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

Loren T. Stuckenbruck 1 Enoch 91–108 Commentaries on Early Jewish Literature (CEJL) Edited by Loren T. Stuckenbruck ...

Author: Stuckenbruck | Loren T.

134 downloads 3174 Views 3MB Size Report

This content was uploaded by our users and we assume good faith they have the permission to share this book. If you own the copyright to this book and it is wrongfully on our website, we offer a simple DMCA procedure to remove your content from our site. Start by pressing the button below!
Report copyright / DMCA form

DOWNLOAD PDF

Loren T. Stuckenbruck 1 Enoch 91–108

Commentaries on Early Jewish Literature (CEJL)

Edited by Loren T. Stuckenbruck and Pieter W. van der Horst · Hermann Lichtenberger Doron Mendels · James R. Mueller

Walter de Gruyter · Berlin · New York

Loren T. Stuckenbruck

1 Enoch 91–108

Walter de Gruyter · Berlin · New York

Ü Printed on acid-free paper which falls within the guidelines of the ANSI to ensure permanence and durability Library of Congress – Cataloging-in-Publication Data A CIP catalogue record for this book is available from the Library of Congress

ISBN 978-3-11-019119-6 Bibliographic information published by Die Deutsche Nationalbibliothek Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data is available in the Internet at

© Copyright 2007 by Walter de Gruyter GmbH & Co. KG, 10785 Berlin, Germany All rights reserved, including those of translation into foreign languages. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording or any information storage and retrieval system, without permission in writing from the publisher. Printed in Germany Cover Design: Christopher Schneider, Berlin Typesetting: Dörlemann Satz GmbH, Lemförde Printing and binding: Hubert & Co GmbH & Co. KG, Göttingen

VI

For Lois

V

VII

Table Of Contents

Table Of Contents Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . XIII Note on Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . XV Chapter One Introduction A. A.1. A.2. A.3. A.4. A.5. B. B.1. B.2. B.3.

C. C.1. C.2. C.2.a. C.2.b. C.2.c. C.2.d. D. D.1. D.2. D.3.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Overview . . . . . . . . . . . . . . . . . . . . . . . . Apocalypse of Weeks (93:1–10; 91:11–17) . . . . . . Exhortation (91:1–10, 18–19) . . . . . . . . . . . . . Epistle (92:1–5; 93:11–105:2) . . . . . . . . . . . . . Birth of Noah (106:1–107:3) . . . . . . . . . . . . . . Eschatological Admonition (108:1–15) . . . . . . . . 1 Enoch 91–108 and Stages of Literary Growth . . . Independent Compositions . . . . . . . . . . . . . . . A Growing Collection of Enochic Writings . . . . . . 1 Enoch 91–105 + Appendices in 106–107 and 108: Fifth Part of an “Enochic Pentateuch” or Variations on a Growing Testamentary Framework? . . . . . . 1 Enoch 91–108: The Ethiopic Version . . . . . . . . The Text-Basis for This Commentary . . . . . . . . . The Ethiopic Version . . . . . . . . . . . . . . . . . . Ethiopic I . . . . . . . . . . . . . . . . . . . . . . . . Ethiopic II . . . . . . . . . . . . . . . . . . . . . . . . Presentation of the Ethiopic Evidence . . . . . . . . . Other Versions and the Ethiopic . . . . . . . . . . . . Bibliography . . . . . . . . . . . . . . . . . . . . . . . Editions and Reference Works Used . . . . . . . . . . Translations and Commentaries . . . . . . . . . . . . Secondary Literature . . . . . . . . . . . . . . . . . .

Chapter Two Part One: Apocalypse of Weeks (1 Enoch 93:1–10; 91:11–17) Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . A. The Text Traditions . . . . . . . . . . . . . . . A.1. The Ethiopic . . . . . . . . . . . . . . . . . . .

. . . .

. . . .

. . . .

. . . .

1 2 2 2 3 4 4 5 5 8

14 15 15 19 20 23 26 28 28 28 32 34

49 49 49 49

VIII A.2. A.3. B. C. D. E.

Table Of Contents

The Aramaic . . . . . . . . . . . . . . . . . The Coptic . . . . . . . . . . . . . . . . . . Division of Time . . . . . . . . . . . . . . . Outline and Content . . . . . . . . . . . . . Date . . . . . . . . . . . . . . . . . . . . . . Authorship and Relation to the Epistle and Exhortation . . . . . . . . . . . . . . . . Commentary . . . . . . . . . . . . . . . . . . . . . . . . 93:1–2 Opening Words . . . . . . . . . . . . . . . . 93:3 The First Week . . . . . . . . . . . . . . . . 93:4 The Second Week . . . . . . . . . . . . . . . 93:5 The Third Week . . . . . . . . . . . . . . . 93:6 The Fourth Week . . . . . . . . . . . . . . . 93:7 The Fifth Week . . . . . . . . . . . . . . . . 93:8 The Sixth Week . . . . . . . . . . . . . . . . 93:9–10; 91:11 The Seventh Week . . . . . . . . . . . . . . 91:12–13 The Eighth Week . . . . . . . . . . . . . . . 91:14 The Ninth Week . . . . . . . . . . . . . . . 91:15–16 The Tenth Week . . . . . . . . . . . . . . . 93:17 Weeks Without End . . . . . . . . . . . . .

. . . . .

. . . . .

. . . . .

. . . . .

. . . . .

50 52 53 57 60

. . . . . . . . . . . . . .

. . . . . . . . . . . . . .

. . . . . . . . . . . . . .

. . . . . . . . . . . . . .

. . . . . . . . . . . . . .

62 65 65 86 90 99 102 108 111 118 131 139 145 151

Chapter Three Part Two: Exhortation (1 Enoch 91:1–10, 18–19) . . . . . . . . . . Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A. The Text Traditions . . . . . . . . . . . . . . . . . . A.1. The Ethiopic . . . . . . . . . . . . . . . . . . . . . . A.2. The Aramaic . . . . . . . . . . . . . . . . . . . . . . B. Literary Analysis . . . . . . . . . . . . . . . . . . . . B.1. Literary Relationship with the Apocalypse of Weeks and Epistle . . . . . . . . . . . . . . . . . . . . . . B.2. Ideological and Terminological Links with other 1 Enoch Works . . . . . . . . . . . . . . . . . . . C. The Exhortation as an Independent Tradition . . . . D. Date . . . . . . . . . . . . . . . . . . . . . . . . . . . Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91:1–2 Enoch Summons His Children through Methuselah . 91:3–4 Opening Ethical Exhortation . . . . . . . . . . . . . 91:5–10 Eschatological Destruction of Iniquity . . . . . . . . 91:18–19 Closing Exhortation . . . . . . . . . . . . . . . . . .

153 153 153 153 153 154 154 155 156 156 157 157 162 169 181

Table Of Contents

Chapter Four Part Three: Epistle of Enoch (1 Enoch 92:1–5; 93:11–14; 94:1–105:2) Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A. The Text Traditions . . . . . . . . . . . . . . . . . . . A.1. The Ethiopic . . . . . . . . . . . . . . . . . . . . . . . A.2. The Greek . . . . . . . . . . . . . . . . . . . . . . . . A.3. The Aramaic . . . . . . . . . . . . . . . . . . . . . . B. Introduction to the Epistle (Title, Outline, Literary Analysis of Formulae, and Use of Tradition) . . . . B.1. Title . . . . . . . . . . . . . . . . . . . . . . . . . . . B.2. Outline . . . . . . . . . . . . . . . . . . . . . . . . . B.3. Literary Analysis . . . . . . . . . . . . . . . . . . . . B.3.a. Different Origin of the Frame and Body . . . . . . . . B.3.b. Recurring Forms . . . . . . . . . . . . . . . . . . . . B.3.b.i. Woe-Oracles . . . . . . . . . . . . . . . . . . . . . . . B.3.b.ii. Oath-formulae . . . . . . . . . . . . . . . . . . . . . B.3.b.iii. Exhortations to the Righteous . . . . . . . . . . . . . B.3.b.iv. Disclosure Formulae . . . . . . . . . . . . . . . . . . B.3.b.v. Instruction on the Two Ways . . . . . . . . . . . . . . B.3.b.vi. Imputed Speech . . . . . . . . . . . . . . . . . . . . . B.3.b.vii. Makarism . . . . . . . . . . . . . . . . . . . . . . . . B.4. Use of and Intertextuality with Formative Traditions . C. Date and Social Setting . . . . . . . . . . . . . . . . . D. Author and Community . . . . . . . . . . . . . . . . Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92:1 The Superscription . . . . . . . . . . . . . . . . . . . 92:2–5 Opening Statement on Eschatological Reward and Punishment . . . . . . . . . . . . . . . . . . . . . . 93:11–14 Reflection on the Inscrutable Greatness of God . . . . 94:1–5 Exhortation on the Contrasting Ways of Righteousness and Wrongdoing . . . . . . . . . . . . . . . . . . . 94:6–95:2 First Woe-Oracles Against the Wicked . . . . . . . . . 95:3 First Consolation of the Righteous . . . . . . . . . . . 95:4–7 Second Woe-Oracles Against the Wicked . . . . . . . 96:1–3 Second Consolation of the Righteous . . . . . . . . . 96:4–8 Third Woe-Oracles Against the Wicked . . . . . . . . 97:1–2 Third Consolation of the Righteous . . . . . . . . . . 97:3–6 Address to the Sinners Concerning the Judgement . . 97:7–10 Fourth Woe-Oracles Against the Wicked . . . . . . . 98:1–3 Oath to the Wise . . . . . . . . . . . . . . . . . . . . 98:4–8 Two Oaths to Sinners . . . . . . . . . . . . . . . . . .

IX 185 185 185 185 185 187 188 188 188 191 191 192 193 197 199 201 202 203 203 204 211 215 217 217 223 231 243 256 272 273 283 294 303 307 316 325 336

X 98:9–99:2 99:3–5 99:6–9 99:10 99:11–16 100:1–4 100:5–6 100:7–9 100:10–13 101:1–9 102:1–3 102:4–104:8 102:4–103:5 102:4–5 102:6–11 103:1–4 103:5–8 103:9–104:6 103:9–15 104:1–6 104:7–8 104:9–105:2 104:9; 105:1 104:10–13; 105:2

Table Of Contents

Fifth Woe-Oracles Against the Wicked . . . . . . . . Exhortation that the Righteous Testify Against the Wicked . . . . . . . . . . . . . . . . . . . . . . . . An Oath Denouncing Sinners About Their Idolatry and Visions . . . . . . . . . . . . . . . . . . . . . . Blessing on Those Who Heed the Wise . . . . . . . . Sixth Woe-Oracles Against the Wicked . . . . . . . . Eschatological Judgement Against Sinners . . . . . . Eschatological Bliss for the Righteous . . . . . . . . Seventh Woe-Oracles Against the Wicked . . . . . . Meteorological Phenomena as Instruments of Divine Judgement . . . . . . . . . . . . . . . . . . . . . . Divine Activity in the Created Order and the Response of the Wicked . . . . . . . . . . . . . . . Eschatological Judgement on the Wicked Through the Created Order . . . . . . . . . . . . . . . . . . Discourse on Divine Justice . . . . . . . . . . . . . . 1. Exhortation to the Righteous Dead . . . . . . . . A. Consolation for the Righteous Dead . . . . . . . . B. Speech of the Sinners About the Righteous Dead and the Author’s Response . . . . . . . . . . . . . C. Oath to the Righteous Dead About Their Ultimate State . . . . . . . . . . . . . . . . . . . . 2. Eighth Woe-Oracle Against the Sinners Who Have Died . . . . . . . . . . . . . . . . . . . . . . . . . 3. Exhortation to the Righteous Who Are Still Alive . A. The Speech of the Living Righteous . . . . . . . . B. The Author’s Response to the Speech of the Living Righteous . . . . . . . . . . . . . . . . . . . . . . A Warning to the Sinners Who are Alive: Their Speech and the Author’s Response . . . . . . . . . . . . . Conclusion to the Epistle . . . . . . . . . . . . . . . Final Exhortations . . . . . . . . . . . . . . . . . . .

351 381 392 407 412 426 437 445 453 463 482 492 492 492 500 513 526 537 537 561 578 582 582

Revelations About the End . . . . . . . . . . . . . . 582

Chapter Five Part Four: Birth of Noah (1 Enoch 106:1–107:3) . . . . . . . Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . A. The Enochic Character of Chapters 106–107 B. Summary and Significance . . . . . . . . . . .

. . . .

. . . .

. . . .

. . . .

606 606 606 607

XI

Table Of Contents

C.

Birth of Noah in the Context of Enochic and Other Early Jewish Traditions . . . . . . . . . . . . . . . D. The Text Traditions . . . . . . . . . . . . . . . . . . . D.1. The Ethiopic . . . . . . . . . . . . . . . . . . . . . . . D.2. The Aramaic . . . . . . . . . . . . . . . . . . . . . . D.3. The Greek . . . . . . . . . . . . . . . . . . . . . . . . D.4. The Latin . . . . . . . . . . . . . . . . . . . . . . . . E. Date . . . . . . . . . . . . . . . . . . . . . . . . . . . Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106:1 Narrative Setting and Birth of Noah . . . . . . . . . . 106:2–3 A Miraculous Child . . . . . . . . . . . . . . . . . . . 106:4–7 Lamech’s Report About His Son’s Birth to Methuselah . . . . . . . . . . . . . . . . . . . . . . 106:8 Methuselah Journeys to Enoch . . . . . . . . . . . . . 106:9–12 Methuselah’s Report About the Child to Enoch . . . . 106:13–17 Enoch’s Explanation Part One: Calamities Leading up to the Flood . . . . . . . . . . . . . . . . . . . . 106:18 Enoch’s Explanation Part Two: Noah and His Significance . . . . . . . . . . . . . . . . . . . . . . 106:19–107:1 Enoch’s Explanation Part Three: The Eschatological Future . . . . . . . . . . . . . . . . . . . . . . . . . 107:2 Enoch’s Explanation Part Four: Methuselah Sent Back to Reassure Lamech . . . . . . . . . . . . . . . . . 107:3 Conclusion: Methuselah Reports to Lamech . . . . . Chapter Six Part Five: Eschatological Admonition (1 Enoch 108:1–15) . . . . Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . A. Summary . . . . . . . . . . . . . . . . . . . . . . B. Structure . . . . . . . . . . . . . . . . . . . . . . . C. The Text Traditions . . . . . . . . . . . . . . . . . D. Eschatological Admonition in Relation to Enochic and Other Early Jewish Traditions . . . . . . . E. Date . . . . . . . . . . . . . . . . . . . . . . . . . Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108:1–3 A. Introduction . . . . . . . . . . . . . . . . . 108:1 A.1. Title, Superscription, Adressees . . . . . . . 108:2–3 A.2. Opening Exhortation to the Righteous . . . 108:4–15 B. Apocalypse . . . . . . . . . . . . . . . . . . 108:4–5 B.1. Vision of a Cloud . . . . . . . . . . . . . . 108:6–10 B.2. The Angel’s Explanation . . . . . . . . . . .

608 614 614 615 615 615 616 617 617 622 631 641 644 655 671 677 683 685

. . . . .

. . . . .

690 690 690 690 691

. . . . . . . . .

. . . . . . . . .

692 693 695 695 695 697 704 704 709

XII 108:6–7 108:8–10 108:11–12 108:13–15

Table Of Contents

B.2.a. B.2.b. C. D.

The Wicked to be Punished . . The Righteous to be Rewarded Words of Divine Promise . . . Conclusion . . . . . . . . . . .

. . . .

. . . .

. . . .

. . . .

. . . .

. . . .

. . . .

. . . .

709 716 729 738

Index of References . . . . . . . . . . . . . . . . . . . . . . . . . . . 745 Index of Names and Subjects . . . . . . . . . . . . . . . . . . . . . . 828 Index of Authors . . . . . . . . . . . . . . . . . . . . . . . . . . . . 851

Table Of Contents

XIII

Foreword The present book had its beginnings during a generous grant from the Alexander von Humboldt Stiftung for sabbatical research in 1998 at the Evangelisch-Theologische Fakultät of the Eberhard Karls Universität Tübingen, where I was given given time and space to work by Prof. Hermann Lichtenberger and his helpful staff, especially Monika Merkle and Marietta Hämmerle. At that time and since, ongoing connections with Tübingen and Germany have made further discussions of my work possible with Armin Lange, Ulrike Mittmann-Richert, Gerbern Oegema, Jörg Frey, and Martin Hengel. Another sabbatical, further supported by the Arts and Humanities Research Council of the United Kingdom in 2004, made the most significant work on this commentary possible. Several research terms at Durham University enabled me to complete text-critical work, which included the reading of manuscript fragments at the British Library and at the Dead Sea Scrolls laboratory of the Israel Antiquities Authority in Jerusalem. Finally, the last stages of this volume were completed in the course of a two-month stay during the summer 2006 at Tantur Ecumenical Institute in Jerusalem, where I was a Woods/Gumbel Fellow supported by The British Trust for the Ecumenical Institute for Theologial Studies. While at Tantur, I benefited from numerous conversations with Tantur staff and residents (especially Fr. Michael McGarry, Bridget Tighe and David Burrell), as well as from resources at Tantur, the National Library and École Biblique. I am grateful for valuable discussions during this period with Doron Mendels, Michael Stone, Daniel Schwartz, James Charlesworth, Hanan Eshel, Esther Eshel, Jonathan Ben-Dov, Stephen Pfann and Claire Pfann. In relation to the years in which this book has been in preparation, I am grateful for discussions with other colleagues from whose expertise I have learned on “Enochic matters”. Among the many scholars, I would like to mention especially Hindy Najman, John Collins, George Nickelsburg, KarlWilhelm Niebuhr, Michael Knibb, Philip Alexander, Joel Marcus, Gabriele Boccaccini, Stefan Beyerle, Annette Yoshiko Reed, Eric Meyers, Daniel Olson, Marcello Del Verme, James Aitkin, Lester Grabbe, Sylvie Honigman and Eibert Tigchelaar. I am fortunate to be in a collegial and academic setting at Durham University. My colleagues in the Department of Theology and Religion have

XIV

Foreword

contributed to this book through discussions at research seminars (Seminar for the Study of Judaism in Antiquity, New Testament Research Seminar), coffees at Almshouses, pub lunches, and conversations on the street. In particular, I owe debts of gratitude to Robert Hayward and Stuart Weeks, with whom consultation on this or that point has enriched and accompanied the process of writing. I am also grateful for conversations on finer points with John Barclay, Stephen Barton, Walter Moberly, William Telford, Robert Song, Douglas Davies, and David Brown. Not least, I am indebted to the Department’s secretarial staff – Anne Parker, Ellen Middleton and Margaret Hendriksen – who have managed to create an ethos, despite their many responsibilities, that has made it easier for me to keep apace with my research in Abbey House. Finally, significant for this work have been a number of doctoral students who have completed their research during the last several years or are currently completing their research at Durham University. Each in their own way has made academic life in the Department something for me to look forward to: Jerry Truex, Michael Fuller, Ron Herms, Archie Wright, Benjamin Wold, John Byron, Jin-Ho Ahn, Kim Papaioannou, Charlene Moss, Brett Burrowes, Rosalyn Murphy, Matthias Hoffmann, Helen Savage, Samantha Newington, Lara Guglielmo, Andrew Perry, Suzanne Nicholson, Rodney Thomas, Sang-Il Lee, Matthew Scott and Naomi Jacobs. I would like to thank former staff at Walter de Gruyter, Hasko von Bassi and Claus Jürgen Thornton, for their support at the earliest stages of research and, now, Albrecht Döhnert and his staff (including Sabine Krämer and Andreas Vollmer) at the publishing house for managing the difficulties inheritent in the present work with such professionalism and commitment. Lastly, words fail to express the debt I owe to my family for their patient prodding and support. Not uncommonly, Enoch has become part of dinner and living room conversations in which my children Hanno, Daniella and Nathan have usually had plenty to say. Through the course of the last several years my wife Lois and I have spoken almost endlessly about every aspect of this book. It is to her that I lovingly dedicate this work. Durham, UK Passover Week, 2007

Table Of Contents

XV

Note On Abbreviations In the present volume, the abbreviations used normally follow those in The SBL Handbook of Style: For Ancient Near Eastern, Biblical, and Early Christian Studies (ed. Patrick H. Alexander, John F. Kutsko, James D. Ernest, Shirley A. Decker-Lucke; Peabody, Massachusetts, 1999). Those abbreviations not included in The SBL Handbook of Style are given in an analogous form, while the Index of References provides in any case the full titles of ancient writings that correspond to the abbreviations used.

Sigla The following sigla are regularly employed in the Textual Notes of the commentary: < >

within the brackets, an emended form or word from the manuscript

[ ]

within the brackets, reconstructed text

*

before Aramaic, Greek or Ethiopic text, signals a hypothetical retroversion from one of the parallel texts

V

1

Chapter One Introduction The present volume offers a commentary on the final chapters (91–108) of a work that is commonly referred to by the title 1 Enoch or Ethiopic Enoch. Even a cursory read of this final section of 1 Enoch reveals that, although written under the same pseudepigraphic name of the pre-diluvian patriarch “Enoch”, these chapters do not always share the same theological emphases, they are not all anchored in the same tradition-historical setting, and thus, for the most part, they do not share the same authorship. For this reason, I shall attempt to treat chapters 91–108 as five independent literary units, doing so in the following order: Apocalypse of Weeks (93:1–10; 91:11–17), Exhortation (91:1–10, 18–19), Epistle (92:1–5; 93:11–105:2), Birth of Noah (106:1–107:3) and Eschatological Admonition (108:1–15). Each of these works belonged to a group of compositions which received and interpreted the earliest strands of the Enochic tradition preserved in the Book of Watchers (1:1–36:4) and Astronomical Book (esp. 72:1–80:8; 82:4–20).1 Together with the first vision of the Book of Dreams (83:1–84:6), the Animal Apocalypse (85:1–90:42) and early additions to the Astronomical Book (81:1–82:4a), the materials preserved in chapters 91–107 were composed during the 2nd century BCE. Soon thereafter they were edited into a collection of revelatory disclosures made by Enoch to his son Methuselah (81:5–6; 82:1; 83:1; 85:1–3; 91:1–2; and 92:1; cf. 79:1; 106:1, 7 – 107:3). At a later point, probably during the latter part of the 1st century CE, chapter 108 was appended to the end of this collection, taking the form of a further disclosure by Enoch to Methuselah. Since each of the literary units in 1 Enoch 91–108 is separately analysed and introduced in this volume, the present Introduction shall focus on issues that relate to the book as a whole. The discussion below thus provides the following: (A) a brief overview of each section; (B) a reconstruction of stages through which these writings passed in forming the Enochic collec-

1

Because of their reception in and influence on 1 En. 91–108, these writings shall be collectively referred to in this commentary as “the early Enoch tradition”. To this tradition we may arguably assign the Book of Giants.

2

Introduction

tion in its present form; and (C) a discussion of the Ethiopic manuscript tradition which is alone in preserving all of the chapters covered by the commentary. The Introduction concludes with a Bibliography (D) of all works cited in the present volume.

A. Overview The summary of writings in this section follows the sequence adopted in this commentary. This sequence is to be distinguished (a) from the chronological order in which they were composed (see introductions to each work) and (b) from the order in which they were being integrated into the growing corpus of Enoch tradition (see section B below). A.1. Apocalypse of Weeks (93:1–10; 91:11–17). Together with the Animal Apocalypse (85:1–90:42), the Apocalypse of Weeks is the only part of 1 Enoch which recounts a history of the world. More brief and probably earlier than its Enochic counterpart, Apocalypse of Weeks is organised around a ten-“week” scheme which, by implication, is further subdivided into seven parts (cf. 93:3b; 91:15a), ultimately reflecting a periodisation into seventy units. While the first seven weeks are concerned with events known to the Enochic writer, the final three anticipate an eschatological future during which the wicked will be punished and the righteous rewarded. The history reaches a climax in the “seventh part” of the tenth week when, after the destruction and punishment of evil, the “first heaven” is replaced by a “new heaven”. This, in turn, is followed by “many weeks without number”, a period of endless “goodness and righteousness” in which all memory of sin will disappear. A.2. Exhortation (91:1–10, 18–19). The Exhortation opens with the most elaborate testament-like scene within 1 Enoch 91–108; the patriarch not only speaks to Methuselah his son, but also asks him to summon all his brothers in order that they too might receive his instruction. This brief section contains a number of themes that occur in the preceding and following sections of 1 Enoch. As such, it seems to function as a literary bridge, following on from 81:1–4 and presupposing the Epistle which its text is made to anticipate (e.g. 92:1a Aram.; 92:1c; 94:1a – Enoch’s address to both Methuselah and his other sons). In the main part of the Exhortation, the readers are encouraged, by means of ethical contrasts, to adhere to righteousness and to reject wrongdoing (91:3–4, 18–19). These admonitions, which overlap thematically with the early part of the Epistle (92:3; 94:1–5), frame a two-stage prediction of the future that draws heavily on the typology of the Noahic flood (91:5–10): an increase of wrongdoing and its subsequent

Overview

3

punishment (91:5) will recur even more intensely in the eschatological future when all unjust and idolatrous activities will be brought to an end and the righteous will be rewarded as they rise from “sleep” (91:6–10; cf. Epistle 92:3a and Birth of Noah 106:19–107:1). Both the testamentary setting as communication to Methuselah (which includes a sustained address to readers in the second person) and the anticipation of themes taken up in the Epistle suggest that the Exhortation was specifically composed in order to integrate the Epistle into the foregoing Enochic tradition. Once the Exhortation served such a function, it became possible for its text to exert an influence on the early part of the Epistle, so much so that it becomes difficult to determine which present wording originally preceded the other.2 A.3. Epistle (92:1–5; 93:11–105:2). When it was composed, this longest section within 1 Enoch 91–108 introduced new form and content into the Enoch tradition. In its extant form,3 the Epistle opens with words that are consistent with a testamentary scenario (esp. Aram. to 92:1).4 After several poetic sections which programmatically outline eschatological reward and punishment (92:2–5), the unfathomable greatness and wisdom of God (93:11–14) and the ways of righteousness and wrongdoing (94:1–5), the main body of the work consists of three sections (or “discourses”) of varying length: (1) six series of woe-oracles against sinners reinforced by further denunciations and interspersed with words of consolation for the righteous (94:6–100:9); (2) an account of how creation as God’s agent renders the sinners helpless (100:10–102:3); and (3) a discourse in which the writer rejects and argues against false assertions regarding the fate of the righteous who have died (102:4–104:8). Throughout these three sections, “the sinners” are often described as socially elite, wealthy, idolators and as propagators of false teaching; in stark contrast, the “righteous”, with whom the writer identifies, are oppressed, without social influence and recipients of revealed Enochic wisdom. Adopting a prophetic tone, the author of the three discourses of the Epistle communicates more directly with his

2

3

4

Indeed, the patterning of eschatological events on the events surrounding Noah’s flood seems to have influenced the redaction of the Birth of Noah at 106:17–107:1. Concerning the debate around the literary growth of chapters 92–105, see the introduction to the Epistle below. Though the previously existing Enochic traditions may have already contained the motif of Enoch communicating to Methuselah (Astron. Bk. at 79:1; cf. 4QEnastrb 26.6), it is not clear that the writer of the introduction to the Epistle was himself drawing directly on such a framework (e.g. as found in the additional sections to Astron. Bk. at 81:5–6 and 82:1 or, at least, in the Bk. of Dreams at 83:1 and 85:1–3).

4

Introduction

contemporaries than his Enochic predecessors, alternatively addressing the wicked and the righteous in the second person plural in a fashion that seems to break outside the bounds of the fictive Enochic testament. The conclusion (104:9–105:2) not only returns to themes found in the opening of the Epistle (esp. 92:1–5; 94:1–5) but also draws on and links up with several ideas found in the central sections of the work (94:6–104:8). A.4. Birth of Noah (106:1–107:3). This work is the earlier of two additions at the end of the Enochic corpus; it is already attested in the 4QEnc manuscript of the Dead Sea Scrolls in which it immediately follows the conclusion to the Epistle. Despite its interest in Noah’s mature and angelic appearance at birth – which would imply the function of Noah as a divine agent – the work ultimately draws on several etymological explanations of Noah’s name in order to focus on the promise of salvation to the righteous during the time of increasing evil penultimate to the eschaton. Chapters 106–107 derive from an originally independent narrative about Noah (cf. Genesis Apocryphon), but were edited in two ways as they were were integrated into their present Enochic context: unlike the earlier tradition from which it was taken, (1) the story has been reshaped as told from the perspective of Enoch (106:1, 8–9, 13; cf. 107:1), and (2) the depiction of the Noahic flood as a type for eschatological judgement and salvation (106:13b–17; 106:19–107:1) is modelled on the pattern found in the Exhortation at 91:5–10. A.5. Eschatological Admonition (108:1–15). This second appendix and conclusion to 1 Enoch is only attested in the Ethiopic tradition. Patterned after the preceding Enochic works as a revelation disclosed by Enoch to Methuselah, the work is directed at the real author’s pious contemporaries who “keep the law in the last days” (108:1). These addressees, who in the text are said to experience poverty and undergo persecution and social hardship, are reassured through a vision (108:4–5) and instruction (108:6–15) that they, as a “generation of light” (108:11a; cf. 108:12a, 13a, 14), will be rewarded for their faithfulness. By contrast, the sinners who have subjected them to ridicule (108:7, 10) and who misinterpret “the prophets” (108:6) will be taken into the “darkness” for which they have been destined (108:14–15).

1 Enoch 91–108 and Stages of Literary Growth

5

B. 1 Enoch 91–108 and Stages of Literary Growth The authors of the compositions included in chapters 91–108 knew and drew on a core of pre-existing Enochic traditions. Known to all of them was the Book of Watchers (1:1–36:4, perhaps including 81:1–45); in addition, they were probably aware of the core of the Astronomical Book (i.e. 72:1–80:8; 82:4b–20), though they seem to have used this work less directly. On the other hand, there is very little evidence to support the notion that these authors received and were influenced by material from both parts of the Book of Dreams, that is, the first vision (83:1–84:6) and Animal Apocalypse (85:1–90:42). Hardly anyone would dispute that the reception of the earlier Enoch sources (esp. of Book of Watchers) in all parts of chapters 91–108 was the major factor that linked and brought them together into a literary unit with an underlying thematic structure organised around the figure of Enoch. This recognition, however, does not resolve the related questions of how the five major parts of chapters 91–108 came to be integrated into an Enoch corpus and in what stages they became linked to one another. Drawing on clues from the text traditions and in conversation with the recent work of George Nickelsburg, the present discussion shall offer a hypothesis that sketches literary stages which led to the text in its present (Ethiopic) form. B.1. Independent Compositions. Before chapters 91–108 grew into their present shape, a number of Enochic works had been composed and were being transmitted independently before and during the early part of the 2nd century BCE. In relation to this question, it is important in principle to distinguish between the dates of composition, the dates of the manuscripts that preserve them, and the dates of early redaction and literary histories.6 These early Enochic works are listed below, together with their chapter and verse numbers based on the Ethiopic tradition and, where relevant, with a listing of Aramaic Dead Sea manuscripts along with the dates assigned them by Josef Milik:

5

6

Though appearing within the Ethiopic tradition of the Astronomical Book, the respective contents of 81:1–4 and 81:5–82:3 suggest an origin from other sources; see the discussion in this section below. Regarding the status of 81:1–4 as belonging to the conclusion of the Book of Watchers, see Nickelsburg, 1 Enoch 1, pp. 22–24 and 334–36. Though the earliest ms. evidence may provide some clues, it cannot be expected to solve prior stages of literary development.

6

Introduction

Book of Watchers (1:1–36:47; 81:1–4?) – 4QEna (=4Q201, first half of 2nd cent. BCE8); 4QEnb (=4Q202, mid-2nd cent. BCE9); 4QEnc (=4Q204, last third of 1st cent. BCE10); 4QEnd (=4Q205, dated as 4Q20411); and 4QEne (=4Q206; first half of 1st cent. BCE12). See also XQpapEnoch (mid-2nd cent. BCE13). Astronomical Book (72:1–80:8; 82:4b–20) – 4QEnastra (=4Q208, end of 3rd or early 2nd cent. BCE14);

7

8

9

10

11

12

13

14

The work itself consists of different sources, at least, behind ch.’s 1–5, 6–11, 12–16, 17–19 and 20–36; see Dimant, “The Biography of Enoch and the Books of Enoch”, VT 33 (1983), pp. 16–17 and Nickelsburg, 1 Enoch 1, pp. 22 and 132. The present discussion, however, begins with a stage during which these sections and the traditions behind them had already been integrated. Milik, The Books of Enoch, p. 140. Significantly, the copyist errors in this ms. demonstrate it as a copy of a much older archetype which Milik dates to the “third century at the very least” (The Books of Enoch, p. 141). For a treatment of these materials, see The Books of Enoch, pp. 139–63 (Plates I–IV) and Stuckenbruck, “4Q201 2–8”, DJD 36, pp. 3–7 (Plate I). The ms. frgt.’s published by Milik correspond to 1:1–6 (col. i); 2:1–5:6 (col. ii); 6:4–8:1 (col. iii); 8:3–9:3, 6–8 (col. iv); 10:3–4 (col. v); 10:21–11:1; and 12:4–6 (col. vi); and those published by Stuckenbruck relate possibly to 10:16 (frg. 2) and 13:8 (frg. 6). Milik, The Books of Enoch, p. 164. The more legible of the 35 frgt.’s can be placed in ch.’s 5–10 and 14; on the ms. as a whole, see The Books of Enoch, pp. 164–78 (Plates VI–IX). Milik, The Books of Enoch, pp. 178–79. For whole ms., see The Books of Enoch, pp. 178–217 (Plates IX-XV); 14 of the 24 frgt.’s correspond with material from ch.’s 1–6, 10, 13–15, 18, 31–32, and 35–36. Milik, The Books of Enoch, p. 217 (cf. also p. 5); for the 8 frgt.’s, which relate to ch.’s 22 and 25–27, see The Books of Enoch, pp. 217–25 (Plates XVI–XVII). Milik, The Books of Enoch, p. 225. For the publication of the ms., see The Books of Enoch, pp. 225–44 (Plates XVIII–XXI); 7 of the 17 frgt.’s of this ms. relate to ch.’s 20–22, 28–29, and 31–34. See the discussion of the frg., which corresponds to 8:4–9:3, by Esther Eshel and Hanan Eshel, “A New Fragment of the Book of Watchers from Qumran (XQpapEnoch)”, Tarbiz 73 (2004), pp. 171–79 (mod. Heb.) and “New Fragments from Qumran: 4QGenf, 4QIsab, 4Q226, 8QGen, and XQpapEnoch”, DSD 12 (2005), pp. 134–57. Milik, The Books of Enoch, p. 273; on the date, see also Greg Doudna, “Dating the Scrolls on the Basis of Radiocarbon Analysis”, in eds. Peter W. Flint and James C. VanderKam, The Dead Sea Scrolls After Fifty Years (2 vols.; Leiden: Brill, 1998–1999), 2.470: 167–153 BCE. The 37 frgt.’s of the ms. are published by Eibert J. C. Tigchelaar, “208. 4QAstronomical Enocha ar”, DJD 36, pp. 104–131 (Plates III–IV). The ms. has no direct textual correspondence with Eth. Astron. Bk., though Milik has


7

4QEnastrb (=4Q209, turn of Common Era15); 4QEnastrc (=4Q210, mid-1st cent. BCE16); and 4QEnastrd (=4Q211, second half of 1st cent. BCE17). Apocalypse of Weeks (93:1–10; 91:11–17) – 4QEng (=4Q212, mid-1st cent. BCE18). Epistle of Enoch A (92:1–5; 93:11–14; 94:1–5; 104:9–105:2) – 4QEnc (see under Bk. of Watchers19) and 4QEng (see under Apoc. Weeks20). Epistle of Enoch B (94:6–104:8) – Not attested among the Qumran Aramaic manuscripts, though some scholars have claimed that small pieces relating to chapters 100, 103 and 105 are preserved in Greek fragments from Cave 7.21

15

16

17

18

19 20

21

noted overlaps between its lengthy description of a synchronistic calendar and 73:1–74:9 or perhaps only in 74:3–9 (The Books of Enoch, pp. 274–75. The 41 frgt.’s include material corresponding to 76–79, 82 and possibly 74(?); see the publication by Eibert J. C. Tigchelaar, “209. 4QAstronomical Enochb ar”, DJD 36, pp. 104–131 (Plates V-VII) and discussion in Milik, The Books of Enoch, pp. 274, 287–89, and 293–96 (Plates XXV-XXVII, XXX). Milik, The Books of Enoch, p. 274. 5 frgt.’s belonging to ch.’s 76 and 78; see Milik, The Books of Enoch, pp. 287–88 and 292 (Plates XXVIII). One frg. of missing text on three cols. that would have come after 82:20; see Milik, The Books of Enoch, pp. 296–97 (Plate XXIX). So Milik, The Books of Enoch, p. 246; Frank Moore Cross, “The Development of the Jewish Scripts”, p. 149 (fig. 4, line 5), suggests 50–1 BCE. For this document, the ms. contains text from 93:1–4, 9–10; and 91:11–17. See bibl. in n. 10; 9 of the 24 frgt.’s correspond to text from 104:13–107:2. See bibl. in n. 18; the Epistle is preserved for parts of text belonging to 92:1–5 and 94:1–2 and 5. See G.-Wilhelm Nebe, “Möglichkeit und Grenze einer Identifikation”, RevQ 13 (1988), pp. 629–33: 7Q4 1 = 1 En. 103:3–4; 7Q4 2 = 1 En. 98:11; and possibly 7Q8 = 1 En. 103:7–8. Since then, further identifications have been proposed. See Émile Puech, “Notes sur les fragments grecs du manuscript 7Q4 1 = 1 Henoch 103 et 105”, RB 103 (1996), pp. 592–600 and “Sept fragments de la Lettre d’Hénoch (I Hén 100, 103 et 105) dans la grotte 7 de Qumrân (=7QHén gr)”, RevQ 19 (1997–1998), pp. 313–23: 7Q11 = 1 En. 100:12; 7Q13 = 1 En. 103:15; 7Q14 = 1 En. 103:3–8. Finally, see Ernest A. Muro, “The Greek Fragments of Enoch from Qumran Cave 7 (7Q4, 7Q8, & 7Q12 = 7QEn gr = Enoch 103:3–4,7–8”, RevQ 18 (1997), pp. 307–312, for whom 7Q4 1, 7Q8 and 7Q12 = 1 En. 103:3–4 and 7–8, respectively. Peter Flint uses the proposed identifications with the Epistle in order to reject proposals made by others that 7Q fragments preserve portions of the New Testament gospels; see Flint, “That’s No Gospel, It’s Enoch! Identification of the Dead Sea Scrolls Challenged”, Bible Review 19 (2003), pp. 37–40 and 52 and “The Greek Fragments of Enoch from Qumran Cave 7”, in ed. Gabriele Boccaccini, Enoch and

8

Introduction

B.2. A Growing Collection of Enochic Writings. These free-standing works22, not initially collected together,23 may have been combined along the following lines: B.2.a. The oldest of the known writings attributed to Enoch were the Astronomical Book and Book of Watchers, both of which date at least into the 3rd century BCE. As the earliest textual witnesses among the Dead Sea documents show, these writings circulated in a form that differed variously from the text-forms in which they would eventually be received in the Ethiopic tradition. The Astronomical Book was being preserved in a recension that was both longer and contained material not included in 1 Enoch 72:1–80:8 + 82:4b–20.24 The Book of Watchers, itself the product of a compilation of Enochic and other (Noahic) traditions,25 was extant in a recension in 4QEna that differed from the recension known through other Aramaic copies and the other later versions.26 We can observe, however, that at this early stage, these Enochic compositions overlapped to some extent with one another in

22

23

24

25

26

Qumran Origins (Grand Rapids and Cambridge: Eerdmans and Cambridge University Press, 2005), pp. 224–33 (esp. 229–32). The strongest evidence in the analysis seems to be the association of the fragments 7Q4–8–12, as this is based not so much on the text preserved, but on the alignment of the papyrus fibres made by Muro. While the association is plausible, the textual identification remains weak and highly speculative. Regarding the continuing uncertainty of identification, see Nickelsburg, “The Greek Fragments of 1 Enoch from Qumran Cave 7: An Unproven Identification”, RevQ 84 (2004), pp. 631–34, and the Textual Notes below on 103:3–4 and 103:5–6. Not all the works were originally “independent” or “free-standing” in the same way. For example, whereas the Apoc. of Weeks and Epistle (both A and B) may have been independent compositions subsequently brought together, the Exhortation seems to have been specifically composed with earlier and subsequent parts of the growing Enochic collection in view. The present discussion does not attempt to account for the Similitudes in ch.’s 37–71 since there is no evidence for it among the Dead Sea manuscripts nor is there anything amongst the other parts of 1 En. which reflects its influence in any apparent way. See the initial discussion by Milik, The Books of Enoch, pp. 274, 287–8, 292 + Pls. XXIII and XXX (4Q210 = 4QEnastrc), 274, 296–7 + Pl. XXIX (4Q211 = 4QEnastrd) and the full publication and discussion of 4Q208–209 by E. J. C. Tigchelaar and F. García Martínez, “4Q208–209. 4QAstronomical Enocha-b ar: Introduction,” “4Q208. 4QAstronomical Enocha ar (Pls. III–IV),” and “4Q209. 4QAstronomical Enochb ar (Pls. V-VII),” in DJD 36, pp. 95–103, 104–131, 132–71. This is to say nothing about the process through which the Bk. of Watchers took shape into its present form. The view taken here is that, early on, the Apoc. of Weeks, Epistle (esp. B) and Anim. Apoc. all received the Bk. of Watchers in a form that included all 36 chapters. See Stuckenbruck, “4Q201 2–8. 4QEnocha (Pl. I),” DJD 36, pp. 3–7.


9

form (disclosure of cosmos through angelic beings; in Book of Watchers, ch.’s 17–36) and content (interest in heavenly luminaries and meteorological phenomena; cf. ch.’s 17–19, 33–36, 72–80 and 82:4b–20). Despite these formal and ideological associations, there is no codicological evidence amongst the Dead Sea documents that these two works were being copied together.27 B.2.b. Three further independent strands of Enochic tradition, while composed after the Book of Watchers and Astronomical Book, probably go back to the pre-Maccabean period. They are (i) the Apocalypse of Weeks, (ii) several somewhat disparate fragments which lie behind the introduction and conclusion of the Epistle A (cf. 92:1–5; 93:11–94:5; 104:9–105:2), and (iii) the main body of the Epistle B (94:6–104:8, perhaps preceded by an opening now lost). Though they derive from independent authorial activity which in each case reflects a different reception of the earlier Enochic tradition, these materials shared with one another a basic interest in establishing Enochic “wisdom” (93:10; 98:3; 99:10) as revelation disclosed through heavenly writings or “tablets” (93:2; 103:2; 104:9–13). Before the Maccabean revolt, therefore, a number of Enochic writings and traditions were in circulation. While they were related to one another through their interest in the patriarch, it is not clear to what extent they were beginning to be compiled into a running narrative. It is possible that the Apocalypse of Weeks, however, was originally assimilated into the Enochic tradition with the Book of Watchers in mind, before it was collected alongside the Epistle and the Exhortation (see Introduction to Apoc. of Weeks, section A.2). B.2.c. The independent, yet complementary, Apocalypse of Weeks and Epistle A and B were soon welded together. This amalgamation was not seamless and betrays a process in which not all the original traditions of Epistle A and B survived intact. In the combination that emerged, the Apocalypse was encased within Epistle A (i.e. in predecessors to 4QEng) which, in turn, was edited in several places in order to function as a bridge to the lengthier text of Epistle B: (i) The superscription and introduction to the Epistle (92:1–5) underwent a first process of editing as it was made to serve as the opening for this new arrangement (compare e.g. v. 5 with 91:17).28 27

28

Milik, The Books of Enoch, p. 8, regards the extensiveness of the Astron. Bk. (significantly longer than that of the Eth. version) as the reason why it was not included with Bk. of Watchers in any of the Qumran mss. On the status of the Book of Giants in relation to the early Enoch tradition, see section B.2.e below. At this stage, as implied in section b above, the precise content of 92:1–5 was unlikely to have been the same as it now exists. The text would continue to undergo editing with the addition of the Exhortation (see d below).

10

Introduction

The result, however, remained awkward, with superscriptions to two works standing almost side by side in 92:1 and 93:1–2, respectively. This integration of Apocalypse and Epistle also occasioned the editing and addition of further material: (ii) The passage 93:11–14 from Epistle A, originally from a longer text, was now placed immediately after the conclusion of the Apocalypse (4QEng); in this position, it reflects profoundly on the privilege the righteous community has in receiving the wisdom uniquely disclosed to Enoch. As such, it functioned as a bridge between the climactic reference in the Apocalypse to the wisdom given to the elect community (93:10) and the disclosure of Enochic revelation to “the righteous and the wise” in Epistle A (104:9–13; cf. also Epistle B at 99:10). (iii) At this stage the original material behind 105:1–2 (Epistle A) and 100:6 (Epistle B) may have been adjusted to include the universalising motif in Apocalypse 91:14. B.2.d. The affinity of the Apocalypse and Epistle with the received Enoch tradition, especially Book of Watchers (less so, the Astron. Book, except for 79:1; cf. below), led to an attempt to piece together a running collection of Enochic works. This was accomplished by an expansion which – inspired by the mention of “heavenly tablets” and “writings” in 93:2, 103:2 and 104:9–13 – provided a narrative originally not part of the Book of Watchers29: the presentation of Enoch’s revelation as a communication made to his son Methuselah. This scenario was built on a form already implied in the Astronomical Book at 79:1 (cf. 4QEnastrb 26.6). The chief links between the later and earlier Enochic traditions were forged through two sets of additional material, respectively, from 81:1–82:4a and the Exhortation in 91:1–10, 18–19. The material in 81:1–82:4a30 tells of Enoch’s return to earth for one year to communicate with Methuselah and his children, while the Exhortation in 91:1–10, 18–19 conveys the patriarch’s two-ways admonition and prediction of future events as a communication to a gathering of Methuselah and his brothers. These links, in turn, led to further revision of 92:1–5 and 94:1–5 which, in their evolving form, began to accommodate the presence of the Exhortation in the collection. It is here, one may begin to speak of a “testamentary” framework for the Enoch tradition (see section B.2 below).

29

30

As the Apoc. of Weeks (93:1–2), the Bk. of Watchers is formulated as instruction to generations remote to Enoch (1:1–2). It is not clear whether or not this section would have included the material in 81:5b (perhaps an allusion to Gen. 6:3 which may be reminiscent of Rom. 3:20) and 81:7–8 (which seems to contrast with the Enochic theme of ultimate conversion in 10:21; 91:14; 105:1).


11

The way the Apocalypse of Weeks, Epistle of Enoch and Exhortation are combined shows an interdependence that makes it difficult to argue for chronological priority of the received text form of one part over the other. This is especially the case in the connecting seam at 91:10–11 (between Exhortation and Apoc. of Weeks) and sections which underwent reformulation when combinations of works were made (92:1–5; 93:1–2; 94:1–5). This interlinking, which cannot easily be described in terms of a unilinear development, is best explained if one posits the production of these works within the same Enochic community. The differences, however, between these writings and those composed at the earliest stages of the tradition (see B.2.a above) make the sociological continuity – unless a considerable lapse of time between them may be posited – more difficult to assume. B.2.e. During the 2nd or perhaps even 1st century BCE, further additions of independent Enoch traditions to the growing collection were made, modelled on different forms of Enochic communication to Methuselah. The best evidence for this is attested in 4QEnc.31 The additions from this period would have included the visions in the Book of Dreams: chapters 83–84, which may have been influenced by the Exhortation 91:5–9; and chapters 85–90 (Anim. Apoc.), which may have developed out of the claim in 81:2 that Enoch saw “all the deeds of humanity” on earth. Both of these dream visions are presented as revelatory disclosures to Methuselah which Enoch remembers he had received when he was a young man (83:1–2 and 85:1–3, respectively), as he was learning to write and before he took a wife. It is also sometime during this stage that the Birth of Noah in chapters 106–107 was added, as it too occurs in 4QEnc where it occupies a position

31

4QEnc preserves text from Anim. Apoc. and, through a related (or perhaps even the same) manuscript labelled 4QEnGiantsa (=4Q204), from text in two fragments (no.’s 9 and 10) that resembles the first vision of Book of Dreams at 84:2–4. Nickelsburg (1 Enoch 1, pp. 24; cf. pp. 352–53) does not seem aware of this overlap and maintains that no part of the first vision in ch.’s 83–84 is preserved among the Dead Sea materials. From this he draws the conclusion that these chapters were later additions that presuppose not only material from the Book of Watchers (generally the flood-eschatological judgement typology in ch. 10 and specifically 1:6–7, 2:1–2) but also perhaps even later parts of the corpus (an archetype of ch.’s 106–107 and of ch. 65). Ch.’s 83–84, however, may also be related to the flood typology found in the Exhortation (cf. 91:5–9) and Birth of Noah (cf. 106:16–107:1). If 4Q203 and 4Q204 come from the same manuscript – this matter is also subject to debate – then the similarities between 4QEnGiantsa 9 and 10 and 84:2–4 suggest that the association of both fragments with the Book of Giants cannot be assured; for the view that identifies them directly as text from ch. 84, see Knibb, The Ethiopic Book of Enoch, 1.10 and 193–95.

12

Introduction

at the very end of the manuscript.32 Though Birth of Noah involves instruction by Enoch to Methuselah, unlike the other parts of the early Enochic tradition (81:5–6; 82:1–2a; 83:1–2; 85:1–2; 91:1–2; 92:1 Aram.; cf. 108:1), it does not take a form that is compatible with a testamentary setting, but rather focuses on a journey by Methuselah to Enoch’s abode “with the angels … at the ends of the earth” (106:7–8). This narrative location for the patriarch’s instruction, which is linked to Methuselah’s consultation of Enoch in a Noahic tradition (cf. Genesis Apocryphon at 1QapGen cols. ii-v) and is paralleled by a giant’s visit to Enoch in Book of Giants (4Q530 2 ii + 6–7 i + 8–12, 21–24 – 7 ii 3–11), presupposes a pre-testamentary setting, that is, a time before the patriarch returned to give final instructions to his progeny and not a time after his more permanent departure.33 Formally, then, Birth of Noah may be regarded as an early appendix to the core of Enochic tradition.34 Nevertheless, the text traditions in which chapters 106–107 have been received (Aram., Grk., Eth.) betray an editorial attempt to adjust the story to its acquired literary setting: formerly a story told by Lamech (cf. Gen. Apoc.), it is now narrated by Enoch in the first person and draws on a two-stage flood typology that resembles that of the Exhortation (91:5–9). Less clear in relation to the developing Enochic collection is the status of the Book of Giants. On the one hand, its affinities with the Enochic tradition are unmistakable. Along with the other Enochic works mentioned above, it reflects the influence of traditions in the Book of Watchers,35 especially given its emphasis on the gargantuan progeny of the rebellious angels and its typological use of the Noahic flood to describe eschatological judgement. In addition, it remains possible that one of its copies amongst the Dead Sea Scrolls (4Q204) belonged to the same manuscript that contained other Enochic works (4QEnGiantsa = 4Q203).36 On the other hand, unlike 32

33

34

35 36

So also the Grk. Chester Beatty papyrus for which ch.’s 106–107 serve as a conclusion, included as part of the “Epistle of Enoch” in the subscription following 107:3. The references in Gen. 5:22 and 24 to Enoch’s walking “with God”, which have been interpreted in the Enoch tradition as the patriarch’s interaction with angels (taking the ambiguous ,yhvlX as angelic beings), are placed within Enoch’s lifetime, that is, before the time when “God took him” (5:24). This is implied by the extra space in 4QEnc between the final line of the Epistle and the first line of Birth of Noah; cf. 4QEnc 5 i 23 and 24, respectively. On this, see Stuckenbruck, The Book of Giants, pp. 24–25. Though this point in itself cannot be verified, it is very likely that the copyist of 4Q203 and 4Q204 was the same. Concerning the problem, see e.g. Greenfield and Stone, “The Enochic Pentateuch and the Date of the Similitudes”, HTR 70 (1977), p. 54; Dimant, “The Biography of Enoch and the Books of Enoch”, pp. 16–17; and Stuckenbruck, “203. 4QEnochGiantsa ar”, DJD 36, pp. 8–10.


13

all the works which comprise 1 Enoch (including Birth of Noah, Eschat. Admon. and the later Sim.), the Book of Giants is not an Enochic pseudepigraphon and so does not fit into the genetic growth of Enoch traditions being traced here. At the same time, this book was circulating alongside the other Enochic compositions and may thus be said to belong to the early Enochic tradition that contributed to the ideological framework within which the later traditions took shape; at least by the time 4QEnc was copied, its place within Enochic tradition was being recognised,37 a development that may have run parallel to the inclusion of Birth of Noah within the collection. B.2.f. Finally, the Eschatological Admonition in chapter 108 was appended to its Enochic forerunners. Since there is no evidence for the work in either the Aramaic or Greek textual traditions within the Enochic tradition (the extant Aram. in 4QEnc and Grk. in the Chester Beatty papyrus conclude with Birth of Noah) and since this addition is only attested (and throughout) among Ethiopic manuscripts, its inclusion should be considered a later development38 analogous to, though ideologically distinguishable from, the addition to the collection of the Similitudes in chapters 37–71. Admittedly, the evolution of Enoch compositions and traditions outlined above, though beginning with the evidence among the Aramaic manuscripts from the Dead Sea, has followed a trajectory that led to the collection of chapters 1–108 that is (only) preserved in the Ethiopic tradition. It should not be forgotten, however, that manuscript traditions in an intermediate stage – especially the Greek Codex Panopolitanus (5th –6th cent. CE: two partly overlapping texts of the Book of Watchers, 1:1–32:6a) and the Chester Beatty-Michigan Papyrus (4th cent. CE: text from Epistle of Enoch and Birth of Noah, 97:6–107:3) – demonstrate that sections of the Enoch corpus were being circulated as separate units39 that may no longer have reflected patterns stemming from earlier stages of literary combination.40

37

38 39

40

This may at least be true by the 4th cent. C.E., if Milik’s argument that in his Chronography Syncellus cited the Bk. of Giants as the last of Enochic quotations borrowed from the earlier Chonicles of Panodorus or Annianus; cf. Milik, The Books of Enoch, pp. 58, 319–20. See section E in the introduction to Eschat. Admon. below. See Annette Yoshiko Reed, “The Textual Identity, Literary History, and Social Setting of 1 Enoch”, ArchRel 5 (2003), p. 289. Therefore I hesitate to argue with Yoshiko Reed (“The Textual Identity, Literary History, and Social Setting of 1 Enoch”, p. 289) that a ms. as late as the Chester Beatty papyrus casts “doubt upon N.’s theory that the Epistle of Enoch did not originate [italics mine] as a document discrete from the Book of the Watchers”.

14

Introduction

These materials suggest that we distinguish between the way in which the Enoch tradition was transmitted during its early formative stages and the forms in which it could be transmitted in Greek several hundred years later. In addition, they imply what we already encounter in the Dead Sea manuscripts themselves: (1) in antiquity the early Enochic traditions were initially being and continued to be copied and encountered in a variety of forms, whether as isolatable literary units (4QEna,b?; XQpapEnoch?) or in different combinations (cf. also 4QEnc, 4QEnd, 4QEne, 4QEng); and (2) some Enochic traditions in the Dead Sea documents not taken up into Ethiopic Enoch may have been copied alongside those that were taken up (possibly, though not certainly, Bk. of Giants in 4Q203; cf. also 1Q19) or, alternatively, were being transmitted independently of an Enochic collection (possibly Bk. of Giants mss. e.g. 1Q23–24, 4Q530–532, 6Q8; even Astron. Bk.). B.2. 1 Enoch 91–105 + Appendices in 106–107 and 108: Fifth Part of an “Enochic Pentateuch” or Variations on a Growing Testamentary Framework? The first option of this question has been argued by Milik, who took as his point of departure the partition of 1 Enoch into five main works held by a number of scholars before him.41 Going further than this, however, he took up the hypothesis of G. H. Dix42 that 1 Enoch was a “pentateuchal collection” which represented an Enochic counterpart to “the Mosaic Pentateuch”.43 Such a five-fold collection, he maintained, was already being put into circulation around 100 BCE,44 that is, in a precursor to 4QEnc (which – if one allows for the lengthy Astron. Bk. to have been copied in a separate scroll – included Bk. of Watchers, Bk. of Giants [as for him 4Q203=4Q204], Anim. Apoc., and Epistle). Within this scheme, the Epistle, according to Milik, would have been “a fifth Book of Enoch, com-

41

42 43 44

Esp. Dillmann, Das Buch Henoch, pp. i-v; Flemming and Radermacher, Das Buch Henoch; and Charles, The Book of Enoch, pp. xlvi–lii; cf. Schürer, History, III.1, pp. 250–56. Until Charles’ discussion a wide variety of hypotheses were being discussed during the 19th century. One widespread view was the partition (e.g. by Ewald, Herzog, Hausrath, Schodde, Schürer, Stanton, Baldensperger, Deane, Cheyne) of 1 Enoch into three independent works: (1) a Grundschrift (ch.’s 1–36, 72–105); (2) the Similitudes (ch.’s 37–71); and (3) Noahic additions (esp. material in ch.’s 6–11, 64–69 and 106–107). Martin, Le Livre d’Hénoch, pp. lxii–lxxxviii and Charles, The Book of Enoch, pp. xxx–xlvi provide summaries of the 19th cent. scholarly discussion which take into account the variety of critical investigations. “The Enochic Pentateuch”, JTS 9 (1925), pp. 29–42. Milik, The Books of Enoch, pp. 4, 22, 54–58, 76–78, 109–10, 183–85, 227, 310. Milik, The Books of Enoch, p. 184.


15

pleting the four existing books (α ββλοι μοψ, 104:12) in the same way that Deuteronomy completes the four other books of the Mosaic Pentateuch.”45 Support for this overarching structure for 1 Enoch during the Second Temple period is disputed by a number of scholars who have emphasized the complicated nature of the Aramaic Enochic materials.46 In addition, the sketch above of the literary development leading to 1 Enoch 91–108 (section B.2) suggests that additions to the collection did not occur early on along the lines of five essentially distinguishable books. More recently, Nickelsburg has stressed the development of 1 Enoch less as a growing corpus of separate books than as growth around a single book that soon became testamentary in its accumulated form. While during the second century BCE the material had become “a full-blown Enochic testament”, consisting of chapters 1–36 + 81:1–82:4a + 91 + at least some parts of the Epistle, Nickelsburg argues that even at its very early stages the tradition may well have already contained “testamentary material” (esp. 81:5–82:3, 91, 94, 104–105) to which chapters 1–5 were then added as an introduction.47 He reasons further that “[t]here is no real proof … for Milik’s claim that 4QEna (4Q201) and 4QEnb (4Q202) contained only the Book of the Watchers”, that is, that they contained only chapters 1–36; nor does 4QEng (4Q212) prove that the manuscript began at 91:1 (and not with the Book of Watchers).”48 The main problem with this hypothesis is that it is built around arguments from silence regarding three manuscripts: 4QEna (4Q201), 4QEnb (4Q202) and 4QEng (4Q212), on dates of which see section B.1 above. Moreover, if chapters 1–5 were added as an introduction with testamentary material in mind, it is curious that, for all the allusions in them to Deuteronomy 33, they do not actually open with a testamentary scenario.49 45 46

47

48 49

Milik, The Books of Enoch, pp. 54 and 183–84; cf. Dix, “The Enochic Pentateuch”, p. 31. So Greenfield and Stone, “The Enochic Pentateuch and the Date of the Similitudes”, pp. 52–55; Dimant, “The Biography of Enoch and the Books of Enoch”, pp. 15–19; and Nickelsburg, 1 Enoch 1, pp. 21–22. On further codicological implications of Milik’s construal of the Dead Sea materials, see Stuckenbruck, “The Early Traditions Related to 1 Enoch from the Dead Sea Scrolls: An Overview and Assessment”, in eds. Gabriele Boccaccini and John J. Collins, The Early Enoch Literature (Leiden: Brill, 2007), pp. 41–63. See Nickelsburg, 1 Enoch 1, pp. 22, 25, 132, and 335–37 for the views being summarised here. Nickelsburg, 1 Enoch 1, pp. 25–26. See Nickelsburg, 1 Enoch 1, p. 25 and “Response on the Commentary on 1 Enoch”, in eds. Jacob Neusner and Alan J. Avery-Peck, George Nickelsburg in Perspective. An Ongoing Dialogue in Learning (2 vols.; Supplements to JSJ, 80; Leiden and Boston: Brill, 2003), 2.417.

16

Introduction

Furthermore, the notion of “testament”, if understood as a literary genre, is surely misleading. In a strict sense, this label refers to a death-bed scene – as in Testaments of the Twelve Patriarchs or Testament of Job – rather than simply to a departure.50 Thus Nickelsburg’s interest in describing the overarching structure of 1 Enoch 1–36, 81:1–82:4 and 91–105 as “a testamentary collection” is overstated. Instead, it seems best to maintain that the “testamentary” element developed as the compilers attempted to find a literary or narrative rationale for the additions they were making. Nickelsburg’s literary analysis, nonetheless, commends itself in a number of ways and has contributed to the reconstruction offered above (section B.2). The reservations just expressed, however, have led me to postpone the accruement of “testamentary” or “testament-like” scenes in 81:5–82:3, 91:1–3 and 94:1 to a later stage of literary growth (i.e. stage d above), that is, a stage that is subsequent to the time when the Book of Watchers had acquired its present form. Thus, while the Book of Watchers itself never acquired a testamentary shape, the traditions that emerged thereafter (stage b) did develop in this direction once they were being compiled alongside it.

C. 1 Enoch 91–108: The Ethiopic Version The present section focuses on the classical Ethiopic (Ge‘ez) version as it is the only one which covers the entirety of 1 Enoch 91–108. While detailed discussions of the other versions (Aramaic, Greek, Coptic) are reserved for the separate introductions to the individual works, I shall outline here the rationale which has guided the presentation and analysis of the different versions in relation to one another (C.1) before describing the text-critical principles that underlie my attempt to establish an Ethiopic textual basis underlying the translation (C.2). Finally, I outline the way evidence from the other versions has been negotiated with the Ethiopic evidence in the Textual Notes (C.3). C.1. The Text-Basis for This Commentary. The present commentary takes its point of departure in the Ethiopic text tradition due to the running text it preserves for essentially all parts of chapters 91–108. Thus the lemmas at the start of each of the Notes offer translations of the best reconstructable

50

Cf. Collins, “An Enochic Testament? Comments on George Nickelsburg’s Hermeneia Commentary”, in George Nickelsburg in Perspective (bibl. in n. 49), 2.375–76.

1 Enoch 91–108: The Ethiopic Version

17

Ethiopic text based on editorial choices made for that tradition (see C.2 below). At the same time, we negotiate the Ethiopic tradition as much as possible with the more fragmentary evidence preserved in Aramaic, Greek, Coptic and Latin which not infrequently contains better readings. Before describing the procedures adopted in this volume, it is helpful to provide a convenient summary of the texts preserved in the incomplete and fragmentary versions: Aramaic51 4QEng (4Q212) – from the Exhortation, Apocalypse of Weeks, and Epistle of Enoch fragment a: 91:10, 18–19; 92:1–2 fragments b,c: 92:5; 93:1–4 fragments c,d: 93:9–10; 91:11–17 fragments c,e: 91:17; 93:11–14; 94:1–2 4QEnc (4Q204) – from Epistle of Enoch and Birth of Noah fragments 5 a,b: 104:13–105:2; 106:1–2 fragments 5 b,c-i: 106:13–107:2 Greek Chester Beatty-Michigan Papyrus – from Epistle of Enoch and Birth of Noah 97:6–104:13; 106:1–107:3 Coptic Antinoë fragment – from Apocalypse of Weeks 93:3–8 Latin Royal Ms. 5 E XIII – from Birth of Noah 106:1–18 This listing of the evidence suggests two things. First, the fragmentary sources from other versions leaves no doubt about the pre-Ethiopian antiquity of all parts of 1 Enoch 91–108 except for the Eschatological Admonition in chapter 108 (on which see section E in the introduction to that chapter). The versions therefore provide sometimes crucial data for establishing possible precursors to the Ethiopic tradition as well as to other recensions. Second, the Greek Chester Beatty-Michigan Papyrus provides a running text that parallels the Ethiopic at 97:6–107:3, and the Latin Royal Ms. 5

51

See Milik, The Books of Enoch, pp. 247 (4QEng) and 182 (4QEnc).

18

Introduction

does the same for 106:1–18. For these parts of the Epistle and Birth of Noah, I have taken the decision in the present volume to provide English translations alongside the Ethiopic; these are presented synoptically. My reasons for this procedure are threefold: (1) The synoptic presentation of parallel translations illustrates differences between the versions for the reader; these differences are then noted and, where possible, text-critically discussed in the Textual Notes. By making the process transparent in this way, the reader has the possibility of observing and participating in at least some of the comparative and text-critical procedures being followed at any given point. (2) The format chosen here also underscores, in principle, the integrity of each version. This does not play down the importance of the many instances in which readings of the one version, whether secondary or the result of transmission errors, can be derived from more authentic readings of another; to be sure, such decisions may have a bearing on the translation being subjected to comment.52 However, though to some degree the eclectic text and translation are the inevitable result of text-critical analysis, the presentation of parallel translations comes closer to providing texts which actually existed and are less a product that depends on the validity of the many choices made by an editor. (3) For the commentary itself, the principled integrity of existing versions, barring an obvious text-critical explanation, conveys that each of the parallel versions warrant comment. This is especially so, if there is any chance that these texts preserve tradition that can be traced back to the Second Temple period. The textual approach of this commentary, therefore, is at once less eclectic and more eclectic than recent modern translations. On the one hand, it departs significantly from the strategy adopted in the translation published by Nickelsburg.53 His single translation, which aims at approximating an “earliest recoverable form of the text”, follows an ecletic or composite text based on a critical comparisons of all the versions. In following this strategy, Nickelsburg builds on his earlier text-critical work on the manuscripts on the Epistle of Enoch54 and follows, though more radically, the eclectic

52

53

54

In this respect, Nickelsburg’s study, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, in ed. Michael E. Stone, Armenian and Biblical Studies (Sion Supplements, 1; Jerusalem: St. James Press, 1976), pp. 90–156. See Nickelsburg, 1 Enoch 1, p. 18. See further, Nickelsburg and VanderKam, 1 Enoch. A New Translation (Minneapolis: Augsburg Fortress, 2004), pp. 13–14. Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, esp. pp. 153–55. In particular, Nickelsburg adopts the principle that agreement in readings between Ethiopic mss. Abb (Eth. I) and Eth. II mss., on the one hand, and the Grk. (in our case, the Chester Beatty-Michigan papyrus), on the other, suggests an


19

procedures such as taken earlier by Siebert Uhlig55 and, more recently, by Daniel Olson.56 As described in the preceding paragraph, the present volume proceeds along a different line: given the complexity of establishing the text within each version (esp. the Ethiopic), translations of each of the running texts (Grk. and Lat.) are presented separately. Only then, in the Textual Notes and Notes of the commentary, are the differences between the versions negotiated. On the other hand, the present commentary departs from the widely read translations of Michael Knibb and Ephraim Isaac, who have adopted a more manuscript-based tactic. While Knibb has rendered into English the John Rylands manuscript (from the Eth. II recension; see C.2.b below) and collated around it, Isaac has essentially done the same with the 15th century manuscript from Lake Tana (from the Eth. I recension; see C.2.a below).57 By contrast, the translation of the Ethiopic in the present volume is more eclectic. It is based on a text-critical negotiation of inner-Ethiopic variants that assigns a special place to the older, though more diverse, Ethiopic I recension. C.2. The Ethiopic Version. Since the text-critical editions of Johannes Flemming and R. H. Charles, the Ethiopic manuscripts for 1 Enoch have been divided into two recensions, here designated, respectively, as Ethiopic I and II (α and β for Charles). The existence of two recensions does not imply anything about the status of the book within the Ethiopic tradition. Such an existence of an older text-form and a later reworking corresponds to the way copyists were working with the remaining books of the Old Testament.58

55

56 57

58

early reconstructable text in which Eth. II mss. can be seen to play an important role; cf. Nickelsburg, 1 Enoch 1, p. 19. The force of the criticisms brought against Nickelsburg’s approach by Black (The Book of Enoch, pp. 424–27), who argues that many of the correct Eth. II readings are also shared by Eth. I mss., has yet to be tested on the basis of the Eth. I evidence that has since emerged (esp. EMML 2080, EMML 1768, EMML 6281, EMML 7854). Cf. Uhlig, Henochbuch, p. 490: “Aufgabe einer Übersetzung des Hen(äth) ist es, ausgehend von Aeth I (wie Flemming, Martin und Charles) unter Beachtung notwendiger Emendationen durch die ‘akademische’ Textrezension (Aeth II) und unter Zuhilfenahme von Aram und Gr den hypoethetisch erschlossenen Archetypus zu übertragen.” The precedessors within Enoch scholarship to this approach are esp. Beer, “Das Buch Henoch” and Charles (The Book of Enoch and “Book of Enoch”) Olson, Enoch, p. 20. See Knibb, The Ethiopic Book of Enoch, 2.21–37 (esp. p. 36); Isaac, “1 (Ethiopic Apocalypse of) Enoch”, pp. 10–12. Cf. Flemming, Das Buch Henoch. Äthiopischer Text, p. IX.

20

Introduction

Before discussing the presentation of the Ethiopic evidence for the text underlying the translation in this volume (C.2.c), we describe each of these recensions in turn. C.2.a. Ethiopic I. At least 10, perhaps 11, parchment manuscripts are witnesses to this recension. The following list includes the sigla used in this volume for the manuscripts (though an asterisk “*” denotes mss. whose readings have not been collated in the Textual Notes of this volume), along with their date, location, content, and the sigla employed by Flemming, Charles, 606162 Uhlig and Nickelsburg59: Siglum60 Date 1) BM 485 16th c. 2) BM 485a 16th c. 3) BM 491

18th c.61

4) Berl

16th c.

5) Abb 35

late 17th c.

59

60

61 62

Location London British Library London British Library London British Library Tübingen62 Staatsbibliothek Preussischer Kulturbesitz Paris Bibliothèque Nationale Abbadian 35

Content 1–108

Flemming Charles Uhlig Nickelsburg G g Lo4 g

97:6b–108:10 Ga

,g

Lo4(2) g’

1–108

M

m

Lo9

m

1–108

Q

q

Be

q

1–108

T

t

Pa3

t

The details are based on lists provided by Flemming, Das Buch Henoch. Äthiopischer Text, pp. VII–IX; Flemming and Radermacher, Das Buch Henoch, pp. 3–5; Charles, The Ethiopic Version of the Book of Enoch, pp. xviii–xxi; The Book of Enoch, pp. xxi–xxiv; “Book of Enoch”, Apocrypha and Pseudepigrapha of the Old Testament, 2.165–66; Knibb, The Ethiopic Book of Enoch, 2.23–27; Isaac, “1 (Ethiopic Apocalypse of) Enoch”, p. 6; Uhlig, Henochbuch, pp. 473–76; Tiller, Commentary on the Animal Apocalypse, pp. 142–43; Nickelsburg, 1 Enoch 1, pp. 15–17; and Olson, Enoch, p. 22. Esp. important here have been the lists of Charles, Knibb, Uhlig and Tiller. In addition, I have consulted volumes I–X of the Catalogue of Ethiopian Manuscripts Microfilmed for the Ethiopian Microfilm Library, Addis Ababa and for the Monastic Manuscript Library, Collegeville (1975–1993), esp. for the EMML mss. numbered 1–5000. The sigla adopted for the mss. follow the system of longer abbreviations used by Knibb (to whom, however, the EMML mss. were not available for collation). Uhlig dates the ms. to the 17th c. On the relocation of the ms. from Berlin to Tübingen, see Knibb, The Ethiopic Book of Enoch, 2.23.

21

1 Enoch 91–108: The Ethiopic Version Siglum60 Date 6) Abb 5563 15–16th c.

7) Tana 9 8) EMML 2080 9) EMML 1768 10) EMML 6281 11) EMML66 7584*

17th c.

Location Paris Bibliothèque Nationale Abbadian 55 Kebran Hayq Estifanos Hayq Estifanos (Collegeville)

15th c.67

(Collegeville)

15th c. 15–16th c.65 16th c.

Content 1–10864

Flemming Charles Uhlig Nickelsburg U u Pa4 u

1–108 1–108

– –

– –

TS Co2

T9 2080

1–108

–

–

Co1

1768

1–108

–

–

Co5

6281

1–108

–

–

–

7584 6364656667

This list illustrates the growth of knowledge between the time of Flemming and Charles, on the one hand, and the present, on the other. While Flemming (1902) and Charles (1906) knew and collated the BM, Berl and Abb manuscripts, it was not until Knibb’s edition (1978) that we see the incorporation of Tana 9, which was discovered in the 1970’s and upon which Isaac’s translation (1983) would be based. Uhlig was the first to integrate a collation of the EMML manuscripts 2080, 1768 and 6281 into his translation. Finally, in addition to all these, Tiller (1993) collated EMML 7584, though his work was limited to the Animal Apocalypse. In addition to these manuscripts, it is to be noted that several manuscripts assigned to the Ethiopic II recension (see below) exhibit characteristics – sometimes with 63

64

65

66

67

It is probably because of this ms.’s frequent omissions and abbreviated form of the text that Knibb did not include it among the Eth. I mss. he collates. Concerning the character of Abb 55, see Charles, The Ethiopic Version of the Book of Enoch, p. xxiv. The present volume fully integrates the readings and omissions of Abb 55 into the Textual Notes. The text is heavily abbreviated in ch.’s 83–108; see Charles, The Ethiopic Version of the Book of Enoch, p. xx and Isaac, “New Light upon the Book of Enoch from Newly-Found Ethiopic Mss”, p. 400. The 12–13th c. date initially assigned to the ms. turned out to be incorrect; cf. Uhlig, Ethiopian Palaeography, p. 14. The ms. is mentioned by Nickelsburg and collated by Tiller (Commentary on the Animal Apocalypse, p. 143), though neither specifically assign it to Eth. I. For this classification, however, see Olson, Enoch, p. 22; in correspondence (Feb. 2007), Olson confirms the status of EMML 7584, and adds that in the first half of 1 En. it agrees closely with Abb 55 (see n. 64), “so that in some ways 7584 makes up for the erratic omissions that mar the second half of what would otherwise be one of our best mss.” I.e. not the date of the 18th cent. given by Nickelsburg, 1 Enoch 1, p. 17.

22

Introduction

superior readings – of the Ethiopic I recension: these include BM 492,68 EMML 2436 and EMML 6974.69 Despite being amongst the oldest witnesses to the Ethiopic text tradition,70 these manuscripts are still comparatively late: Only two (Tana 9 and EMML 7584) can be confidently dated to the 15th century, two (Abb 55 and EMML 2080) to the 15th –16th centuries, four (BM 485, BM 485a, Berl, EMML 1768) to the 16th century, two to the 17th century (Abb 35, EMML 6281), and one to the 18th century (BM 491). This means that the period of time between the initial translation of 1 Enoch into Ethiopic and our earliest evidence is about a thousand years.71 Thus it should not be surprising that the Ethiopic I manuscripts, which witness to a translation made from the Greek so many years earlier, display a text that is even more variegated than what is attested among the textual witnesses to the Ethiopic II recension (see section C.2.b below). The variety of readings within the Ethiopic I recension has made it difficult to produce a text-critical edition of both recensions of the Ethiopic version, the most recent sustained attempt being that of R. H. Charles in 1906.72 For texts 1) through 10) above, Uhlig has observed the existence of four, sometimes overlapping, sub-groups that tend to share readings not followed by the other manuscripts73: (1) Abb 35, Abb 55, EMML 6281 – to which one may perhaps add EMML 2080 and EMML 7584 (though see n. 66 above); (2) Abb 55 and EMML 2080; (3) Tana 9 and Berl; and (4) BM 485 (and BM 485a), BM 491 and Abb 35. To compound the problem, several of these manuscripts contain numerous idiosyncracies (esp. Berl, EMML 6281, Abb 55). Therefore, in contrast to the optimism of Charles that the Ethiopic I recension reflects a considerable degree of accuracy in transmission, Uhlig has concluded that “der Archetypus [ist] nicht zu rekonstruieren”.74 Clearly, the project of a text-critical edition of the earlier Ethiopic recension to 1 Enoch remains a desideratum.

68 69 70

71 72

73 74

Cf. Charles, The Ethiopic Version of the Book of Enoch, p. xxiv. I am grateful to Daniel Olson for information on the character of the latter two mss. The antiquity of mss. from the Eth. I recension is established by their textual affinity with almost all of the citations of 1 En. in church writings predominantly composed during the 15th century. See Uhlig, Henochbuch, p. 489. See esp. the discussion by Uhlig, Henochbuch, pp. 485–86. Charles, The Ethiopic Version of the Book of Enoch, esp. pp. xxii–xxiv (on the textual character of BM 485, BM 485a, BM 491, Berl, Abb 35). Uhlig, Henochbuch, p. 489. Uhlig, Henochbuch, p. 489.

23


In the meantime, it remains important to draw attention to the variants among the manuscripts and, where possible, to identify readings that have a claim to antiquity. The Textual Notes of the present volume aim at a complete documentation of the Ethiopic I witnesses, the only exception being EMML 7584.75 C.2.b. Ethiopic II. The manuscripts that witness to the later recension are likewise growing in number. Of the more than fifty representatives, we list forty below in the same format used above (with those not collated in the Textual Notes marked by an asterisk “*”): Siglum 1) Bodl 4

Location/No. Oxford Bodleian Library Orient 531 Oxford 2) Bodl 5 18th c. Bodleian Library Bruce 74 Frankfurt 3) Frankfurt 18th c. Orient Rüppel II 1 Ms. 4) Curzon 55 18th c.(?) London British Library Orient 8822 5) Curzon 56 18th c.(?) London British Library Orient 8823 London 6) BM Add. 19th c. British Library 24185 Additional 24185 London 7) BM 484 18th c. British Library Orient 484 London 8) BM 486 18th c. British Library Orient 486 London 9) BM 490 18th c. British Library Orient 490 London 10) BM Add. 18th c. British Library 24990 Additional 24990

75

Date 18th c.

Content 1–105

Flemming Charles Uhlig Nickelsburg A a Ox 1 a

1–98

B

b

Ox 2 b

1–98

C

c

Fr

c

1–102

D

d

Lo1

d

1–108

E

e

Lo2

e

1–106

F

f

Lo3

f

1–108

H

h

Lo5

h

60:13b–108:15 I

i

Lo6

i

1–107

K

k

Lo7

k

1–108

L

l

Lo8

l

An omission in the photographs for EMML 1768 has made it impossible at this stage to integrate its readings for 102:5 – 106:13. A full account of EMML 7584 will be made in a forthcoming study of the Eth. I recension under preparation by Eibert J. C. Tigchelaar, Stuart D. Weeks and myself.

24

Introduction

Location/No. London British Library Orient 492 London 12) BM 499 18th c. British Library Orient 499 Manchester 13) Ryl 18th c. Rylands Library Ethiop. 23 Paris 14) Abb 16* 19th c. Bibliothèque Nationale Abbadian 16 15) Abb 30 18th c. Paris Bibliothèque Nationale Abbadian 30 16) Abb 99 19th c. Paris Bibliothèque Nationale Abbadian 99 17) Abb 197 19th c. Paris Bibliothèque Nationale Abbadian 197 18) Vatican 71 18th c. Vatican City Vatican Étiop. 71 19) Munich 18th c. Munich Ms. Munich Äthiop. 30 Paris 20) Paris 114* 17th c. Paris Éthiop. 50 (also 114) Paris Paris 21) Paris 32* 18th c. Éthiop. 49 (also 32) 22) Garrett Ms. 18–19th c. Princeton Ethiop. 2= Garrett Collection Dep. 1468 Hamburg 23) Westen18th c. Hamburg Orient. holz Ms. 271a 24) Ull ea. 18th c. Ullendorf 25) Cambridge 1588 Cambridge Ms.* University Library Additional 1570 26) Cerulli 1931–22 Vatican City 75* Siglum 11) BM 492

Date 18th c.

Content 87 ch.’s

Flemming Charles Uhlig Nickelsburg N n Lo10 n

1–106

O

o

Lo11 o

1–108

P

p

Ma

p

77 ch.’s

R

r

Pa1

r

1–108

S

s

Pa2

s

1–108

V

v

Pa5

v

1–98

W

w

Pa6

w

1–108

X

x

Va1

x

1–108

Y

y

Mü

y

1–108

Z

z

Pa7

z

1–108

zb

Pa8

zb

1–108

,a

Pr

,a

Ha

,b

1–106

,b

1–108 1–108

Ull Ca

Ull Ca

1–108

Va2

Va2

25

1 Enoch 91–108: The Ethiopic Version Siglum 27) Cerulli 110* 28) Cerulli 131* 29) EMML 36* 30) EMML 2436* 31) EMML 4437* 32) EMML 4750* 33) EMML 6686* 34) EMML 6706* 35) EMML 6930* 36) EMML 6974* 37) EMML 7103* 38) BibSoc 9* 39) PBI Banco A 2, II* 40) Zion*

Date Location/No. 1921–22 Vatican City

Content 1–108

19th c.

1–108

Vatican City

Flemming Charles Uhlig Nickelsburg Va3 Va3 Va4

Va4

18–19th c. (Collegeville) 17th c.

(Collegeville)

1–108

17–18th c. (Collegeville)

1–108

Co3

4437

18th c.

1–108

Co4

4750

(Collegeville)

17–18th c. (Collegeville) 18th c.

(Collegeville)

18th c.

(Collegeville)

18th c.

(Collegeville)

18th c.

(Collegeville)

18th c.(?) London 17th c. Rome 15th c.

Jerusalem

1–108 2:3–108:15

Lo12 Ro

52:7–60:3; 84:6–89:54 91:11–108:15

The Ethiopic II recension is essentially the product of Ethiopian copyists who, beginning especially in the 16th and 17th centuries, attempted to edit and correct the Ethiopic text into a version that could be more usable within the church. Given the relative antiquity of the manuscripts from Cambridge and Jerusalem (no.’s 25 and 40 in the list), it is possible that this recension was inspired by prototypes that competed with Ethiopic I. More study is thus needed on the early development of Ethiopic II. From the vantage point of text-criticism, this reworking and streamlining of the earlier recension was described as “on the whole disastrous” by Charles, who went on to state that “in nearly every instance where they have departed from the original unrevised text they have done so to the detriment of the book”.76 However, as Charles himself acknowledged, the Ethiopic II manuscripts are nevertheless not without value; some on occasion preserve early readings that are superior to what we find among the manuscripts from the Ethiopic I recension. While most scholars 76

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

26

Introduction

have followed the emphasis of Flemming and Charles on the value of Ethiopic I, Knibb has attempted to illustrate the text-critical contribution of Ethiopic II.77 Without providing a text-critical edition of the Ethiopic Enoch itself, he offers a photographic edition of the Rylands text (18th cent., no. 13 above) as a good specimen of Ethiopic II and provides an English translation of it while collating around this text the readings of some manuscripts from Ethiopic I (BM 485, BM 485a, BM 491, Berl, Tana 9, Abb 35) and a few witnesses from Ethiopic II (esp. Ull, Bodl 5, Westenholz Ms.). Nickelsburg has argued similarly, though along different lines, that the value of the Ethiopic II recension should not be discounted: Taking Abb 35 as “[b]y far, the most reliable single Eth. manuscript”, Nickelsburg notes its affinity with Ethiopic II manuscripts, on the one hand, and the Greek Chester Beatty papyrus, on the other.78 His analysis, published in 1976, led to a conclusion that “in those parts of Enoch for which we have only the Eth., we would seem to be following the most reliable course if we accepted the joint readings of t [= Abb 35] and β (Etht and Eth II)”.79 Clearly, given the growing number of Ethiopic I manuscripts, more study is needed to determine the extent to which the convergence emphasized by Nickelsburg is shared among other witnesses to the older recension.80 He and Knibb, however, have made enough of a case to counter Charles’ almost complete dismissal of the Ethiopic II evidence in establishing the Ethiopic text. C.2.c. Presentation of the Ethiopic Evidence. In the Textual Notes, the following procedures have been adopted: (i) Whenever variants reflect differences in translation, a text-critical choice has been made. In each of these instances, the Textual Notes provide the known variants, beginning with the preferred reading taken up in the translation. (ii) The variants, in turn, are each followed by a listing of the manuscript evidence which supports them. Wherever the preferred reading is not supported with an itemised list of textual witnesses, the only exceptions to this reading are to be found in the variants that follow.

77

78 79 80

When all of the Eth. I mss. seem to contain (a) corrupt reading(s) while the only reading that makes sense is preserved in Eth. II, the possibility that the latter is more original can be seriously entertained; see Knibb, The Ethiopic Book of Enoch, 2.33–34 and the excellent discussion by Tiller, Commentary on the Animal Apocalypse, p. 131. Nickelsburg, “97–104: A Study of the Greek and Ethiopic Texts”, p. 153. Nickelsburg, “97–104: A Study of the Greek and Ethiopic Texts”, p. 155. See, e.g., Black’s criticism of Nickelsburg in The Book of Enoch, p. 425 and Nickelsburg’s brief rejoinder in 1 Enoch 1, p. 19 n. 82.


27

(iii) If the variant reading results in a translation different from that of the lemma, a rendering into English is supplied. (iv) The transliterations of readings in Ethiopic texts follows the system in Thomas Lambdin’s Introduction to Classical Ethiopic (Ge‘ez).81 However, a transliteration of Ethiopic based on manuscripts themselves poses challenges in three respects. First, the vowels are sometimes difficult to represent with precision. Some manuscripts (e.g. EMML 2080) do not distinguish clearly between short and long vowels (e.g. -a and -a), or between different vowel sounds (i.e. in -wi- and -wu-). Where the precise reading is in doubt, I have conformed the transliteration to the more conventional spelling. Second, spellings of words in the manuscripts do not always conform to those which one is led to expect by grammars of Ethiopic. This applies, for example, in the transliteration of imperfect and subjunctive forms of verbs. Third, due to similarities among consonant sounds, the Ethiopic manuscripts contain a variety of spellings for many words. In the tradition as a whole, the most frequently varied spellings are found for the following: d and s; h, x and h; s and sˇ; and ’ and ‘. The transliteration has attempted to reflect some of this variance as follows: the transliteration usually conforms the spelling to the lexical forms of the words; however, when a variant spelling predominates in (a) manuscript(s) cited for a given reading, then the transliteration reflects the particular spelling in the manuscript(s). Regarding the textual evidence itself, the following text-critical principles have been applied in this volume: (i) In cases where the readings are plausible, the Ethiopic I recension has been generally preferred over Ethiopic II. (ii) As the diversity of readings even within Ethiopic I makes a choice among manuscript variants necessary, special weight has been accorded to readings found in a combination of manuscripts that span the four sub-groups delineated by Uhlig (e.g. Tana 9, EMML 2080, BM 485 and Abb 35); see section C.2.a. (iii) Since, however, the Ethiopic II cannot be categorically set aside as irrelevant (see C.2.b above), the Textual Notes draw on Flemming, Charles and Knibb’s editions in itemising its variant readings. This, in turn, illustrates the extent of agreement with Ethiopic I readings and makes it possible to identify in any given instance the text-critical value of individual Ethiopic II manuscripts.

81

Lambdin, Introduction to Classical Ethiopic (Ge‘ez) , pp. 8–9.

28

Introduction

C.2.d. The Other Versions and the Ethiopic. As emphasized above, the present volume offers parallel translations for the other versions where they have running texts (esp. Greek and Latin). The way the parallel versions are treated depends on whether they are preserved in a (mostly) running or fragmentary text (below, respectively i and ii). (i) In the case of these running parallel versions, the Textual Notes itemise differences from the reconstructed Ethiopic text, and in some instances, they are compared with different readings in the Ethiopic manuscripts. Where these differences are noted, the Greek text is reproduced alongside the Ethiopic text. On occasion, where the reconstructed Ethiopic tradition may derive from a different Greek Vorlage, an attempt has been made to retrovert the Ethiopic into a putative Greek text (signalled by “*”) that departs from the text in the Chester Beatty-Michigan papyrus. (ii) The fragmentary sources – that is, the Aramaic and Coptic texts – are given in full in the Textual Notes, both in transcription and translation. Obvious differences between these texts and the Ethiopic and the Greek (where it exists) are identified in the Textual Notes and discussed in the Notes of the commentary.

D. Bibliography (underlined parts of the bibliographical entries are the abbreviated forms cited in this volume)

D.1. Editions and Reference Works Used Abegg, Martin G., James E. Bowley and Edward M. Cook, eds. The Dead Sea Scrolls Concordance. 2 Volumes. Leiden: Brill, 2003. Albeck, H. And H. Yalon, eds. Shisha Sidre Mishnah. Jerusalem: Dvir, 1958. Beentjes, Pancratius C. The Book of Ben Sira in Hebrew. A Text Edition of all Extant Hebrew Manuscripts & A Synopsis of all Parallel Hebrew Ben Sira Texts. SVT, 68. Leiden, New York and Cologne: Brill, 1997. Beyer, Klaus. Die aramäischen Texte vom Toten Meer samt den Inschriften aus Palästina, dem Testament Levis aus der Kairoer Genisa, der Fastenrolle und den alten talmudischen Zitaten. Göttingen: Vandenhoeck & Ruprecht, 1984. Beyer, Klaus. Die aramäischen Texte vom Toten Meer Band 2. Göttingen: Vandenhoeck & Ruprecht, 2004. Black, Matthew, ed. Apocalypsis Henochi Graece. PVTG 4. Leiden: Brill, 1970. Bonner, Campbell. The Last Chapters of Enoch in Greek. Darmstadt: Wissenschaftliche Buchgesellschaft, 1968. (Reprint from London: Chatto and Windus, 1937.)

Bibliography

29

Brock, Sebastian P. “A Fragment of Enoch in Syriac”. In JTS n.s. 19 (1968), pp. 626–31. Broshi, Magen. “247. 4QPesher on the Apocalypse of Weeks”. In eds. Stephen J. Pfann, Philip Alexander, et al., Qumran Cave 4 XXVI. Cryptic Texts and Miscellanea, Part 1. DJD 36. Oxford: Clarendon Press, 2000. Pp. 187–91. Charles, Robert Henry. The Ethiopic Version of the Book of Enoch. Oxford: Clarendon Press, 1906. Charles, Robert Henry. The Greek Versions of the Testaments of the Twelve Patriarchs, Edited from nine MSS together with the Variants of the Armenian and Slavonic Versions and Some Hebrew Fragments. Oxford: Oxford University Press and Hildesheim: Georg Olms, 1908. Charles, Robert Henry, ed. The Apocrypha and Pseudepigrapha of the Old Testament. 2 Volumes. Oxford: Clarendon Press, 1913. Charlesworth, James H., ed. The Old Testament Pseudepigrapha. 2 Volumes. Garden City: Doubleday, 1983–1985. Clarke, E. G., W. E. Aufrecht, J. C. Hurd and F. Spitzer, eds. Targum Pseudo-Jonathan of the Pentateuch. Hoboken: Ktav, 1984. Colson, F. H. and G. H. Whitaker. Philo I-X. Loeb Classical Library. Cambridge, Massachusetts: Harvard University Press, 1929–1962. de Jonge, Marinus. The Testaments of the Twelve Patriarchs. A Critical Edition of the Greek Text. PVTG, 1/2. Leiden: Brill, 1978. Dietrich, M., O. Loretz and J. Sanmartin, eds. Die keilalphabetischen Texte aus Ugarit. AOAT, 24/1. NeukirchenVluyn: Neukirchener Verlag, 1976. Diez Macho, A., ed. Targum Ms. Neophyti I. 5 Volumes. Madrid-Barcelona: Consejo Superior de Investigaciones Científicas, 1968–1978. Dillmann, August. Liber Henoch, Aethiopice, ad quinque codicum fidem editus, cum variis lectionibus. Tübingen: Fr. Chr. Guil. Vogel, 1951. Dillmann, August. Lexicon linguae aethiopicae cum indice latino. Adiectum est Vocabularium tigre dialecti septentrionalis compilatum a Werner Munzinger. Leipzig: T. O. Weigel, 1865. Dimant, Devorah. Qumran Cave IV. XXI: Parabiblical Texts, Part 4: Pseudo-PropheticTexts. DJD 30. Oxford: Clarendon Press, 2001. Discoveries in the Judaean Desert. Oxford: Clarendon Press, 1955-. Donadoni, Sergio. “Un frammento della versione copta del ‘Libro di Enoch’”. In AcOr 25 (1960), pp. 197–202. Elgvin, Torleif. “423. 4QInstructiong (Mûsαr leˇMεvîng)”. In John Strugnell, Daniel J. Harrington, S.J. and Torleif Elgvin. Qumran Cave 4 XXIV. Sapiential Texts, Part 2: 4QInstruction (Mûsαr Le Mεvîn): 4Q415ff. DJD 34. Oxford: Clarendon Press, 1999. Pp. 505–533. Elliger, K. and W. Rudolph, eds. Biblia Hebraica Stuttgartensia. Stuttgart: Würtembergische Bibelanstalt, 1967–1976. Eshel, Esther and Hanan Eshel. “A New Fragment of the Book of Watchers from Qumran (XQpapEnoch)”. In Tarbiz 33 (2004), pp. 171–79. (Modern Hebrew.)

30

Introduction

Eshel, Esther and Hanan Eshel. “New Fragments from Qumran: 4QGenf, 4QIsab, 4Q226, 8QGen, and XQpapEnoch”. In DSD 12 (2005), pp. 134–57. Flemming, Joh. And L. Radermacher. Das Buch Henoch. GCS. Leipzig: Hinrichs, 1901. Flemming, Joh. Das Buch Henoch. Äthiopischer Text. TU New Series 7.1/XXII.1. Leipzig: J. C. Hinrichs, 1902. García Martínez, Florentino and Eibert J. C. Tigchelaar. The Dead Sea Scrolls Study Edition. 2 Volumes. Leiden and Grand Rapids, Michigan: Brill and Eerdmans, 1997–1998. Goldschmidt, L., ed. Der Babylonische Talmud. 9 Volumes. The Hague: Martinus Nijhoff, 1933–1935. Holladay, Carl R. “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. Holladay, Carl R. “Ezeliel the Tragedian”. In idem, Fragments from Hellenistic Jewish Authors. Volume II: Poets. Texts and Translations 30; Pseudepigrapha Series 12. Atlanta: Scholars Press, 1989. Pp. 301–529. Henning, W. B. “The Book of Giants”. In BSOAS 11 (1943–1946), pp. 52–74. Hillers, Delbert R. and Eleonora Cussini, Palmyrene Aramaic Texts. Comprehensive Aramaic Lexicon Project. Baltimore and London: Johns Hopkins University Press, 1996. James, M. R. Apocrypha Anecdota. A Collection of Thirteen Apocryphal Books and Fragments. Texts and Studies, II/3. Cambridge: Cambridge University Press, 1893. Junod, E. Philocalie 21–27. Sur le libre arbiter. Introduction, texte, traduction et notes. Sources chrétiens, 226. Paris: Editions du Cerf, 1976. Kenyon, Frederic G. The Chester Beatty Biblical Papyri. Descriptions and Texts of Twelve Manuscript on Papyrus of the Greek Bible, fasc. viii. Enoch and Melito. London: Walker, 1941. Knibb, Michael A. The Ethiopic Book of Enoch. A New Edition in the Light of the Aramaic Dead Sea Fragments.. 2 Volumes. Oxford: Clarendon Press, 1978. Volume 1. Lambdin, Thomas G. Introduction to Classical Ethiopic (Ge‘ez). HSS, 24. Cambridge, Massachusetts: Harvard Semitic Museum, 1978. Lambdin, Thomas G. Introduction to Sahidic Coptic. Macon: Mercer University Press, 1983. Liddell, H. G. and R. Scott. A Greek-English Lexicon. Oxford: Clarendon Press, 1968. Milik, Josef T. The Books of Enoch. Aramaic Fragments of Qumrân Cave 4. Oxford: Clarendon Press, 1976. Newsom, Carol A. and James H. Charlesworth, eds. Hebrew, Aramaic, and Greek Texts with English Translations. Volume 4B. Angelic Liturgy: Songs of the Sabbath Sacrifice. The Princeton Theological Seminary Dead Sea Scrolls Project. Tübingen and Louisville: Mohr Siebeck and Westminster John Knox, 1999.

Bibliography

31

Parry, Donald W. and Emanuel Tov. The Dead Sea Scrolls Reader. 6 Volumes. Leiden: Brill, 2004. Pritchard, James B., ed. Ancient Near Eastern Texts. Princeton: Princeton Univ. Press, 1969, 3rd ed. Puech, Émile. “4Q530–533, 203 1. 4QLivre de Géantsb-e ar”. Qumrân Grotte 4 XXII. Textes araméens, Première Partie: 4Q529–549. DJD 31. Oxford: Clarendon Press, 2001. Pp. 9–115. Puech, Émile. “4QNaissance de Noéa-c ar”. Qumrân Grotte 4 XXII. Textes araméens, Première Partie: 4Q529–549. DJD 31. Oxford: Clarendon Press, 2001. Pp. 118–70. Puech, Émile. “537. 4Qtestament de Jacob? ar (4QTJa? ar)”. In Qumrân Grotte 4 XXII. Textes araméens, Première Partie: 4Q529–549. DJD 31. Oxford: Clarendon Press, 2001. Pp. 171–90. Schäfer, Peter. Synopse zur Hekhalot-Literatur. TSAJ 2; Tübingen. Mohr Siebeck, 1981. Sperber, Alexander, ed. The Bible in Aramaic, I: The Pentateuch According To Targum Onkelos. Leiden: Brill, 1959. Strack, Hermann L. and Paul Billerbeck. Kommentar zum Neuen Testament aus Talmud und Midrasch. 6 Volumes. Munich: Beck, 1922–1961. Strugnell, John, Daniel J. Harrington, S.J. and Torleif Elgvin. Qumran Cave 4 XXIV. Sapiential Texts, Part 2: 4QInstruction (Mûsαr Le Mεvîn): 4Q415ff. DJD 34. Oxford: Clarendon Press, 1999. Stuckenbruck, Loren T. “201 2–8. 4QEnocha ar”. In eds. Stephen J. Pfann, Philip Alexander, et al., Qumran Cave 4 XXVI. Cryptic Texts and Miscellanea, Part 1. DJD 36. Oxford: Clarendon Press, 2000. Pp. 3–7. Stuckenbruck, Loren T. “203. 4QEnochGiantsa ar”, “206 2–3. 4QEnochGiantsf ar”, “23. 1QEnochGiantsa ar (Re-edition)”, “24. 1QEnochGiantsb ar (Re-edition)”, “26. 2QEnochGiants ar (Re-edition)”, “8. 6QEnochGiants ar (Re-edition”). In eds. Stephen J. Pfann, Philip Alexander, et al., Qumran Cave 4 XXVI. Cryptic Texts and Miscellanea, Part 1. DJD 36. Oxford: Clarendon Press, 2000. Pp. 8–41, pp. 42–48, 49–66, 67–72, 73–75, 76–94. Teixidor, Javier. Inventaire des Inscriptions de Palmyre. Fascicle XI. Beirut: Institut français d’archéologique de Beyrouth, 1965. Thackeray, H. St. J., R. Marcus and L. H. Feldman. Josephus I-IX. Loeb Classical Library. Cambridge, Massachusetts: Harvard University Press, 1926–1969. Theodor, J. and Ch. Albeck. Midrash Bereschit Rabba mit kritischem Apparat und Kommentar. Akademie für die Wissenschaft des Judentums. Berlin: Ittskovski, 1912–1929. Tigchelaar, Eibert J. C. and Florentino García Martínez. “4Q208–209. 4QAstronomical Enocha-b ar: Introduction,” “4Q208. 4QAstronomical Enocha ar (Pls. III–IV),” and “4Q209. 4QAstronomical Enochb ar (Pls. V-VII).” In eds. Stephen J. Pfann, Philip Alexander, et al., Qumran Cave 4 XXVI. Cryptic Texts and Miscellanea, Part 1. DJD 36. Oxford: Clarendon Press, 2000. Pp. 95–103, 104–131, 132–71.

32

Introduction

Warner, George R. and Julius P. Gilson, Catalogue of Western Manuscripts in the Old Royal and King’s Collections. 4 Volumes. London: The Trustees, 1921. Waszink, J. H. and J. C. M. van Winden, Tertullianus De Idololatria. Supplements to VigChr, 1. Leiden: Brill, 1987. Weeks, Stuart, Simon Gathercole and Loren Stuckenbruck. The Book of Tobit: Texts from the Principal Ancient and Medieval Traditions. With Synopsis, Concordances, and Annotated Texts in Aramaic, Hebrew, Greek, Latin, and Syriac. Fontes et Subsidia ad Bibliam pertinentes, 3. Berlin and New York: Walter de Gruyter, 2004. Wevers, J. W. Genesis SVTG I. Göttingen: Vandenhoeck & Ruprecht, 1974. Ziegler, J., et al eds. Septuaginta, Vetus Testamentum Graecum. Auctoritate Academiae Scientiarum Gottingensis editum. Göttingen: Vandenhoeck & Ruprecht, 1931-.

D.2. Translations and Commentaries Allison, Dale. Testament of Abraham. CEJL. Berlin and New York: Walter de Gruyter, 2004. Andersen, F. I. “2 (Slavonic Apocalypse of) Enoch”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 2. Garden City: Doubleday, 1985. Pp. 91–213. Aune, David E. Revelation 1–5. WBC, 52A. Nashville: Thomas Nelson, 1997. Aune, David E. Revelation 6–16. WBC, 52B. Nashville: Thomas Nelson, 1998. Barclay, John M. G. Against Apion: Translation and Commentary. In ed. Steve Mason, Flavius Josephus: Translation and Commentary, Volume 10. Leiden and Boston, 2007. Beer, Georg. “Das Buch Henoch”. In ed. Emil Kautzsch, Die Apokryphen und Pseudepigraphen des Alten Testaments. Volume 2. Tübingen: Mohr Siebeck, 1900. Pp. 217–310. Black, Matthew. The Book of Enoch or 1 Enoch: A New English Edition with Commentary and Textual Notes in Consultation with James C. VanderKam. SVTP, 7. Leiden: Brill, 1985. Böttrich, Christfried. Das slavische Henochbuch. JSHRZ V/7. Gütersloh: Gütersloher Verlagshaus, 1995. Burchard, C. “Joseph and Aseneth”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 2. Garden City: Doubleday, 1985. Pp. 177–247. Charles, Robert Henry. The Book of Enoch or 1 Enoch. Translated from the Editor’s Ethiopic Text, and edited with the introduction notes and indexes of rhte first edition wholly recast enlarged and rewritten; together with a reprint from the editor’s text of the Greek fragments. Oxford: Clarendon Press, 1912. Charles, Robert Henry. “Book of Enoch”. In ed. R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament in English. Volume II: Pseudepigrapha. Oxford: Clarendon Press, 1913. Pp. 163–281.

Bibliography

33

Charlesworth, James H. with J. A. Sanders. “More Psalms of David”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 2. Garden City: Doubleday, 1985. Pp. 609–624. Collins, John J. “Sibylline Oracles”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 1. Garden City, New York: Doubleday, 1983–1985. Pp. 317–472. Collins, John J. Daniel. A Commentary on the Book of Daniel. Hermeneia. Minneapolis: Fortress, 1993. Dexinger, Ferdinand. Henochs Zehnwochenapokalypse und offene Probleme der Apokalyptikforschung. SPB, 29. Leiden: Brill, 1977. Dillmann, August. Das Buch Henoch. Leipzig: Fr. Chr. Wilh. Vogel, 1853. Fitzmyer, Joseph A. Tobit. CEJL. Berlin and New York: Walter de Gruyter, 2003. Flemming, Joh. and L. Radermacher. Das Buch Henoch. Leipzig: J. C. Hinrichs, 1901. Goldstein, Jonathan A. I Maccabees. A New Translation with Introduction and Commentary. Anchor Bible. New York: Doubleday, 1971. Goldstein, Jonathan A. II Maccabees. A New Translation with Introduction and Commentary. Anchor Bible, 41A. New York: Doubleday, 1983. Hoffmann, Andreas Gottlieb. Das Buch Henoch in vollständiger Übersetzung mit fortlaufendem Commentar. 2 volumes. Jena: Croeker, 1833–1838. Isaac, Ephraim. “1 (Ethiopic Apocalypse of) Enoch”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 1. Garden City: Doubleday, 1983. Pp. 5–89. Käsemann, Ernst. Commentary on Romans. Translated by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980. Kee, Howard C. “Testament of the Twelve Patriarchs”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 1. Garden City: Doubleday, 1983. Pp. 775–828. Knibb, Michael A. The Ethiopic Book of Enoch: A New Edition in the Light of the Aramaic Dead Sea Fragments. 2 Volumes. Oxford: Clarendon Press, 1978. Volume 2. Lindenberger, James M. “Ahiqar”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 2. Garden City: Doubleday, 1985. Pp. 479–507. Martin Fran¸cois. Le Livre d’Hénoch. Documents pour l’Étude de la Bible, 1. Paris: Letouzey et Ané, 1906. Metzger, Bruce M.,“The Fourth Book of Ezra”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 1. Garden City: Doubleday, 1983. Pp. 516–59. Nickelsburg, George W. E. 1 Enoch 1. A Commentary on the Book of 1 Enoch, Chapters 1–36; 81–108. Heremeneia. Minneapolis: Fortress Press, 2001. Nickelsburg, George W. E. and James C. VanderKam. 1 Enoch. A New Translation. Minneapolis: Augsburg Fortress Press, 2004). Olson, Daniel. Enoch. A New Translation. N. Richland Hills, Texas: BIBAL Press, 2004.

34

Introduction

Priest, J. “Testament of Moses”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 1. Garden City: Doubleday, 1983. Pp. 919–34. Schrage, Wolfgang. Der erste Brief an die Korinther: 1 Kor. 15,1 – 16,24. EKK, VII/4. Neukirchen: Benzinger/Neukirchener Verlag, 2001. Smith, Jonathan Z. “Prayer of Joseph”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 2. Garden City: Doubleday, 1985. Pp. 699–723. Stinespring, W. F. “Testament of Isaac”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 1. Garden City: Doubleday, 1983. Pp. 903–911. Tiller, Patrick A. A Commentary on the Animal Apocalypse of 1 Enoch. SBL Early Judaism and Its Literature, 4. Atlanta: Scholars Press, 1993. Tromp, Johannes. The Assumption of Moses. A Critical Edition with Commentary. SVTP, 10. Leiden: Brill, 1993. Uhlig, Siebert. Das Äthiopische Henochbuch. Jüdische Schriften aus hellenistischrömischer Zeit, V/6. Gütersloh: Gütersloher Verlagshaus, 1984. Pp. 463–780. VanderKam, James C. The Book of Jubilees. CSCO, 511. Leuven: Peeters, 1989. Wilson, Walter T. The Sentences of Pseudo-Phocylides. CEJL. Berlin and New York: Walter de Gruyter, 2005. Winston, David. The Wisdom of Solomon: A New Translation with Introduction and Commentary. AB, 43. Garden City: Doubleday, 1979. Wintermute, Orvil. “Jubilees”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 2. Garden City: Doubleday, 1985). Pp. 35–142.

D.3. Secondary Literature Aalen, Svere. “St. Luke’s Gospel and the Last Chapters of 1 Enoch”. In NTS 13 (1966), pp. 1–13. Adler, William. “The Apocalyptic Survey of History Adapted by Christians: Daniel’s Prophecy of 70 Weeks”. In eds. James C. VanderKam and William Adler, The Jewish Apocalyptic Heritage in Early Christianity. CRINT III.4. Assen and Minneapolis: Van Gorcum and Fortress Press, 1996. Pp. 201–238. Alexander, Philip A. “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. Volume 2. Leiden, Boston and Cologne: Brill, 1999. Pp. 331–53. Argall, Randal A. 1 Enoch and Sirach: A Comparative and Conceptual Analysis of Themes of Revelation, Creation and Judgment. Early Judaism and Its Literature, 8. Atlanta: Scholars Press, 1995. Barr, James. “Aramaic-Greek Notes on the Book of Enoch (I)”. In JJS 23 (1978), pp. 184–98. Barr, James. “Aramaic-Greek Notes on the Book of Enoch (II)”. In JJS 24 (1979), pp. 179–92. Batto, Bernard F. Slaying the Dragon: Mythmaking in the Biblical Tradition. Louisville: Westminster John Knox Press, 1992.

Bibliography

35

Bauckham, Richard. “Early Jewish Visions of Hell”. In JTS n.s. 41/42 (1990), pp. 355–85. Bauckham, Richard. The Climax of Prophecy. Studies in the Book of Revelation. Edinburgh: T. & T. Clark, 1993. Baum, Armin Daniel. Pseudepigraphie und literarische Fälschung im frühen Christentum. WUNT, II/138. Tübingen: Mohr Siebeck, 2001. Baxter, Wayne. “Noachic Traditions and the Book of Noah”. In JSP 15.3 (2006), pp. 179–94. Bennett, H. “Exposing Infants in Ancients Rome”. In Classical Journal 18 (1922/ 1923), pp. 341–51. Benoit, Pierre. “L’inscription grecque du tombeau de Jason”. In IEJ 17 (1967), pp. 112–13. Berger, Klaus. “Hellenistische Gattungen”. In ed. Wolfgang Haase, Aufstieg und Niedergang der Römischen Welt. II.25.2. Berlin and New York: Walter de Gruyter, 1984. Pp. 1031–1432. Beyerle. Stefan. Die Gottesvorstellungen in der antik-jüdischen Apokalyptik. Supplements to JSJ, 103. Leiden and Boston: Brill, 2005. Bickerman, Elias J. The Jews in the Greek Age. Cambridge, Massachusetts and London: Harvard University Press, 1988. Black, Matthew. “The Apocalypse of Weeks in the Light of 4QEna”. In VT 28 (1978), pp. 464–69. Boccaccini, Gabriele. Beyond the Essene Hypothesis. The Parting of the Ways between Qumran and Enochic Judaism. Grand Rapids, Michigan: Eerdmans, 1998. Boccaccini, Gabriele. “Enoch, Qumran, and the Essenes: The Rediscovery of a Forgotten Connection: A Response to ‘The Epistle of Enoch and the Qumran Literature’.” In eds. Jacob Neusner and Alan J. Avery-Peck, George W. E. Nickelsburg in Perspective: An Ongoing Dialogue of Learning. Supplements to JSJ, 80. Leiden and Boston: Brill, 2003. Pp. 123–132. Boccaccini, Gabriele. “Qumran and the Enoch Groups: Revisiting the EnochicEssene Hypothesis”. In ed. James H. Charlesworth, The Bible and the Dead Sea Scrolls. The Princeton Sympoium on the Dead Sea Scrolls. Vol. 1: Scripture and the Scrolls. Waco, Texas: Baylor University Press, 2006. Pp. 37–66. Boswell, John E. The Kindness of Strangers: The Abandonment of Children in Western Europe from Late Antiquity to the Renaissance. London: Penguin Press, 1988. Pp. 53–197. Böttrich, Christfried. “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 hellenistischrömischer Zeit, 1. Gütersloh: Gütersloher Verlagshaus, 2002. Pp. 222–57. Brant, Winnie. “The Gender Heresy of Akhenaten”. In eds. Bonnie Bullough, Vern L. Bullough and James Elias, Gender Blending. New York: Prometheus, 1997. Pp. 215–26.

36

Introduction

Brown, Raymond E. “The Semitic Background of the New Testament Mystêrion”. In Bib 39 (1958), pp. 426–48 and 40 (1959), pp. 70–87. Brulé, Pierre. “Infanticide et abandon d’enfants. Pratiques grecques et comparaisons anthropologiques”. In Dialogues d’histoire ancienne 18 (1992), pp. 53–90. Cameron, Allan. “The Exposure of Children and Greek Ethics”. In Classical Review 46 (1932), pp. 105–114. Charles, Robert Henry. Eschatology. The Doctrine of a Future Life in Israel, Judaism, and Christianity: A Critical History. New York: Schocken Books, 1963. Clifford, Richard J. Creation Accounts in the Ancient Near East and in the Bible. Washington, D.C.: Catholic Biblical Association of America, 1994. Collins, John J. “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, Society of Biblical Seminar Papers. Volume 1. Missoula, Montana: Scholars Press, 1978. Pp. 315–22. Collins, John C. The Apocalyptic Imagination. New York: Crossroad, 1985. Collins, John C. Apocalypticism in the Dead Sea Scrolls. London and New York: Routledge, 1997. Collins, John C. “An Enochic Testament? Comments on George Nickelsburg’s Hermeneia Commentary.” In eds. Jacob Neusner and Alan J. Avery-Peck, George W. E. Nickelsburg in Perspective: An Ongoing Dialogue of Learning. Volume 2. Leiden and Boston: Brill, 2003. Pp. 373–78. Conrad, Edgar W. Fear not Warrior. A Study of ‘al tira’ Pericopes in the Hebrew Scriptures. BJS, 75. Chico: Scholars Press, 1985. Coughenour, Robert A. “The Woe-Oracles in Ethiopic Enoch”. In JSJ 11 (1978), pp. 192–97. Cross, Frank Moore. “The Development of the Jewish Scripts”. In ed. G. Ernest Wright, The Bible and the Ancient Near East. Essays in Honor of W. F. Albright. New York: Doubleday, 1960. Pp. 133–202. Cumont, Franz. The Afterlife in Roman Paganism. Silliman Memorial Lectures. New Haven: Yale University Press, 1922. Cumont, Franz. Lux Perpetua. Paris: Librairie Orientaliste Paul Guenthner, 1949. Davidson, M. J. 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, 1992. Davila, James R. The Provenance of the Pseudepigrapha: Jewish, Christian, or other? JSJ Supplements, 105. Leiden and Boston: Brill, 2005. Davis, Michael T. and Loren T. Stuckenbruck. “Notes on Translation Phenomena in the Palmyrene Bilinguals”. In ed. Zdzislaw J. Kapera, Intertestamental Essays in honour of Jósef Tadeusz Milik. Qumranica Mogilanensia, 6. Cracow: The Enigma Press, 1992. Pp. 265–83. Day, John. “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. 231–57.

Bibliography

37

Del Verme, Marcello. Didache and Judaism: Jewish Roots of an Ancient ChristianJewish Work. London: T & T Clark International, 2004. Dimant, Devorah. The “Fallen Angels” in the Scrolls from the Wilderness of Judaea and among the Apocryphal and Pseudepigraphal Books Related to Them. Ph.D. Dissertation, Hebrew University of Jerusalem, 1974. Dimant, Devorah. “The ‘Pesher on the Periods’ (4Q180) and 4Q181”. In IOS 9 (1979), pp. 77–102. Dimant, Devorah. “1 Enoch 6–11: A Methodological Perspective”. In Society of Biblical Literature Seminar Papers. Missoula, Montana: Scholars Press, 1980. Pp. 323–39. Dimant, Devorah. “The Biography of Enoch and the Books of Enoch”. In VT 33 (1983), pp. 14–29. Dimant, Devorah. “New Light from Qumran on the Jewish Pseudepigrapha – 4Q390”. In eds. J. Trebolle Barrera and L. Vegas Montaner, The Madrid Qumran Congress. Proceedings of the International Congress on the Dead Sea Scrolls. STDJ, 2. Leiden: Brill, 1992. Pp. 405–447. Dimant, Devorah. “The Seventy Weeks Chronology (Dan 9,24–27) in the Light of New Qumranic Texts”. In ed. A. S. van der Woude, The Book of Daniel in the Light of New Findings. BETL, 106. Leuven: Leuven University Press and Peeters Press, 1993. Pp. 57–76. Dimant, Devorah. “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. Dix, G. H. “The Enochic Pentateuch”. In JTS 9 (1925), pp. 29–42. Doudna, Greg. “Dating the Scrolls on the Basis of Radiocarbon Analysis”. In eds. Peter W. Flint and James C. VanderKam, The Dead Sea Scrolls After Fifty Years. 2 Volumes. Leiden: Brill, 1998–1999. Vol. 1, pp. 430–71. Drawnel, Henryk. An Aramaic Wisdom Text from Qumran. JSJ Supplements, 86. Leiden and Boston: Brill, 2004. Eissfeldt, Otto. “Ba‘alsˇamen und Jahwe”. In ZAW 37 (1939), pp. 1–31. Elgvin, Torleif. “The Reconstruction of Sapiential Work A”. In RevQ 15 (1995), pp. 559–80. Elgvin, Torleif. “The Mystery to Come: Early Essene Theology of Revelation”. In eds. F. H. Cryer and T. L. Thompson, Qumran between the Old and New Testaments. JSOT Supplements, 290; Sheffield: Sheffield Academic Press, 1998. Pp. 113–50. Elgvin, Torleif. “Wisdom and Apocalypticism in the Early Second Century BCE – The Evidence of 4QInsturction”. In eds. L. H. Schiffman, E. Tov and J. C. VanderKam, The Dead Sea Scrolls Fifty Years after Their Discovery: Proceedings of the Jerusalem Congress, July 20–25, 1997. Jerusalem: Israel Exploration Society/Shrine of the Book, Israel Museum, 2000. Pp. 226–47. Elledge, Casey D. Life after Death in Early Judaism: The Evidence of Josephus. WUNT II/208. Tübingen: Mohr Siebeck, 2006. Elliott, Mark Adam. The Survivors of Israel. A Reconsideration of the Theology of Pre-Christian Judaism. Grand Rapids, Michigan: Eerdmans, 2000.

38

Introduction

Engels, Donald. “The Problems of Female Infanticide in the Greco-Roman World”. In Classical Philology 75 (1980), pp. 112–20. Eshel, Esther. “Demonology in Palestine During the Second Temple Period”. Ph.D. Dissertation, Hebrew University of Jerusalem, 1999. (Modern Hebrew) Eshel, Hanan and Esther. “A New Fragment from the Book of Watchers from Qumran (XQpapEnoch)”, Tarbiz 73 (2004), pp. 171–79. (Modern Hebrew) Eshel, Hanan and Esther. “New Fragments from Qumran: 4QGenf, 4QIsab, 4Q226, 8QGen, and XQpapEnoch”. In DSD 12 (2005), pp. 134–57. Eshel, Hanan. “4Q390, the 490-Year Prophecy, and the Calendrical History of the Second Temple Period”. In ed. Gabriele Boccaccini, Enoch and Qumran Origins. Grand Rapids, Michigan: Eerdmans, 2005. Pp. 102–110. Eskola, Timo. Messiah and the Throne. WUNT II/142. Tübingen: Mohr Siebeck, 2001. Firmage, Edwin. “Zoology (Animal Names in the Bible)”. In ed. D. N. Freedman, Anchor Bible Dictionary. Volume 6. Garden City: Doubleday, 1992. Pp. 1151–59. Fitzmyer, Joseph A. Essays on the Semitic Background of the New Testament. SBS, 5. Missoula: Scholars Press, 1979, repr. from 1965. Flint, Peter W. “That’s No Gospel, It’s Enoch! Identification of the Dead Sea Scrolls Challenged”. In Bible Review 19 (2003), pp. 37–40 and 52. Flint, Peter W. “The Greek Fragments of Enoch from Qumran Cave 7”. In ed. Gabriele Boccaccini, Enoch and Qumran Origins. Grand Rapids and Cambridge: Eerdmans and Cambridge University Press, 2005). Pp. 224–33. Francis, Fred O. “Humility and Angel Worship in Colossae”. In eds. Fred O. Francis and Wayne Meeks, Conflict at Colossae. Missoula, Montana: Scholars Press, 1973. Pp. 163–95. Fröhlich, Ida. “Time and Times and Half a Time”: Historical Consciousness in the Jewish Literature of the Persian and Hellenistic Eras. JSP Supplements, 19. Sheffield: Sheffield Academic Press, 1996. García Martínez, Florentino. Qumran and Apocalyptic: Studies on the Aramaic Texts from Qumran. STDJ, 9. Leiden: Brill, 1992. García Martínez, Florentino. “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 and Cologne, 1999. Pp. 86–108. Germain, L. R. F. “L’exposition des enfants nouveau-nés dans la Grèce ancienne. Aspects sociologiques”. In Recueils de la société Jean Bodin 35 (1975), pp. 211–46. Gilbert, Maurice. “God, Sin and Mercy: Sirach 15:11–18:14”. In ed. Renate EggerWenzel, Ben Sira’s God. Proceedings of the International Ben Sira Conference Durham-Ushaw College 2001. BZAW, 321. Berlin: Walter de Gruyter, 2002. Pp. 118–35. Goff, Matthew J. The Worldly and Heavenly Wisdom of 4QInstruction. STDJ, 50. Leiden: Brill, 2003. Golden, Mark. “Did the Ancients Care When Their Children Died?” In Greece & Rome second series 35 (1988), pp. 152–63.

Bibliography

39

Goodman, David. “Do Angels Eat?”. In JJS 37 (1986), pp. 160–75. Grabbe, Lester L. Etymology in Early Jewish Interpretation. The Hebrew Names in Philo. Brown Judaic Studies, 115. Atlanta: Scholars Press, 1988. Greenfield, Jonas and Michael E. Stone. “The Enochic Pentateuch and the Date of the Similitudes”. In HTR 70 (1977), pp. 51–65. Grelot, Pierre. “L’eschatologie de la Sagesse et les apocalypses juives”. In ed. Xavier Marpus, A la recontre de Dieu. Memorial Albert Gelin. BFC TL, 8. Paris: Le Puy, 1961. Pp. 165–78. Grelot, Pierre. L’espérance juive a l’heure de Jésus. Édition nouvelle revue et augmentée. Paris, Declée de Brouwer, 1978. Gundry-Volf, Judith. “The Least and the Greatest: Children in the New Testament”. In ed. M. J. Bunge, The Child in Christian Thought. Grand Rapids, Michigan: Eerdmans, 2001. Pp. 29–60. Hadot, J. Penchant mauvais et volonté libre dans la Sagesse de Ben Sira (L’Ecclésiastique). Brussels: Presses Universitaires, 1970. Pp. 9–31. Halévi, J. “Recherches sur la langue de la redaction primitive du livre d’Énoch”. In Journal asiatique Ser. 6 vol. 9 (1867), pp. 352–95. Halperin, David J. Faces of the Chariot. Early Jewish Responses to Ezekiel’s Vision. TSAJ, 16. Tübingen: Mohr Siebeck, 1988. Hannah, Darrell. “The Ascension of Isaiah and Docetic Christology”. In VigChr 53 (1999), pp. 165–96. Hanson, Paul D. “Rebellion in Heaven, Azazel, and Euhemeristic Heroes in 1 Enoch 6–11”. In JBL 96 (1977), pp. 195–233. Hay, David M. Glory at the Right Hand: Psalm 110 in Early Christianity. SBLMS 18. Nashville: Abingdon Press, 1973. Hayward, C. T. R. “Sirach and Wisdom’s Dwelling Place”. In ed. Stephen C. Barton, Where Shall Wisdom Be Found? Edinburgh: T. & T. Clark, 1998. Pp. 31–46. Hayward, C. T. R. “Philo, the Septuagint of Genesis 32:24–32 and the Name ‘Israel’”. In JJS 51 (2000), pp. 209–226. Hayward, C. T. R. Interpretations of the Name Israel in Ancient Judaism & some Early Christian Writings. From Victorious Athlete to Heavenly Champion. Oxford: Oxford University Press, 2005. Hengel, Martin. Judaism and Hellenism. Translated by John Bowden. London and Philadelphia: SCM Press and Fortress Press, 1974. Hengel, Martin. “‘Sit at My Right Hand!’ The Enthronement of Christ at the Right Hand of God and Psalm 110:1”. In Martin Hengel, Studies in Early Christology. Edinburgh: T. & T. Clark, 1995. Henze, Matthias. “Psalm 91 in Premodern Interpretation and at Qumran”. In ed. Matthias Henze, Biblical Interpretation at Qumran. Studies in the Dead Sea Scrolls and Related Literature. Grand Rapids, Michigan: Eerdmans, 2005. Pp. 168–94. Herms, Ronald. An Apocalypse for the Church and for the World. The Narrative Function of Universal Language in the Book of Revelation. BZNW, 163. Berlin and New York: Walter de Gruyter, 2006.

40

Introduction

Himmelfarb, Martha. Tours of Hell: An Apocalyptic Form in Jewish and Christian Literature. Philadelphia: Fortress Press, 1983. Hoffmann, Yair. “The Day of the Lord as a Concept and a Term in the Prophetic Literature”. In ZAW 93 (1981), pp. 37–50. Horsley, Richard. “Social Relations and Social Conflict in the Epistle of Enoch”. In eds. Randal A. Argall, Beverly A. Bow and Rodney A. Werline, For a Later Generation: The Transformation of Tradition in Israel, Early Judaism, and Early Christianity. Harrisburg, Pennsylvania: Trinity Press International, 2000. Pp. 110–15. Hugger, P. Jahwe meine Zuflucht: Gestalt und Theologie des 91. Psalms. Münsterschwarzach: Vier-Türme-Verlag, 1971. Huggins, Ronald V. “Noah and the Giants: A Response to John C. Reeves”. In JBL 114 (1995), pp. 103–110. Isaac, Ephraim. “New Light upon the Book of Enoch from Newly-Found Ethiopic Mss”. In JSTOR 103 (1983), pp. 399–411. Jarick, John. “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. Knibb, Michael A. “The Date of the Parables of Enoch: A Critical Review”. In NTS 25 (1979), pp. 344–57. Knibb, Michael A. “The Apocalypse of Weeks and the Epistle of Enoch”. In ed. Gabriele Boccaccini, Enoch and Qumran Origins. Grand Rapids, Michigan: Eerdmans, 2005. Pp. 213–219. Knibb, Michael A. “The Book of Enoch in the Light of the Qumran Wisdom Literature”. In ed. F. García Martínez, Wisdom and Apocalypticism in the Dead Sea Scrolls and in the Biblical Tradition. BETL, 168. Leuven: University Press and Peeters, 2003. Pp. 193–210. Koch, Klaus. “Die mysteriosen Zahlen der judäischen Könige und die apokalyptischen Jahrwochen”. In VT 28 (1978), pp. 443–441. Reprinted in eds. U. Glessmer and M. Krause, Vor der Wende der Zeiten. Beiträge zur apokalyptischen Literatur. 3 volumes. Neukirchen-Vluyn: Neukirchener Verlag, 1996. Vol. 3, pp. 135–42. (pp. from VT) Koch Klaus. “Sabbatstruktur der Geschichte. Die sogenannte Zehn-Wochen-Apokalypse (1Hen 93, 1–10; 91, 11–17) und das Ringen um die alttestamentlichen Chronologien im späten Israelitentum”. In ZAW 95 (1983), pp. 403–430. Kreitzer, L. J. Jesus and God in Paul’s Eschatology. JSNT Supplements, 19. Sheffield: Sheffield Academic Press, 1987. Pp. 32–37 and 81–83. Kuhn, H.-W. 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. Lange, Armin. Weisheit und Prädestination. Weisheitliche Urordnung und Prädestination in den Textfunden von Qumran. STDJ, 18. Leiden, New York and Cologne: Brill, 1995.

Bibliography

41

Lewis, Jack P. A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature. Leiden: Brill, 1978. Licht, Jacob. “Taxo, or the Apocalyptic Doctrine of Vengeance”. In JJS 12 (1961), pp. 95–103. Lichtenberger, Hermann. Studien zum Menschenbild in der Qumrangemeinde. SUNT, 15. Göttingen: Vandenhoeck & Ruprecht, 1980. Lindenberger, James M. The Aramaic Proverbs of Ahiqar. Baltimore: Johns Hopkins University Press, 1983. Longenecker, Bruce W. 2 Esdras. Guides to the Apocrypha and Pseudepigrapha. Sheffield: Sheffield Academic Press, 1995. Mearns, Christopher L. “Dating the Similitudes of Enoch”. In NTS 25 (1979), pp. 360–69. Meeks, Wayne. “Moses as God and King”. In ed. Jacob Neusner, Religions in Antiquity. Essays in Memory of E. R. Goodenough. SHR, 14. Leiden: Brill, 1968. Pp. 354–71. Michaelis, Wilhelm. “οδο«”. In eds. Gerhard Kittel and Gerhard Friedrich, Theological Dictionary of the New Testament. 10 volumes. Translated by Geoffrey W. Bromiley. Grand Rapids, Michigan: Eerdmans, 1977. Vol. 5, pp. 42–114. Milik, J. T. “Problèmes de la literature hénochique à la lumière des fragments araméens de Qumrân”. In HTR 64 (1971), pp. 333–78. Milik, J. T. Dédicaces faites par des dieux (Palmyre, Hatra, Tyr) et des thiases sémitiques à l’époque romaine. Institut française d’archéologie de Beyrouth: Bibliothèque archéologique et historique, 92. Paris: Paul Geuthner, 1972. Müller, U. B. Messias und Menschensohn in jüdischen Apokalypsen und in der Offenbarung Johannes. SNTU, 6. Gütersloh: Gütersloher Verlagshaus, 1972. Muro, Ernest A. “The Greek Fragments of Enoch from Qumran Cave 7 (7Q4, 7Q8, & 7Q12 = 7QEn gr = Enoch 103:3–4,7–8”. In RevQ 18 (1997), pp. 307–312. Murphy, Catherine. Wealth in the Dead Sea Scrolls and the Qumran Community. STDJ, 40. Leiden: Brill, 2002. Najman, Hindy. “Angels at Sinai: Exegesis, Theology and Interpretive Authority”. In DSD 7 (2000), pp. 313–33. Nebe, G.-Wilhelm. “Möglichkeit und Grenze einer Identifikation”. In RevQ 13 (1988), pp. 629–33. Newsom, Carol A. “The Development of 1 Enoch 6–19: Cosmology and Judgment”. In CBQ 42 (1980), pp. 310–29. Newsom, Carol A. The Self as Symbolic Space. Constructing Identity and Community at Qumran. STDJ, 52. Leiden: Brill, 2004. Nickelsburg, George W. E. “Enoch 97–104: A Study of the Greek and Ethiopic Texts”. In ed. Michael E. Stone, Armenian and Biblical Studies. Sion Supplements, 1. Jerusalem: St. James Press, 1976. Pp. 90–156. Nickelsburg, George W. E. “The Apocalyptic Message of 1 Enoch 92–105”. In CBQ 39 (1977), pp. 309–328. Nickelsburg, George W. E. “Apocalyptic and Myth in 1 Enoch 6–11”. In JBL 96 (1977), pp. 383–405.

42

Introduction

Nickelsburg, George W. E. “Riches, the Rich, and God’s Judgement in I Enoch 92–105 and the Gospel according to Luke”. NTS 25 (1978–1979), pp. 324–344. Reprinted in eds. Jacob Neusner and Alan J. Avery-Peck, George W. E. Nickelsburg in Perspective: An Ongoing Dialogue in Learning. Supplements to JSJ, 80. Leiden and Boston, 2003. Pp. 521–46. (pp. from George W. E. Nickelsburg in Perspective) Nickelsburg, George W. E. “Patriarchs Who Worry about Their Wives: A Haggadic Tendency in the Genesis Apocryphon”. In eds. Michael E. Stone and Esther Chazon, Biblical Perspectives. Early Use and Interpretation of the Bible in Light of the Dead Sea Scrolls. STDJ, 28. Leiden: Brill, 1998. Pp. 137–58. Reprinted in eds. Jacob Neusner and Alan J. Avery-Peck, George W.E. Nickelsburg in Perspective: An Ongoing Dialogue of Learning. Supplements to JSJ, 80. Leiden and Boston: Brill, 2003. Pp. 177–99 (pp. from George W. E. Nickelsburg in Perspective) Nickelsburg, George W. E. “The Nature and Function of Revelation in 1 Enoch, Jubilees, and Some Qumranic Documents”. In eds. Esther Chazon and Michael Stone, Pseudepigraphic Perspectives. The Apocrypha and Pseudepigrapha in Light of the Dead Sea Scrolls. STDJ, 31. Leiden, Boston and Cologne: 1999. Pp. 91–119. Nickelsburg, George W. E. “The Epistle of Enoch and the Qumran Literature”. In JJS 33 (1982), pp. 333–348. Reprinted in eds. Jacob Neusner and Alan J. AveryPeck, George W. E. Nickelsburg in Perspective: An Ongoing Dialogue of Learning. 2 volumes. Supplements to JSJ, 80. Leiden and Boston: Brill, 2003, pp. 105–122. (pp. from George W. E. Nickelsburg in Perspective) Nickelsburg, George W. E. “Response on the Commentary on 1 Enoch”. In eds. Jacob Neuser and Alan J. Avery-Peck, George W. E. Nickelsburg in Perspective: An Ongoing Dialogue of Learning. Volume 2. Supplements to JSJ, 80. Leiden and Boston: Brill, 2003. Pp. 409–423. Nickelsburg, George W. E. “Revisiting the Rich and the Poor in 1 Enoch 92–105 and the Gospel According to Luke”. In eds. Jacob Neuser and Alan J. AveryPeck, George W. E. Nickelsburg in Perspective: An Ongoing Dialogue of Learning. Volume 2. Supplements to JSJ, 80. Leiden and Boston: Brill, 2003. Pp. 547–71. Nickelsburg, George W. E. “The Greek Fragments of 1 Enoch from Qumran Cave 7: An Unproven Identification”. In RevQ 21 (2004), pp. 631–34. Nickelsburg, George W. E. Jewish Literature Between the Bible and the Mishnah. Second edition. Minneapolis: Fortress Press, 2005. Nickelsburg, George W. E. Resurrection, Immortality, and Eternal Life in Intertestamtal Judaism and Early Christianity. HTS, 56. Cambridge, Massachusetts: Harvard University Press, 2006, expanded edition. Niederwimmer, Kurt. The Didache. A Commentary. Hermeneia. Minneapolis: Fortress Press, 1998. Nilsson, Martin. “Die astrale Unsterblichkeit und die kosmische Mystike”. In Numen 1 (1954), pp. 106–119.

Bibliography

43

Nilsson, Martin. Geschichte der griechischen Religion. Handbuch der Altertumswissenschaft, 5.2.2. 2 Volumes. Munich: Beck, 1974. Nordheim, Eckhard von. Die Lehre der Alten. 2 volumes. ALGHJ, 13. Leiden: Brill, 1980, 1985. Ochshorn, Judith. “Sumer: Gender, Gender Roles, Gender Reversals”. In ed. Sabrina Petra Ramet, Gender Reversals and Gender Cultures. London: Routledge, 1996. Pp. 52–65. Oden, R. A. “Ba‘al Sˇamen and ’El”. In CBQ 39 (1977), pp. 457–73. Olson, Daniel C. “Recovering the Original Sequence of 1 Enoch 91–93”. In JSP 11 (1993), pp. 69–94. Paul, Shalom M. “Heavenly Tablets and the Book of Life”. In ed. D. Marcus, The Gaster Festschrift. The Journal of the Ancient Near Eastern Society of Columbia University, 5. New York: Columbia University Press, 1973. Pp. 343–53. Pfann, Stephen J. “298. 4QCryptA Words of the Maskil to All Sons of Dawn”. In eds. Torleif Elgvin et al., Qumran Cave 4 XV: Sapiential Texts, Part I. DJD, 20. Oxford: Clarendon Press, 1997. Pp. 1–30. Pomeroy, Sarah. “Infanticide in Hellenistic Greece”. In eds. A. Cameron and A. Kuhrt, Images of Women in Antiquity. London: Routledge, 1985. Pp. 207–222. Porter, Paul A. Metaphors and Monsters. A Literary-Critical Study of Daniel 7 and 8. CBOT, 20; Lund: Gleerup, 1983. Prigent, P. L’Apocalypse de Saint Jean. CNT. Lausanne: Delachaux & Niestlé, 1988. Puech, Émile. La Croyance des Esséniens en la Vie Future: Immortalité, Résurrection, Vie Éternelle? Histoire d’une Croyance dans le Judaïsme Ancien. 2 Volumes. Paris: Gabalda, 1993. Puech, Émile. “The Collection of Beatitudes in Hebrew and in Greek (4Q525 1–4 and Mt 5,3–12)”. In eds. F. Manns and E. Alliata, Early Christianity in Context. Jerusalem: Franciscan Printing Press, 1993. Pp. 353–68. Puech, Émile. “Notes sur les fragments grecs du manuscript 7Q4 1 = 1 Henoch 103 et 105”. In RevBib 103 (1996), pp. 592–600. Puech, Émile. “Sept fragments de la Lettre d’Hénoch (I Hén 100, 103 et 105) dans la grotte 7 de Qumrân (=7QHén gr)”. In RevQ 19 (1997–1998), pp. 313–23. Puech, Émile. “Les fragments 1 & 3 du Livre de Géants de la Grotte 6 (6Q8 1–3)”. In RevQ 74 (1999), pp. 227–38. Reeves, John. “Utnapishtim in the Book of Giants?”. In JBL 112 (1993), pp. 110–15. Reicke, B. “Official and Pietistic Elements of Jewish Apocalypticism”. In JBL 79 (1960), pp. 137–50. Reid, S. B. “The Structure of the Ten-Week Apocalypse and the Book of Dream Visions”. In JSJ 16 (1985), pp. 189–201. Reese, G. Die Geschichte Israels in der Auffassung des frühen Judentums. Eine Untersuchung der Tiervision und der Zehnwochenapokalypse des äthiopischen Henochbuches, der Geschichtsdarstellung der Assumptio Mosis und der des 4. Esrabuches. BBB, 123. Berlin: Philo Verlagsgesellschaft, 1999.

44

Introduction

Reiser, M. Die Gerichtspredigt Jesu. Eine Untersuchung zur eschatologischen Verkündigung Jesu und ihrem frühjüdischen Hintergrund. NTA, 23. Münster: Aschendorff, 1993. Roddy, Nicolae. “Ultimate Reflections, Infinite Refractions: Form and Function in the Elusive Genre of Testamentary Literature”. In Studia Hebraica 3 (2003), pp. 298–310. Rowley, H. H. The Relevance of Apocalyptic. A Study of Jewish and Christian Apocalypses from Daniel to Revelation. London: Lutterworth, 1963. Rubinkiewicz, Rubin. “Apocalypse of Abraham”. In ed. James H. Charlesworth, The Old Testament Pseudepigrapha. Volume 1. Garden City: Doubleday, 1983. Pp. 681–705. Rubinkiewicz, Rubin. L’Apocalypse d’Abraham (Towarzystwo Naukowe Katolickiego Uniwersytetu Lubelskiego, 129. Lublin: Société des Lettres et des Sciences de l’Université de Lublin, 1987. Rubinkiewicz, Rubin. “Reich Gottes im frühjüdischen Schrifttum als Hintergrund der ntl. Basileia-Verkündigung”. In Collectanea theologica 64 (1994), pp. 19–32. Russell, D. S. The Method and Message of Apocalyptic. Philadelphia: Westminster Press, 1964. Sacchi, P. “Ethiopic Enoch and the Problem of Mediation”. In idem, Jewish Apocalyptic and Its History. Trans. W. J. Short. JSP Supplements, 20. Sheffield: Sheffield Academic Press, 1996. Pp. 141–149. Sacchi, Paolo. “Qumran and the Dating of the Parables of Enoch”. In ed. James H. Charlesworth, The Bible and the Dead Sea Scrolls. The Princeton Symposium on the Dead Sea Scrolls. Volume Two: The Dead Sea Scrolls and the Qumran Community. Waco, Texas: Baylor University Press, 2006. Pp. 377–95. Savage, Helen. “Changing Sex? Transsexuality and Christian Theology”. Ph.D. Dissertation, Durham University, 2006. Schürer, Emil, Geza Vermes and Fergus Millar. The History of the Jewish People in the Age of Jesus Christ. Revised ed., 3 Volumes. Edinburgh: T. & T. Clark, 1973–1987. Starcky, Jean. “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. Starcky, Jean. “Le Maître de Justice et Jésus”. In Le Monde de la Bible 4 (1978), pp. 51–55. Stone, Michael Edward. “Lists of Revealed Things in the Apocalyptic Literature”. In eds. F. M. Cross, W. E. Lemke and P. D. Hanson. Magnalia Dei: The Mighty Acts of God. Garden City: Doubleday, 1976. Pp. 415–52. Stone, Michael Edward. Features of the Eschatology of IV Ezra. Harvard Semitic Studies, 35. Atlanta: Scholars Press, 1989. Stone, Michael Edward. Fourth Ezra. A Commentary on the Book of Fourth Ezra. Hermeneia. Minneapolis: Fortress Press, 1990.

Bibliography

45

Stuckenbruck, Loren T. “Revision of Aramaic-Greek and Greek-Aramaic Glossaries in The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 by J. T. Milik”. In JJS 41 (1990), pp. 13–48. Stuckenbruck, Loren T. Angel Veneration and Christology. A Study in Early Judaism and in the Christology of the Apocalypse of John. WUNT II/70. Tübingen: Mohr Siebeck, 1995. Stuckenbruck, Loren T. “‘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?” In ZNW 86 (1995), pp. 268–76. Stuckenbruck, Loren T. The Book of Giants from Qumran. TSAJ, 63. Tübingen: J. C. B. Mohr (Paul Siebeck), 1997. Stuckenbruck, Loren T. “The Throne-Theophany of the Book of Giants: Some New Light on the Background of Daniel 7”. In eds. Stanley E. Porter and Craig A. Evans, The Scrolls and the Scriptures. Qumran Fifty Years After. JSP Supplement Series, 26. Sheffield: Academic Press, 1997. Pp. 211–20. Stuckenbruck, Loren T. “The ‘Angels’ and ‘Giants’ of Genesis 6:1–4 in Second and Third Century BCE Jewish Interpretation: Reflections on the Posture of Early Apocalyptic Traditions”. In DSD 7 (2000), pp. 354–77. Stuckenbruck, Loren T. “4QInstruction and the Possible Influence of Early Enochic Traditions: An Evaluation”. In eds. Charlotte Hempel, Armin Lange and Hermann Lichtenberger, Wisdom Texts from Qumran and the Development of Sapiential Thought. BETL 159; Leuven: Leuven University Press and Peeters, 2002). Pp. 245–61. Stuckenbruck, Loren T. “4QInstruction and the Possible Influence of Early Enochic Traditions: An Evaluation”. In eds. C. Hempel, A. Lange, and H. Lichtenberger, Wisdom Texts from Qumran and the Development of Sapiential Thought. BETL, 159. Leuven: Leuven University Press and Peeters, 2002. Pp. 245–61. Stuckenbruck, Loren T. “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. Die Dämonologie der israelitisch-jüdischen und frühchristlichen Literatur im Kontext ihrer Umwelt. Tübingen: Mohr Siebeck, 2003. Pp. 318–38. Stuckenbruck, Loren T. “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. Stuckenbruck, Loren T. “The Origins of Evil in Jewish Apocalyptic Tradition: Interpretation of Genesis 6:1–4 in the Second and Third Centuries BCE”. In eds. Christopher Auffarth and Loren T. Stuckenbruck, The Fall of the Angels. TBN, 6. Leiden: Brill, 2004. Pp. 86–118. Stuckenbruck, Loren T. “The Formation and Re-Formation of Daniel in the Dead Sea Scrolls”. In ed. James H. Charlesworth, The Bible and the Dead Sea Scrolls. The Princeton Symposium on the Dead Sea Scrolls. Volume One: Scripture and the Scrolls. Waco: Baylor University Press, 2006. Pp. 101–130.

46

Introduction

Stuckenbruck, Loren T. “The Early Tradition Related to 1 Enoch from the Dead Sea Scrolls: An Overview and Assessment”. In eds. Gabriele Boccaccini and John J. Collins. JSJ Supplements, 121. Leiden and Boston: Brill, 2007. Pp. 41–63 Sullivan, Kevin P. 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. Taylor, Timothy. The Prehistory of Sex. London: Fourth Estate, 1996. Tcherikover, Victor. Hellenistic Civilisation and the Jews. Philadelphia/Jerusalem: Jewish Publication Society of America and Magnes Press, 1959. Tobin, Thomas H. “Logos”. In ed. David Noel Freedman, Anchor Bible Dictionary. Volume 4. Garden City: Doubleday, 1992. Pp. 348–56. Thorndike, Jeanie P. “The Apocalypse of Weeks and the Qumran Sect”. In RevQ 3 (1961–1962), pp. 163–84. Tigchelaar, Eibert J. C. “The Addressees of 4QInstruction”. In eds. Daniel K. Falk, Florentino García Martínez and Eileen Schuller, Sapiential, Liturgical and Poetical Texts from Qumran. Proceedings of the Third Meeting of the International Organization for Qumran Studies Oslo 1998. Published in Memory of Maurice Baillet. STDJ, 35. Leiden, Boston and Cologne: Brill, 2000. Pp. 62–75. Tigchelaar, Eibert J. C. “Evaluating the Discussions concerning the Original Order of Chapters 91–93 and Codicological Data Pertaining to 4Q212 and Chester Beatty XII Enoch”. In ed. Gabriele Boccaccini, Enoch and Qumran Origins. New Light on a Forgotten Connection. Grand Rapids, Michigan: Eerdmans, 2005. Pp. 220–23. Tiller, Patrick A. “The ‘Eternal Planting’ in the Dead Sea Scrolls”. In DSD 4 (1997), pp. 312–35. Torrey, C. C. “Notes on the Greek Text of Enoch”. In JAOS 62 (1942), pp. 52–60. Uhlig, S. “Bemerkungen zur Textkritik des äthiopischen Henoch und inbesondere der Epistel Henochs”. In Zeitschrift der Deutschen Morgenländischen Gesellschaft 139 (1989), pp. 21–42. Uhlig, Siebert. Introduction to Ethiopian Palaeography. Äthiopistische Forschungen, 28. Stuttgart: Franz Steiner Verlag, 1990. van Ruiten, J. T. A. G. M. “The Influence and Development of Is 65,17 in 1 En 91,16”. In ed. J. Vermeylen, The Book of Isaiah. Les oracles et leurs reflectures unite et complexité de l’ouvrage. BETL, 81. Leuven: Leuven University Press and Peeters Press, 1989. Pp. 149–174. Van de Sandt, Huub and David Flusser. The Didache: Its Jewish Sources and its Place in Early Judaism and Christianity. CRINT III/5. Assen and Minneapolis: Van Gorcum and Fortress Press, 2002. van der Horst, Pieter W. “Moses’ Throne Vision in Ezekiel the Dramatist”. In JJS 34 (1983), pp. 21–29. VanderKam, James C. “The Theophany of 1 Enoch 1:3b-7, 9”. In VT 23 (1973), pp. 129–50. VanderKam, James C. “Studies in the Apocalypse of Weeks (1 Enoch 93:1–10; 91:11–17)”. In CBQ 46 (1984), pp. 511–523.

Bibliography

47

VanderKam, James C. Textual and Historical Studies in the Book of Jubilees. Harvard Semitic Monographs, 41. Missoula, Montana: Scholars Press for Harvard Semitic Museum, 1977. VanderKam, James C. Enoch and the Growth of Apocalyptic Tradition. CBQ, 16. Washington, D.C.: Catholic University Press of America, 1984. VanderKam, James C. “The Textual Base for the Ethiopic Translation of 1 Enoch”. In ed. D. M. Golomb, Working with No Data: Studies in Semitic and Egyptian Presented to Thomas O. Lambdin. Winona Lake: Eisenbrauns, 1987. Pp. 247–62. VanderKam, James C. “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. Pp. 213–31. VanderKam, James C. Enoch. A Man for All Generations. Columbia, South Carolina: University of South Carolina Press, 1995. VanderKam, James C. “The Angel of the Presence in the Book of Jubilees”. In DSD 7 (2000), pp. 378–93. VanderKam, James C. “The Demons in the Book of Jubilees”. In eds. Armin Lange, Hermann Lichtenberger and K. F. Diethard Römheld, Die Dämonen – Demons. Die Dämonologie der israelitisch-jüdischen und frühchristlichen Literatur im Kontext ihrer Umwelt. Tübingen: Mohr Siebeck, 2003. Pp. 339–64. Vermes, Geza. An Introduction to the Complete Dead Sea Scrolls. London: SCM Press, 1999. Werman, Cana. “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. 171–81. Werman, Cana. “Epochs and End-Time: The 490-Year Scheme in Second Temple Literature”. In DSD 13 (2006), pp. 229–55. M. L. West. Early Greek Philosophy and the Orient. Oxford: Oxford University Press, 1971. Wickham, L. R. “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. Wiedemann, Thomas. “Adults and Children in the Roman Empire”. In eds. Joseph M. Hawes and N. Ray Hiner, Children in Historical and Comparative Perspective: An International Handbook and Research Guide. New York: Greenwood Press, 1991. Pp. 13–29. Wilson, Walter. Love Without Pretense. WUNT, II/46. Tübingen: Mohr Siebeck, 1991. Wold, Benjamin G. Women, Men & Angels: The Qumran Wisdom Document Musar leMevin & its Allusions to Genesis Creation Traditions. WUNT II/201. Tübingen: Mohr Siebeck, 2005. Wright, Archie T. The Origin of Evil Spirits: The Reception of Genesis 6:1–4 in Early Jewish Literature. WUNT II/198. Tübingen: Mohr Siebeck, 2005.

48

Introduction

Wright, Benjamin G. III. “The Discourse of Riches and Poverty in the Book of Sirach”. In Society of Biblical Literature Seminar Papers. Atlanta: Scholars Press, 1998. Pp. 559–78. Wright, Benjamin G. III and Claudia V. Camp. “Who Has Been Tested by Gold and Found Perfect? Ben Sira’s Discourse of Riches and Poverty”. In Henoch 23 (2001), pp. 153–74. Wright, Benjamin G. III. “Fear the Lord and Honor the Priest. Ben Sira as Defender of the Jerusalem Priesthood”. In ed. P. C. Beenties, The Book of Ben Sira in Modern Research. BZAW, 255. Berlin and New York: Walter de Gruyter, 1997. Pp. 189–222. Wright, N. T. The Resurrection of the Son of God. London and Minneapolis: SPCK and Fortress Press, 2003. Yarbro Collins, Adela. “Numerical Symbolism in Jewish and Early Christian Apocalyptic Literature”. In ed. Wolfgang Haase, Aufstieg und Niedergang der Römischen Welt, II.21,2. Berlin and New York: Walter de Gruyter, 1984. Pp. 1221–87. Yoshiko Reed, Annette. “The Textual Identity, Literary History, and Social Setting of 1 Enoch”. In Archiv für Religionsgeschichte 5 (2003), pp. 279–96. Yoshiko Reed, Annette. “Heavenly Ascent, Angelic Descent, and the Transmission of Knowledge in 1 Enoch 6–16”. In eds. Ra‘anan S. Boustan and Annette Yoshiko Reed, Heavenly Realms and Earthly Realities in Late Antique Religions. Cambridge: Cambridge University Press, 2004. Pp. 47–66. Zehnder, Markus Philipp. Wegmetaphorik im Alten Testament. Eine semantische Untersuchung und altorientalischen Weg-Lexeme mit besonderer Berücksichtigung ihrer metaphorischen Verwendung. BZAW, 268. Berlin: Walter de Gruyter, 1999. Zuntz, G. “Notes on the Greek Enoch”. In JBL 61 (1942), pp. 193–204. Zuntz, G. “Enoch on the Last Judgment”. In JTS 45 (1944), pp. 161–70. Zuntz, G. “The Greek Text of Enoch 102:1–3”. In JBL 63 (1944), pp. 53–54.

The Text Traditions

49

Chapter Two Part One The Apocalypse Of Weeks (1 Enoch 93:1–10; 91:11–17) Introduction

A. The Text Traditions The present commentary takes, in the first instance, the view that the Apocalypse of Weeks was originally an independent work composed by an author who was not the author of any other parts of 1 Enoch. It is not preserved as a free-standing piece in the Ethiopic tradition or among the fragmentary Aramaic materials from the Dead Sea,82 but was transmitted within its present literary context of 1 Enoch 91–105 at a very early stage, in all likelihood, already during the late 2nd century BCE. A.1. The Ethiopic. The Apocalypse is only fully preserved in the Ethiopic tradition and is found in almost all the extant manuscripts of 1 Enoch that include the Epistle.83 Since the content of 91:11–17 (an account of weeks through 10 and beyond) follows on from 93:3–10 (weeks 1 to 7), modern scholars have posited a dislocation of material during the course of transmission of 1 Enoch 91–105. Leaving aside the question of the original literary setting for the Apocalypse and focusing on the manuscript evidence itself, we may suppose that the displacement could have happened in one of two directions: (1) 93:3–10, originally located between 91:10 and 91:11, was displaced into a new setting, between 92:5 and 93:11, where it would have been furnished with an introductory title in 93:1–2; or (2) 91:11–17, originally located between 93:3–10 and 93:11–14, was dislocated into its present position between 91:10 and 18. The second possibility is supported by the publication of 4QEng (see below), which also confirms that early on the Apocalypse was embedded within the Epistle (ch.’s 92–105). 82 83

The extent of the Coptic evidence is uncertain (see section A.3 below). The only exception is BM 485a, which begins at 97:6b.

50

The Apocalypse Of Weeks (1 Enoch 93:1–10; 91:11–17)

A.2. The Aramaic. The oldest textual evidence survives in Aramaic, preserved in 4QEng (= 4Q212). Given its importance for reconstructing the earliest extant literary context for the Apocalypse, a detailed discussion of what can be known about the manuscript and its fragments is appropriate. 4QEng is copied in a transitional semi-cursive script that may be dated to the middle of the 1st century BCE. It consists of five surviving fragments (a through e) which Milik, who presumes that the text began with 1 Enoch 91, assigned to columns i through v.84 As the fragments of 4QEng only preserve portions from the Apocalypse and Epistle of Enoch, nothing survives that relates it to any of the other early Enochic traditions; there is therefore no obvious reason to suppose that 4QEng contained anything outside 1 Enoch chapters 91–105.85 The significance of 4QEng lies in the sort of text it preserves. As things stand in the Ethiopic tradition, the ten-week sequence in the Apocalypse is broken and out of order: without exception in the Ethiopic manuscripts, the description of weeks eight through ten occurs in the text (91:12–17)86 before the events associated with weeks one through seven are described (93:3–10). Thus, well before the Dead Sea discoveries from Cave 4 in 1952, scholars had no difficulty restoring an original order on the basis of the Ethiopic alone: whatever its original literary context, the text of 93:3–10 was originally followed immediately by 91:11/12–17. The restoration of this original order has implications for what one does with the remaining text in that context (i.e. 91:1–10, 18–19; 92:1–5; 93:1–2, and 93:11–14). If 91:11–17 is moved into chapter 93, the sequence of the earliest literary context within which the Apocalypse was transmitted would then become: 91:1–10, 18–19 (Exhortation); 92:1–5 (opening of Epistle); 93:1–10 and 91:11–17 (Apoc. of Weeks); and 93:11–14 (continuation of Epistle). Notably, precisely this sequence is reflected in the order Milik has proposed for the fragments of 4QEng. Milik acknowledges, however, that the placement

84 85

86

See Milik, The Books of Enoch, pp. 245–72 (Plates XXI–XXIV). Milik does refer to the scribe’s inconsistent adherence to the Vorlage’s more conservative orthography (The Books of Enoch, p. 246), but makes no attempt to speculate whether this has any implications for how much the text behind 4Q212 may (or may not) have contained. Of possible significance may be the seam that links col. i with col. ii; if the piece containing col. i was originally of comparable length, then it becomes possible to imagine that 4QEng contained material well beyond (i.e. before) ch. 91; see the discussion of Text Traditions (Aramaic) to the Epistle below. We focus on the most apparent features, though it is likely that the account of week seven has been split between 93:9–10, on the one hand, and 91:11, on the other (see Notes to these texts).

The Text Traditions

51

of fragment a, column ii of which preserves text from 91:10, 18–19 and 92:1–2, requires an Aramaic version for the text which, if it began at 91:1, would have had to contain a text for the opening verses of chapter 91 that is longer than what survives in the Ethiopic tradition.87 Taking this difficulty into account (including the identification of 91:10) and while attempting to explain the dislocation within the Apocalypse in the Ethiopic tradition, Olson has more recently questioned Milik’s reconstruction. In particular, Olson places the same fragment a of 4QEng in another position, that is, above column iii of fragment c.88 Thus, whereas Milik has the Apocalypse come between the material in 92:1–5 and 93:11–14, Olson assigns it to an earlier position, that is, between 1 Enoch 92:5 and 91:18. More specifically, Olson’s arrangement of the Aramaic fragments, which assigns all the fragments to three (instead of to Milik’s five) columns, is as follows: 91:1–10; 92:3–93:10; 91:11–92:2; and 93:11–14. According to this reconstruction, 91:1–10 is regarded as the beginning of the Epistle, so that the Apocalypse ensues (i.e. within sections 92:3–93:10 and 91:11–17), followed by 91:18–92:1 and by a section in which 92:2 introduces 93:11–14. Olson argues that there is only one explanation that could account for the loss of this order in the Ethiopic tradition: at a very early stage of the Ethiopic tradition, a scribe copied by mistake one leaf’s worth of text (91:11–92:2) between 93:10 and 92:3, thus disrupting the sequence. Whatever problems there are in positing such an accidental displacement within the transmission of the text,89 is there any physical evidence that could adjudicate Olson’s placement of fragment a within 4QEng? A microscopic analysis of fragments a and c reveals that the directions of their hair follicles on the skin are inconsistent with Olson’s placement of fragment a just above fragment c:90 whereas at the top of fragment c the follicles move diagonally from lower right towards the upper left, the follicles at the lower part of fragment a move from the lower right to the upper left, precisely where one would expect the follicles to be more vertical than on fragment c.91 Olson’s 87 88

89 90

91

Milik, The Books of Enoch, pp. 247–48. Olson, “Recovering the Original Sequence of 1 Enoch 91–93”, JSP 11 (1993), pp. 69–94. See the evaluation of Olson’s reconstruction by Nickelsburg, 1 Enoch 1, pp. 414–15. For Olson’s arrangement of these fragments see “Recovering the Original Sequence of 1 Enoch 91–93”, p. 94 (Figure 2; bibl. in n. 88). Thanks are due to Stephen Pfann for introducing me to the analysis of hair follicles and for assistance in analysing these fragments. For a description of the method, see Stephen J. Pfann, “298. 4QCryptA Words of the Maskil to All Sons of Dawn”, in ed. Torleif Elgvin et al., Qumran Cave 4 XV: Sapiential Texts, Part I (DJD 20; Oxford: Clarendon Press, 1997), pp. 1–30.

52


suggestion is, therefore, unlikely. Milik’s reconstruction, on the other hand, while not thereby confirmed (in particular, the location of fragment a), is more plausible. If Milik’s reconstruction is correct, then we are left with a text that is still not without problems in terms of structure. While an unbroken continuity of both the Apocalypse of Weeks and the foregoing Exhortation is left intact, the opening of the Epistle (92:1–5) is in the Aramaic separated from what follows, namely 93:11–14 or 94:1–105:2. In this case, the opening section 92:1–5 may, on the one hand, be thought to be resumptive of the Exhortation (cf. the parallels between 92:3 and 91:10, 18–19) or to offer material that anticipates an inclusio near the end of the document at 104:13 (“ways of uprightness”); on the other hand, the Apocalypse of Weeks may be thought to supply in graded detail what 92:4–5 supplies in more general terms of future reward for the righteous and destruction of sin. Regarding the extent of manuscript 4QEng, we may offer a final consideration. The manuscript fragments themselves do not show any obvious signs of having been rolled. This suggests that the preserved portions are some distance from the end or beginning of the manuscript. If the extant text is distant from the end, then there would have been sufficient space on the manuscript to include the full length of the Epistle to follow. If, however, the extant text is distant from the beginning of the manuscript, the manuscript would have had sufficient room for a work of some size to have preceded the Exhortation. Literary-critical and tradition-historical considerations suggest that such a work, if there at all, would most likely have been the Book of Watchers (see Notes to 93:1a, c). A.3. The Coptic. A parchment leaf from a 6th –7th century manuscript, in which no other document except the Apocalypse is preserved, was discovered in 1937 in the northern cemetery of Antinoë, Middle Egypt. The text was eventually published in 1960 by Sergio Donadoni,92 whose study could only make comparisons with the Ethiopic. Milik draws attention to this fragment and presents a Latin translation given to him with comments by Gerard Garitte.93 The text, inscribed of the lower page of two columns on both sides of the fragment, only preserves the following parts of the Apocalypse: (a) Recto, 93:3b–4a, 5ab and (b) Verso, 93:6c–7a, 8cd. Milik

92

93

Donadoni, “Un frammento della versione copta del ‘Libro di Enoch,’” Acta Orientalia 25 (1960), pp. 197–202. Milik, The Books of Enoch, pp. 80–81.

Division of Time

53

and Nickelsburg,94 appealing to the text at 93:3b, agree that the fragment, the text of which goes back to a Greek predecessor, may preserve a text that is closer to the Aramaic than the Ethiopic tradition. The codicological context of the fragment remains unclear: while Milik supposes, with Donadoni, that the codex originally included the Epistle,95 Nickelsburg rightly cautions that one cannot know whether the fragment contained only the Apocalypse or a longer piece from 1 Enoch such as the Epistle.96

B. Division of Time The organisation of time occupies a central place in the Apocalypse. Its sketch of history extends from a primordial era co-ordinated with the birth of Enoch into an unending future. Within 1 Enoch the nearest counterpart for the work is the Animal Apocalypse (ch.’s 85–90) which covers – in much more detail – the same time span (though without mention of the limitless eschaton). As is set forth below, the Apocalypse of Weeks may be regarded as the earlier of the two documents. Immediately apparent to readers is the writer’s special interest for the numbers ten and seven which structure the account. The history itself is divided into ten periods, each of which is labelled a “week”. This quantifiable time is contrasted at the end by a further period – not identified as an eleventh era – which consists of “weeks without number” (91:17). The ten-fold scheme is not without parallels. Though none of them offer any immediate explanation for the writer’s scheme,97 they at least establish that the writer

94 95 96 97

Nickelsburg, 1 Enoch 1, p. 15. Donadoni, “Un frammento”, p. 202 and Milik, The Books of Enoch, p. 81. Nickelsburg, 1 Enoch 1, p. 15. Collins (The Apocalyptic Imagination, p. 50), essentially followed by Nickelsburg (1 Enoch 1, pp. 439–40), appeals to Sib. Or. 1–2 (1.65–124, 283–323; 2.6–38) and 4 (49–101); 11QMelchizedek; and 4Q180–181. It is hard to determine anything more than a loose connection between the sources, though it is interesting that in these writings the notion of ten eras combines with other schemes. For example, according to the division of time in Sib. Or. 4, six generations are assigned to Assyrian rule (49–53), two to that of the Medes (54–64), one to the Persians (65–87) and one to the Macedonians (88–101). Unlike the Apoc. of Weeks, this integration of a four-kingdom scheme into ten eras does not include the future. The reference in 4Q180 1.2 (“un]til he begat Isaac; ten h[…”; par. 4Q181 2.1 has only “he begat ]Isaac”) is uncertain and may refer only to a period between Noah and Abraham. However, 4Q181 2.3 does mention “seventy weeks”, yielding a possible combination of the numbers ten and seventy (see below). 11QMelchizedek ii 7–8 provides a more promising par-

54


of Apocalypse of Weeks was adapting a more widespread ten-fold periodisation for his own purposes. It is interesting that the writer chose not to conclude the account of eschatological events at the end of week seven, but rather added an additional three periods (plus the unlimited time) to round out the scheme in week ten. In the Apocalypse the significance of the number of seven (or its multiple) is apparent in three ways. First, the writer’s scheme of ten weeks presupposes a more detailed scheme in which they are further subdivided into seven parts each (i.e. 10 weeks X 7 parts each = 70). This is implied in the co-ordination of events with the “seventh (part)” in the weeks one (93:3, the birth of Enoch) and ten (91:15, the eternal judgement against the watchers of heaven). The immediate influence behind a seventy-fold periodisation of history is not clear.98 Collins has proposed that the writer of the Apocalypse may have been elaborating “the seventy generations” during which, according to 1 Enoch 10:12, the fallen angels are to be bound.99 The correlation between the Apocalypse and the Book of Watchers, however, is not precise. Whereas the period of the angels’ incarceration extends from the time of the Great Flood until the time of eschatological punishment, the Apocalypse is more comprehensively concerned with the ante-diluvian period, on the one side (cf. 93:3), and with a period following the great judgement, on the other (cf. 91:15–16, 17). Several biblical texts show an interest in the number seventy,100 most notably Jeremiah’s reference to

98

99 100

allel: after mentioning a ninth jubilee, the text refers to a “da]y [of ato]nement” that will occur at “the e[nd of] the tenth [ju]bilee”. Of possible interest here is the combination of the overarching number of ten which, as a jubilee, is further subdivided into a multiple of seven (forty-nine). However, if the tenth jubilee in this work coincides with the eschaton, then its scheme does not stretch as far as that of the Apoc. of Weeks. Further afield, Collins (“Sibylline Oracles”, OTP 1.332, 345) notes that the tenfold division is preserved throughout the Bahman Yasˇt (Zand-I Vohuman Yasn); Virgil, Eclogue 4.4 (“the last age” is specified as the tenth in the commentary by Servius around 400 C.E.); in the opening passages of the Tg. Esth. I and Tg. Esth. II; in Pirqe R. El. 11; and in Sib. Or. 7.97 and 8.199. For accessible overviews of other attempts in the ancient world to periodize history into fixed times (Persian systems; Dan. 2 and 7; Hesiod’s Theogony and Works and Days; Berossus), see especially Hengel, Judaism and Hellenism, pp. 181–96 and VanderKam, Enoch and the Growth of Apocalyptic Tradition, pp. 154–56. Collins, The Apocalyptic Imagination, p. 65. See esp. the discussions by Yarbro Collins, “Numerical Symbolism in Apocalyptic Literature”, pp. 1222–87; VanderKam, Enoch and the Growth of Apocalyptic Tradition, pp. 156–57; Adler, “The Apocalyptic Survery of History”, pp. 202–217; and, more generally, Collins, Apocalypticism in the Dead Sea Scrolls, pp. 52–56.

Division of Time

55

“seventy years” as the duration for the Babylonian exile in 25:11–12 and 29:10. These words are interpreted in 2 Chronicles 36:21 as “seventy years of rest” in the land during the time of its desolation. Similarly, Zechariah 1:12–17 assigns a length of seventy years to the duration of the Temple’s ruined state (and therefore of sorrow; cf. 7:5), though the text adds the detail that after this period the Temple will be rebuilt (1:16). More contemporary traditions may provide closer analogies. Significantly, in Daniel 9 the seventy years of Jeremiah are explicitly reinterpreted as seventy “weeks of years”, that is, a period of 490 years that extend from the time of the exile in 586 BCE until the writer’s present (the end of the sixty-second week, i.e. 434 years) and beyond (8 × 7 = 56 years). Analogous to Daniel, the writer of the Apocalypse applies a scheme which includes both (mostly) past events and projects onto the future. Moreover, in the Animal Apocalypse of the Enoch tradition, the number seventy is applied to the shepherds appointed to rule from a time of deteriorating conditions at the beginning of the exile (Jehoiakim) until the eschaton (1 En. 89:59–64). It is not clear, however, whether the text implies a division into seventy units of time, as the periodisation more readily falls under a fourfold scheme of successive phases.101 Furthermore, it is possible that “seventy weeks” (4Q181 2.3) – that is, 490 years – are mentioned in the “pesher on the periods” (4Q180 1.1) which “is engraved on [heavenly] tablets” (4Q180 1.3; cf. 1 En. 93:2g), provided that the manuscripts 4Q180 and 4Q181 derive from the same work.102 If the smaller units consist of ten generations (see n. 97 above), then ten sub-periods of forty-nine years each is integrated into the scheme seventy weeks. While analogous to the Apocalypse of Weeks, this scheme assigns the ten-fold division to the periods of shorter duration. Two further documents that contain or presuppose a scheme of 490 years may be similar to 4Q180–181: (1) a so-called Apocryphon of Jeremiah (4Q383–384, 385a–b, 387b, 389a) which in 4Q387b 2 ii 3–4 (par. 4Q385a 4.1) refers to “ten jubilees of years” (10 × 49 = 490 years), a period marked by walking “in madness, blindness and confusion”, and (2) a work preserved in 4Q390 which, labelled by Dimant as a Pseudo Moses,103 subdi-

101

102

103

See Hengel, Judaism and Hellenism, pp. 187–88; Tiller, Commentary on the Animal Apocalypse, pp. 324–57: (1) exile; (2) Persian rule; (3) Ptolemaic rule; and (4) Seleucid rule. For the argument that these manuscripts overlap, see Milik, The Books of Enoch, pp. 248–52, while this identification is questioned by Dimant, “The ‘Pesher on the Periods’ (4Q180) and (4Q181)”, IOS 9 (1979), pp. 77–102. See Dimant, “New Light from Qumran on the Jewish Pseudepigrapha – 4Q390”, in eds. J. Trebolle Barrera and L. Vegas Montaner, The Madrid Qumran Congress: Pro-

56


vides what appears to be 490 years into four periods (as Anim. Apoc.).104 Finally, it has been argued that the Damascus Document, similar to Daniel, draws on a 490-year scheme (= seventy weeks of years) that extends from the time of the exile until the writer’s present. The allusion is, however, only implied and relies on the sum of eras expressly mentioned in the text (390 + 20 + 40 years) plus an estimate of the duration of the activities of the Teacher of Righteousness (40 years).105 If there is any correspondence between the more detailed texts just reviewed and the Apocalypse of Weeks, the author of the latter may presuppose a 490-year scheme within the seventh week (93:9–10) which begins after the exile (93:8) and extends into and just beyond the writer’s present. The fact that the author of the Apocalypse passes over most of the minute breakdown of the underlying seventy periods casts the spotlight on the significance of the events he has selected for his account (see the section C below). Second, the seventh week is pivotal for the writer. Though the name of Enoch is used to “predict” the entire history, the writer – from his own vantage point – attributes past events to the first seven weeks of the scheme, while describing the imminent future under weeks seven through ten. In other words, week seven represents for him the crucial transition from the recent past and present, marked by a “wicked generation” and the appear-

104

105

ceedings of the International Congress on the Dead Sea Scrolls (STDJ, 2; Leiden: Brill, 1992), pp. 405–447; “The Seventy Weeks Chronology (Dan 9,24–27) in the Light of the New Qumranic Texts”, in ed. A. S. van der Woude, The Book of Daniel in the Light of New Findings (BETL, 106; Leuven: Leuven University Press and Peeters Press, 1993), esp. pp. 65–71, and her edition in DJD 30, pp. 237–54. These subperiods in 4Q390 derive from references to (1) seventy years of waywardness during the exile by the Aaronic priesthood (1.2–3); (2) a period lasting until the seventh jubilee (i.e. 343 years) after the destruction of the First Temple (1.7–8); (3) seven years during which the priesthood forgot “the law” (qvx ), “the festival” (divm ), “the sabbath” (tb> ) and “the covenant” (tyrb ) and when, because of this, the Jews were handed over to persecution (i.e. by Antiochus; 1.8 and 2.4); and (4) seventy years of rule by the Hasmoneans associated with “the angels of Mastemot” (2 i 6–7). For the observation of the 490-year scheme in 4Q390, see esp. Hanan Eshel, “4Q390, the 490-Year Prophecy, and the Calendrical History of the Second Temple Period”, in ed. Gabriele Boccaccini, Enoch and Qumran Origins (Grand Rapids: Eerdmans, 2005), pp. 102–110 and Cana Werman, “Epochs and End-Time: The 490-Year Scheme in Second Temple Literature”, DJD 13 (2006), pp. 229–55. Cf. Vermes, An Introduction to the Complete Dead Sea Scrolls (London: SCM Press, 1999), pp. 136–38; Collins, Apocalyticism in the Dead Sea Scrolls, pp. 55–56; and Loren T. Stuckenbruck, “The Formation and Re-Formation of Daniel in the Dead Sea Scrolls”, in ed. James H. Charlesworth, The Bible and the Dead Sea Scrolls. Volume One: Scripture and the Scrolls (Waco: Baylor University Press, 2006), pp. 124–25.

57

Outline and Content

ance of “the chosen righteous” (93:9), to an imminent destruction of sinners by the sword (91:11). The seventh week receives the lengthiest treatment in the work, and it is here that its Sitz im Leben is to be found.106 Third, in the seventh and tenth weeks, the text describes “sevenfold” conditions associated with salvific activity. In week seven this characterises the revelatory instruction received by the specially elect community. The septant multiple, which connotes the complete sufficiency of revelation for the righteous community’s salvation, co-ordinates well with the reversal from wickedness in the seventh week and the introduction of punishment to be inflicted on the wicked. In week ten “sevenfold” describes the degree to which heavenly bodies will shine when the final judgement has been executed.

C. Outline and Content As noted in the previous section, the sketchiness of the review of history in the Apocalypse highlights the degree to which it is the product of the writer’s reductionistic choices. The Apocalypse thus lends itself easily to the identification and analysis of patterns around which the key ideas of the work are organised. The selection of events and the character of each week is illustrated by the following synopsis: Week

People and Events

Character

Past to Present One

birth of Enoch

Justice and righteousness

Rise of evil; sprouting of evil The first end (the Great Flood) Man (Noah) is rescued Growth of iniquity Law given for sinners

Evil

Two

Deliverance

Three

A man (Abraham) chosen as plant of righteous- Election and ness righteousness

Four

Visions of holy and righteous ones Giving of a law for every generation (Mosaic Torah) Enclosure (tabernacle) made for them

Five

House of glory and royalty (Temple) built unto (Righteousness) eternity

106

Dexinger, Zehnwochenapokalypse, p. 133.

(Righteousness)

58


Week

People and Events

Character

Six

The blind fall away from wisdom A man (Elijah) ascends House of the kingdom (Temple) burned Whole family of the chosen root scattered (exile)

(Evil) Deliverance

Seven

Rise of wicked generation Evil Election of the chosen from the eternal plant of Righteousness and righteousness election Sevenfold instruction revealed

Future Uprooting of oppression Destruction of sinners

Judgement

Eight

Judgement on oppressors and sinners by the Righteousness and righteous judgement Righteous obtain possessions Temple of the Great King built in glory for ever

Nine

Disclosure of the righteous judgement to the whole world The works of the wicked written down for destruction All people look to the way of uprightness

Ten

Eternal judgement Righteousness and Judgement against the watchers and among the judgement angels Disappearance of the first heaven Appearance of a new heaven Every power of heaven shines sevenfold for ever

Weeks without Goodness and righteousness number Sin no longer exists

Righteousness and judgement

Righteousness

Within the scheme, several patterns may be noticed, among which the following stand out:107 (a) The history begins and ends with righteousness (Endzeit is resumptive of Urzeit). Thus the final state of things in week ten (and the

107

Cf. esp. Dexinger, Zehnwochenapokalypse, pp. 117–41; VanderKam, “Studies in the Apocalypse of Weeks”; Stephen B. Reid, “The Structure of the Ten-Week Apocalypse and the Book of Dream Visions”, JSJ 16 (1985), pp. 190–95; Günther Reese, Die Geschichte Israels in der Auffassung des frühen Judentums. Eine Untersuchung der Tiervision und der Zehnwochenapokalypse des äthiopischen Henochbuches, der Geschichtsdarstellung der Assumptio Mosis und der des 4Esrabuches (BBB, 123; Berlin: Philo Verlagsgesellschaft, 1999), pp. 54–69; and Nickelsburg, 1 Enoch 1, pp. 438–39.

Outline and Content

59

weeks without number) marks a return, though within a new cosmic order, to the state of things from the time of creation to Enoch’s birth. (b) The rise of evil in week two has its counterpart in the rise of the wicked generation at the start of week seven. The writer thus regards the wicked of his time as following the pattern of the rise of wickedness before the flood (cf. the Exhortation 91:5–6; Birth of Noah 106:19–107:1). (c) The narrative contains several reversals. Within week seven the oppressed community of the righteous become those who punish their oppressors (93:9 and 91:11). The First Temple (week five), which was burned (week six), is restored or rebuilt (week eight). Here, the writer bypasses the existence of the Second Temple of his day. (d) The relation between the election recounted in week three (Abraham, the plant of righteousness) and the election mentioned in week seven (the chosen from the eternal plant of righteousness) involves a reduction. The “wicked generation” at the start of week seven denotes apostatising members of Israel, while the chosen elect ones of that week are the true heirs of Abrahamic election. Finally, (e) three weeks juxtapose evil and righteousness: the weeks which are marked out by a surge of evil (two, six, seven) are also described as eras of salvific activity for a minority: week two – Noah (cf. Bk. of Watchers 10:1–3), week six – Elijah, and week seven – the chosen from the eternal plant of righteousness. Building on the foregoing pattern of the previous weeks, the writer thus assures the righteous community of the imminence of their salvation, despite the predominance of evil during their time. The future is envisaged as the establishment of divine rule on earth (weeks eight and nine, 91:12–14), followed by the establishment of a “new heaven” after an eternal judgement (91:15–16). The writer, then, looks forward to a transparent reversal of fortunes for the righteous on earth – and this, without any agency of a messianic figure.108 This expectation may

108

As generally recognised e.g. by U. B. Müller, Messias und Menschensohn in jüdischen Apokalypsen und in der Offenbarung Johannes (SNTU, 6. Gütersloh: Gütersloher Verlagshaus, 1972), pp. 62–65; Pierre Grelot, L’Espérance juive à l’heure de Jésus (Paris: Desclée de Brouwer, 1978), pp. 50–51; L. Joseph Kreitzer, Jesus and God in Paul’s Eschatology (JSNT Supplement Series, 19; Sheffield: Sheffield Academic Press, 1987), pp. 34–37, 86–87; Paolo Sacchi, “Ethiopic Enoch and the Problem of Mediation”, in idem, Jewish Apocalyptic and Its History (JSP Supplements, 20; Sheffield: Sheffield Academic Press, 1996), pp. 141–49; Marius Reiser, Die Gerichtspredigt Jesu. Eine Untersuchung zur eschatologischen Verkündigung Jesu und ihrem frühjüdischen Hintergrund (NTA, 23. Münster: Aschendorff, 1990), p. 47; Rubin Rubinkiewicz, “Reich Gottes im frühjüdischen Schrifttum als Hintergrund der ntl. BasileiaVerkündigung”, Collectanea theologica 64 (1994), p. 21; Reese, Die Geschichte Israels in der Auffassung des frühen Judentums, pp. 54–69.

60


also be reflected in the Epistle 105:1–2, but seems to conflict with the consistent emphasis on eschatological reversal following the great judgement in the main body of the Epistle.109

D. Date Recently, only Milik has advanced the argument that the Apocalypse of Weeks was composed at the end of the 2nd or beginning of the 1st century BCE,110 while most scholars have dated the work to just before or during the Maccabean revolt (see below). Milik’s view seems to adopt Charles’ dating for the Epistle to the early 1st century (i.e. 95–79 or 70–64 BCE)111 as a point of departure, and regards this as consistent with (a) the mid-1st century date of the manuscript 4QEng and (b) with the lack of evidence that the Apocalypse existed independently from the Epistle. This view is problematic for two related reasons which assume that the real future of the author was anticipated after the last recognisable historical events in the seventh week. First, the latest possible historical allusion in the seventh week is concerned with events surrounding the Maccabean revolt (cf. 91:11). Second, and more significantly, in the Apocalypse there is no decipherable allusion to any occurrence following this period. It has been much more common to date the work to sometime during the first third of the 2nd century BCE.112 Considerations that lead in this direction consist of the following: the terminus ante quem of the mid-1st century BCE, set by the date of 4QEng; the terminus post quem set by the date of the Book of Watchers (no later than the 3rd century BCE) to which the Apoca109

110

111 112

On this distinction, see esp. Kreitzer, Jesus and God in Paul’s Eschatology, p. 35 (bibl. in n. 108). Milik, The Books of Enoch, pp. 255–56. Jeanie P. Thorndike’s attempt to relate the history outlined in the Apocalypse to the Qumran community (“The Apocalypse of Weeks and the Qumran Sect”, RevQ 3 [1961–1962], pp. 163–84) implies a similar date, but is predicated on so many questionable assumptions that it does not hold up to scrutiny. Charles, The Book of Enoch, pp. liii and 222. E.g. Beer, “Das Buch Henoch”, p. 230; Martin, Le Livre d’Hénoch, pp. xciv-xcv; Charles, The Book of Enoch, p. liii (“before the Maccabean revolt”) and “Book of Enoch”, pp. 170–71; Hengel, Judaism and Hellenism, pp. 168 and 176 (and n. 459); Dexinger, Zehnwochenapokalypse, pp. 137–40 (and bibl.); VanderKam, Enoch and the Growth of Apocalyptic Tradition, pp. 142–49 and “Studies in the Apocalypse of Weeks”, pp. 521–22; García Martínez, Qumran and Apocalyptic, esp. pp. 90–91; Black, The Book of Enoch, p. 288; Nickelsburg, 1 Enoch 1, pp. 440–41; Knibb, “The Apocalypse of Weeks and the Epistle of Enoch”, p. 217.

Date

61

lypse alludes; and a likely allusion to the Apocalypse in Jubilees 4:18 according to which Enoch, with respect to “the generations of the earth” recounted “their weeks according to their jubilees”.113 In relation to this earlier period, different views have been expressed, depending on how the references to the vengeance of the righteous against the wicked are construed in 91:11–12 (esp. 91:12, since the Aram. text of 4QEng to 91:11 does not refer to a “sword”). On the one hand, Dexinger has argued that 91:12, which falls in the eighth week, furnishes reason to date the Apocalypse “zu Beginn der makkabäischen Kämpfe … etwa im Jahre 166 v. Chr.” Such precision is based on situating the composition after the revolt had gotten underway (i.e. in 167 CE) and before the reconstitution of the Temple cult by Judas Maccabeus (i.e. on 25th of the month Chislev 164 CE).114 It is not clear, however, whether the reference in 91:12 to “the sword” is a historical allusion. If the seventh week symbolises the conclusion to the writer’s history (past and present), then one may expect the eighth week to be concerned with the future. Furthermore, the language of destruction by “the sword” is traditional and can be argued to have its background in the Hebrew Bible (cf. Note to 91:12b). On the other hand, others – for example, Hengel, VanderKam, García Martínez, Black, Nickelsburg and Knibb (bibl. in n. 112) – have rightly noted the absence in the text of any mention of the persecution by Antiochus. Even if one takes the

113

114

Concerning the date of Jubilees to the 160’s to the mid-2nd cent. BCE, see section C (Date and Social Setting) in the Introduction to the Epistle below. Dexinger, Zehnwochenapokalypse, pp. 137–40 (esp. pp. 139–40, including a thorough overview of proposals). See also Black, The Book of Enoch, p. 288 and Kreitzer, Jesus and God in Paul’s Eschatology, p. 35 (bibl. in n. 108). The calculations by Koch, based on his compression of events in each of the first seven weeks to durations of 490 years, leads him to posit a date of 164 C.E.; cf. Koch, “Die mysteriosen Zahlen der judäischen Könige und die apokalyptischen Jahrwochen”, VT 28 (1978), pp. 433–441 and esp. “Sabbatstruktur der Geschichte: Die sogenannte Zehn-Wochen-Apokalypse (1Hen 93, 1–10; 91, 11–17)”, ZAW 95 (1983), pp. 403–430. For all its intricacy, Koch’s division of time is too schematic to apply to each of the periods. For overviews regarding other proposals to determine the length of each of the weeks, see Charles, The Book of Enoch, p. 228 (Hoffmann, Wieseler: 700 years each); D. S. Russell, The Method and Message of Apocalyptic (Philadelphia: Westminster Press, 1964), p. 227; Dexinger, Zehnwochenapokalypse, pp. 118–20 (Milik, Hoffmann); VanderKam, Enoch and the Growth of Apocalyptic Tradition, p. 157; and Elliott, The Survivors of Israel: A Reconsideration of the Theology of Pre-Christian Judaism (Grand Rapids: Eerdmans, 2000), p. 529, who argue instead for periods of varying lengths. The writer’s selection of important events, more than strictly mathematical reckoning, seem to have determined the shape of his scheme.

62


selectiveness of the Apocalypse into account, why would an event of such importance (not least to the writer’s community) have been overlooked? The apostate “wicked generation” mentioned in 93:9a seems rather to refer to more generally to those Jews whose “many deeds” the writer regarded as reprehensible. The most natural setting for such an incursion may be associated with the Hellenising reforms in Jerusalem that followed the beginning of Antioch IV Epiphanes’ reign (i.e. ca. 175–170 BCE). The Apocalypse of Weeks, therefore, may be confidently dated to before the composition of the Animal Apocalypse which alludes both to the Seleucid persecution and to the Maccabean revolt.115

E. Authorship and Relation to the Epistle and Exhortation The question of who wrote the Apocalypse of Weeks has been discussed in the context of the document’s relationship to the Epistle. While a number of scholars have argued that both works may have been composed by one and the same author, there is reason to think otherwise. Of course, the difference in genre between the vaticinium ex eventu prophecy of the Apocalypse, the testamentary frame of the Epistle and the alternating invectives and exhortations in the body of the Epistle do not in themselves lead to a conjecture of common authorship. However, while the Apocalypse looks like a self-contained unit,116 VanderKam, for example, has reasoned “that is not to say that it once existed independently”, and goes on to support this argument on the basis of traits which the Apocalypse and Epistle (and Exhortation) hold in common.117 Because of the weight accorded to these similarities, VanderKam’s list, expanded by further traits (points d, e, f, and g), is given below: (a) Contrast between the righteous and sinners Sinners – Apocalypse 93:4, 9; 91:11–12, 14 Epistle 94:5, 11; 95:2–3, 7; 96:1–2, 4; 97:1–4, 7; 98:4, 6, 10; 99:2–3, 6; 100:3–4, 7, 9; 101:7, 9; 102:3, 5–6, 9; 103:5, 11; 104:5–7, 10 115

116 117

See the discussion in Tiller, A Commentary on the Animal Apocalypse, pp. 61–82: the Anim. Apoc. is “no earlier than 165 BCE”, given allusions to Judas Maccabeus’ victories over Apollonius and Seron (166 BCE) in 90:12 and before the battle of Beth-zur (164 BCE), while the addition of 90:13–15 does not yet mention Judas’ death and therefore may be dated to before 160 BCE. See esp. the discussion by Dexinger, Zehnwochenapokalypse, pp. 102–109 (esp. p. 106). VanderKam, Enoch and the Growth of Apocalyptic Tradition, p. 145.

Authorship and Relation to the Epistle and Exhortation

63

Righteous ones – Apocalypse 93:10 (cf. 93:6); 91:17; 93:2 (“sons of righteousness”) Exhortation 91:2 (but cf. Translation and Note to 91:2a) and 91:10 (cf. 92:3) Epistle 92:3 (cf. 91:10), 4; 94:3, 11; 95:3, 7; 96:1, 4, 8; 97:1, 3, 5; 98:12–14; 99:3, 16; 100:5, 7, 11; 102:4, 6, 10; 103:2, 9; 104:1, 6, 12–13 (b) Contrast between righteousness/uprightness and wickedness/iniquity Righteousness/Uprightness – Apocalypse 93:2–3, 5, 10; 91:12–13, 14 (path of), 17 Exhortation 91:4, 18–19 (paths of; cf. 92:3) Epistle 92:1, 3 (paths of cf. 91:18), 4; 94:1, 4; 99:10; 102:4; 103:3–4; 104:9–10, 12–13; 105:2 (paths of) Unrighteousness/Wickedness/Iniquity – Apocalypse 93:4; 91:11 Exhortation 91:5–8, 18–19 (paths of; cf. 94:2–3) Epistle 94:1, 2–3 (paths of cf. 91:18–19), 6, 9; 95:2; 96:7; 97:6, 8, 10; 98:11–12; 99:1, 15; 100:5, 8; 102:10; 104:9 (c) Heavenly tablets Apocalypse 93:2 Epistle 103:2 (d) Disclosure formula “I make known to you” Apocalypse 93:2 Exhortation 91:3 Epistle 94:10 (cf. 97:2; 98:12 Grk) (e) Punishment of sinners by the sword Apocalypse 91:11 (Eth.), 12 (by the righteous) Epistle 94:7; 99:16 (f) Removal of deeds of the wicked Apocalypse 91:14 Epistle 97:6 (g) Final conversion/understanding of humanity Apocalypse 91:14 Exhortation 91:10 (Aram.; cf. Textual Note) Epistle 100:6; 105:1–2

64


The similarities just listed need not be overinterpreted. The contrasts in (a) and (b) are conventional and thus may be explained as the shared reception of widespread traditions. Moreover, “the sinners” in the body of the Epistle is a label applied mostly to a particular group opposed to the author’s community. The application of this terminology in the Apocalypse, on the other hand, is less specific and more akin to its use in the frame of the Epistle (cf. 94:5; 104:10). Similarly, the phrase “sons of righteousness” in the Apocalypse (93:2a) is less of a descriptive categorical contrast to the wicked than “the righteous” are throughout the Epistle (cf. Note to 93:2a). With respect to the instruction of the two-ways (91:14, 18–19, 92:3, 94:2–3 and 105:2), the correlation pertains to the Exhortation and frame (but not body) of the Epistle and, even where it exists, the motif need suggest no more than a tradition held in common by the Enochic adherents behind the works. Point (c) may be significant, as the reference to heavenly tablets in 81:1 may be later (cf. section B.2.d in the volume Introduction). However, the motif is widespread (cf. Note to 93:2g), and the possibility of independent authorship remains. The context for (d) is different: in the Apocalypse the disclosure formula in 93:2 occurs in a testamentary setting while in the body of the Epistle at 94:10 it introduces a prophetic oracle directed against the wealthy. The (eschatological) destruction of sinners by the sword (e) is carried out by the righteous as an act of vengeance in the Apocalypse; the Epistle does not specify the righteous as agents at this point, though a similar execution of justice is implied in 98:12. Again, however, we have to do with a widespread tradition (see Note to 91:12b). The removal of wicked deeds (f) may be explained as common dependence on the Book of Watchers (10:16). Finally, the final repercussions of Enochic revelation on humanity as a whole (g) are differently conceived in 91:14, 100:6 and 105:1–2, with the Apocalypse showing the influence of the Book of Watchers (cf. 10:21, to which the notion of “path of uprightness” is added) and the latter two coming more under the influence of biblical tradition in the way they validate Enochic wisdom through its eschatological acceptance among the Gentiles (see the Notes to these passages). In conclusion, the similarities just discussed show that there would be no reason to question the ideological interrelatedness of the Apocalypse and the literary context within which it is embedded. At a very early stage, the Apocalypse was welded into this context by editorial seams that juxtaposed several themes held in common with the frame of the Epistle, on the one hand, and the Exhortation, on the other (esp. testamentary two-ways exhortation). At the same time, the shared traits of the writings show up differences – especially between the Apocalypse and the body of the Epistle – that are not as easy to account for if one simply posits that the same authorical hand lies behind them.

1 Enoch 93:1–2

65

COMMENTARY

Opening Words (93:1–2) (1) And after this, it came to pass that Enoch was speaking from the books, (2) and Enoch said, “Concerning the sons of righteousness and concerning the eternally chosen ones and concerning the plant of uprightness, these things I will say to you and make known to you, my children, I myself, Enoch, according to what was shown to me from a heavenly vision, and from the words of the holy angels I have learned, and from the heavenly tablets I have understood.” Textual Notes Ethiopic: (1) “And after this” (wa-’em-dexra-ze) – Abb 55 has wa-’em-ze; Tana spells deficiently wa-’em-dera-ze wa- (lit. “and after this, and”); Berl reads only wa-’em-dexra (“and after”). // “It came to pass (that) Enoch was speaking” (kona henok yetnaggar; Tana 9, Abb 35, EMML 6281) – Ryl, Ull and Eth. II mss. read kona henok wa’axaza yetnaggar (“it came to pass that Enoch began to speak”); BM 491 reads henok kona yetnaggar (“Enoch was speaking”); EMML 2080 reads only ’ahaza henok yetnaggar (“Enoch began to speak”); BM 485 reads wahabani henok wa-’ahazani henok yetnaggar (“Enoch transmitted and Enoch began to speak”); Abb 55 reads only wahabani henok (“Enoch transmitted”); EMML 1768 reads wahabani henok yetnaggar (“he transmitted to me, Enoch, saying”); Berl reads wahabani-ze henok yetnar (sic!) (“Enoch transmitted this, saying”). The verb ’axaza (lit. “he seized”) may reflect an underlying *ναλαβ ν (followed by *τν παραβολν “the parable” [cf. Cod. Pan. to 1 En. 1:1] instead of *παρ βιβλν “from the books”) which would correspond, in turn, to Aram. bcn (“he took”; cf. 4QEng 1 iii 23 to 93:3: rmXv hltm „vnx bxn , “Enoch took up his parable and said”118). (2) “And concerning the eternally chosen ones” (wa-ba’enta xeruyana ‘alam) – omitted in Abb 55; Tana 9 has wa-ba’enta xeruyan ‘alam; and Ull has wa-ba’enta xeruyan la-‘alam (“and concerning those who are chosen forever”). // “The plant of uprightness” (takla ret‘; Tana 9 ret‘a, EMML 2080, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281 takl) – Berl reads takla sedq (“plant of righteousness”; cf. 93:5, 10); and Ryl and Eth. II mss. conflate the readings to takla sedqa wa-ret‘ (“the plant of

118

See the discussion by Knibb on the wording of 93:1 and 3 in The Ethiopic Book of Enoch, 2.223.

66


righteousness and uprightness”). // “And make known to you” (wa’ayda‘kukemu, pf.; Tana 9, EMML 2080, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281) – Berl, BM 485, Ryl and Eth. II mss. read the impf. causative form wa-’ayadde‘kemu. // “I myself” (’ana we’etu) – BM 491 reads only ’ana (“I”). // “According to what was shown me” (ba-za ’astar’ayani) – EMML 2080 corrupts to ba-za-’enta re‘yani (“according to what he saw (sic!) me”); Abb 55 reads ’ar’ayani (“he showed me”). // “From a heavenly vision” (’em-ra’ya samay) – Tana 9 and EMML 6281 have ’em-ra’y samay; Abb 55 reads ba-samay. // “And from the words of” (wa-’em-qala) – Berl reads wa-’ella (“and those of”). // “Holy angels” (qedusan mala’ekt) – Abb 55 reads only qedusan (“the holy ones”). // “And from” (wa-’emmena) – BM 485 reads without the conj. ’emmena (“from”); Abb 35, Abb 55, EMML 1768, Ryl and Eth. II mss. have wa-’em-. Aramaic: (1) rmX hltm „vn [x (4QEng 1 iii 18) – following the Eth., I reconstruct bcn hnd rtb ]mv, “and after this E]noch[ took up] his parable, saying”. Nickelsburg and Koch restore the following: bcn hvh hrtb ]mv (“and after it he was taking up”), while Milik has bcn htrgX bhy ydkv (“and when he gave his letter, he took up”).119 (2) Xu>vqv ] Xtbjy / tbjn ]mv [ (4QEng 1 iii 19–20) – reconstructed with Nickelsburg, lit. “and concerning the plant of stability [and truth”); the verb in Milik’s restoration of the phrase120 bears no affinity with Eth. mss.: Xu>vqv ] Xtbjy tbjn ]m v [qlc (“who have grown up] from …”). The meaning of “concerning” or “in relation to” for ]m poses no problem.121 // hnX yn [b t ]yzxX „vnx / Xvh (4QEng 1 iii 20–21), “my [sons], I myself, Enoch, was show[n”. // ]tidy Xlk hnX / ]y>dqv ]yryi rmm (4QEng 1 iii 21–22), “]the word of watchers and holy ones, I knew everything[”. // t [nnvbtXv ty ]rq X [lk (4QEng 1 iii 22), “every]thing [I] rea[d and understood]”. General Comment Some discussion has been devoted to whether or not 93:1–2 constitutes the original beginning of the Apocalypse. Whereas Charles and Nickelsburg

119

120 121

Milik’s reconstruction (The Books of Enoch, p. 263) is inconsistent with his view that the lacuna to 92:1 (4QEng 1 ii 23–24), which in the manuscript precedes the Apoc. of Weeks, would not have contained an opening reference to the Epistle as a “letter” (hrgX ); cf. Note to 92:1a. Milik, The Books of Enoch, pp. 263–64. See Beyer, Die aramäischen Texte vom Toten Meer, p. 627; Die aramäischen Texte vom Toten Meer Band 2, p. 434; cf. Nickelsburg, 1 Enoch 1, p. 435.

1 Enoch 93:1–2

67

think that the work opens at 93:1,122 Dexinger has assigned the beginning to 92:1123 while Black places it at 93:3.124 The text of 92:1, however, serves better to introduce another work, such as the Epistle, than the Apocalypse.125 Moreover, if one has the Apocalypse begin at 93:3, then verses 1–2 are rendered as unnecessary to the vision itself, and, on the level of the Ethiopic, must be regarded as a secondary attempt to provide a brief narrative setting that anticipates (i.e. summarises) what follows. However, 93:3 would be an unusually short introduction, if that were its purpose. Instead, it serves best as a transition from the introduction relating to the transmission of Enoch’s revelation in verses 1–2 to the beginning of the revelation itself. In other words, verse 3 is integral to the text more as a transitional sentence from narrative opening to content of the vision than as an opening to the vision itself. The writing is concerned with readers whose character is elaborated by means of several designations: “sons of righteousness”, “eternally chosen ones”, “plant of uprightness” and “my children”.126 It is not clear, however, that these designations are intended as equivalents in a strict sense.127 In this elaboration, the Apocalypse goes beyond the single designation “chosen ones” used in the parallel text at the outset of the Book of Watchers (1 En. 1:2), though the addressees in the Book of Watchers are given similar names (“chosen ones” – 1:1–2, 8; “righteous ones” – 1:1; “plant of truth and righteousness” – 10:16). Thus it may said that three of the names occur in similar forms in the Book of Watchers. Moreover, all three resonate with

122

123

124 125

126

127

See Charles, “Book of Enoch”, p. 262; Nickelsburg, 1 Enoch 1, pp. 434 and 441. Milik, The Books of Enoch, pp. 255–56, circumvents discussion of the source-critical problem altogether by asserting that “No serious evidence exists to disprove that the author of this Apocalypse of Weeks is the same author as composed the rest of the Epistle, towards the end of the second century or at the beginning of the first century B.C.” Dexinger, Zehnwochenapokalypse, pp. 106–109, who chooses 92:1 over 93:1 as the preferable original introduction to the Apoc. of Weeks, regarding the latter as redactional. Black, The Book of Enoch, pp. 287–88, without providing any explanation. See Reid, “The Ten-Week Apocalypse and the Book of Dreams”, p. 190 (bibl. in n. 107). The Aramaic of 4QEng is incompatible with “plant” being a third designation, since it is preceded by “from”; cf. the reading in the Textual Note above and Milik’s proposed restoration, which links the second and third elements by having the chosen ones stem from the plant (cf. 93:10). See Patrick A. Tiller, “The ‘Eternal Planting’ in the Dead Sea Scrolls”, DSD 4 (1997), p. 319.

68


recurring language in the main body of the Apocalypse itself (93:3–10; 91:11–17). Finally, as the discussion below shall make clear, there is no reason to link any of these expressions with a closed sectarian group.128 Enoch’s identification of the recipients of his vision as “my children” has no parallel in the Book of Watchers. This communication of instruction from father to offspring is consistent with a testamentary setting; with respect to Enoch’s life, the instruction presupposes a period after Enoch’ reception of revelation and before his departure from his family (cf. 81:5–6). If this is the case, however, the present passage is the only one amongst the texts covered in the present volume in which Methuselah plays no explicit role as recipient of Enoch’s instruction (91:1–3; 92:1 Aram.; 106:1 and 107:2–3; 108:1; cf. also 81:5–82:4). Notes 1a. And after this. The opening words presuppose preceding content. In the Ethiopic tradition, 93:1 occurs immediately after the opening of the Epistle (92:1–5). Moreover, if the phrase may be restored for the fragmentary Aramaic text (cf. 4QEng 1 iii 18), it would also have followed the beginning of the Epistle in the Aramaic tradition as well (see section A.2 of the introduction on the sequencing of the 4QEng fragments). Despite the textual evidence, however, “after this” makes little sense in the present context, so that it is difficult simply to regard it as a redactional addition in order to fit its present literary position. Furthermore, the phrase assumes that a foregoing section has reached some kind of conclusion. Nevertheless, if the Apocalypse was originally composed as an independent composition, then it is likely that these words represent an early attempt to integrate it into a larger literary context. Given that such integration is already in evidence in 4QEng, it may be assigned to an early stage in the growth of tradition as it was transmitted in Aramaic, though this may have come at a stage that precedes the form of tradition attested in the Dead Sea materials. If the previous content is not to be identified with any part of chapter 92, which opens rather than concludes another composition, then what may have originally preceded the Apocalypse when it was added to Enochic traditions? An answer to this question is suggested by parallels between the following words and the opening of the Book of Watchers (see Note to v. 1c below).

128

Beyond this, therefore, no reason exists to suppose any direct link between the Apoc. of Weeks and the Qumran community, as argued by Thorndike, “The Apocalypse of Weeks and the Qumran Sect”.

1 Enoch 93:1–2

69

1b. It came to pass that Enoch. This is the first of a threefold mention of the patriarch’s name as bearer of the vision (here and in vv. 2 and 3). There is no reason to doubt that when it was originally composed, the Apocalypse was being attributed to Enoch. This is clear for several reasons. In the first place, even if the opening words in the third person narrative have been added to the original work, “Enoch” features in the first person introduction to the vision that immediate follows. Though it could be argued that the patriarch’s name has been added to verses 1, 2, and 3, such a possibility does not seriously undermine an Enochic attribution, because of a second argument: In verse 3b, the speaker claims to have been born in the “seventh (part)” of “the first week”. Since “seventh” probably denotes the ordinal sequence in which Enoch was born according to biblical tradition (Gen. 5:1–24; see the Note under v. 3b below) – in a visionary’s statement that is integral to the Apocalypse itself – the work presents and understands itself as an Enochic pseudepigraphon. 1c. Was speaking from the books. The Aramaic has a different formula (“took up] … his parable saying”, 4QEng 1 iii 18; see Textual Note). The wording shows how much the opening of the Apocalypse is modelled on the beginning of the Book of Watchers which, in turn, is formally shaped by the narrative on the oracles attributed to Balaam, in particular at Numbers 24:15–17. With the introductions to both the Book of Watchers and the Balaam oracle in Numbers, the opening of the Apocalypse (vv. 1–3) shares the following features:129 – mention of taking up his parable (93:1; 1 En. 1:2-Cod. Pan. ναλαβν τν παραβολν ατο “taking up his parable” and 4QEna 1 i 2 y ]hvltm “hi[s] parables”; cf. Num. 25:15) – the visionary’s name (93:1–3; 1 En. 1:1–2; cf. Num. 25:15) – source of the vision’s entire content is the watchers and holy ones (93:1 – God as source is not explicitly mentioned; 1 En. 1:2-Cod. Pan.4γιολγν 4γν “holy words of the holy ones” and 4QEna 1 i 3 []yryi ] ylm ]mv ]y>ydqv “and from the words of [the watchers] and holy ones”; cf. Num. 25:16, which refers directly to the words of God 130) 129

130

The parallels are conveniently provided in synoptic format by Nickelsburg, 1 Enoch 1, p. 138. I.e., ,yhlX . It is possible that the biblical tradition about Enoch’s walking with God lies behind the otherwise close connections between 1 Enoch materials and the Balaam oracles. If the Enochic tradition was already interpreting elohim as angelic beings, then it is possible that the Balaam oracle, being read the same way, was picked up and construed in terms of the angelic origin of revelation.

70


– reference to the patriarch’s understanding of the content (93:2, which in addition refers to the heavenly tablets that Enoch has read; 1 En. 1:2-« κοψσα παρ ατν πντα κα! "γνν #γ $ερ&ν “as I heard from them everything and, knowing, I was beholding”; cf. Num. 24:16 – simply a reference to the visionary’s understanding of the knowledge of the Most High) – reference to the vision as revealed (93:2 – shown as vision of heaven; 1 En. 1:2-Cod. Pan. 'ρασι« #κ $εο ατ( νεγμωνη +ν … "δει,ων μοι “a vision from God was disclosed to him … he showed me”; cf. Num. 24:16 – vision of the Almighty) – mention of those with whom the vision is concerned (93:2 – the sons of righteousness, the eternally chosen ones, and the plant of truth; 1 En. 1:3-Cod. Pan. περ! τ&ν #κλεκτ&ν … λωγ “I speak concerning the chosen ones”) Significantly, however, the Apocalypse differs from these tradition-historical predecessors in several ways. It has: – no brief description of the seer (1 En. 1:2 – a righteous man; Num. 24:15 – son of Beor) – no mention of God as the direct source of the revelation (the Holy One in 1 En. 1:2; the Most High in Num. 24:16) – no explicit reference to a distant or remote generation with which the vision is concerned (cf. 1 En. 1:2; Num. 24:17) – a direct address (2nd pers. plur.) to those concerning whom the vision has been disclosed (absent in 1 En. 1:2; Num. 24:15–17) These differences lead to several observations. The character of Enoch as righteous is taken for granted when he is introduced, especially if the temporal expression “and after this” suggests that an Enochic work immediately preceded the Apocalypse. Moreover, the work also takes for granted that the source of Enoch’s revelation is ultimately divine; nothing less about this vision can be inferred from the absence of explicit language about God here. Finally, its direct address to a group as intended recipients of the words demonstrates how immediately the Apocalypse is concerned with a specific community, however it was that the writer wished to define it (see Notes on vv. 2a, b and c below). These considerations make it likely that when it was first embedded within the Enochic tradition, the Apocalypse was redacted in relation to the Book of Watchers which served as its most immediate predecessor. Nickelsburg and others have argued that “parable” is an inappropriate

1 Enoch 93:1–2

71

translation of the Aramaic ltm .131 However, I have opted to retain this term since the alternative translation, “discourse”, does not convey as strongly a revelatory dimension that invites discernment and wisdom on the part of the recipients. Just as Enoch claims to have had mediatory assistance in seeing and learning what the vision has to say, so also, by implication, the readers require revelation to understand the contents being disclosed here. 2a. Concerning the sons of righteousness. The expression “sons of righteousness” (weluda sedq) does not as such occur anywhere else in the Enoch tradition (except possibly 105:2132), including the Apocalypse. In the Two Spirits Treatise, it occurs twice (1QS iii 20, 22; cf. 4Q259 iii 10) as a designation for those who are under the control of “the Prince of lights” (iii 20), as opposed to “the sons of injustice” (lvi ynb ) who are under the power of “the Angel of darkness” and behave accordingly. In addition, the expression occurs in Dead Sea documents that do not otherwise contain specific characteristics of works composed within the Qumran community (Heb. texts-4Q424 3.10; 4Q468b 5 [reconstructed]; 4Q502 1–3.10; 4Q503 48–50.8; Aram. texts- Visions of Amram at 4Q548 1–2 ii 7 [reconstructed: Xtqd ]j ynb ]). Qumranic documents seem to have given this designation a priestly orientation by using the phrase “sons of Zadok” (qvdj ynb ; cf. 1QS v 2, 9; ix 14; 1QSa i 2, 24; ii 3; 1QSb iii 22; 4Q174 1–2 i 17; CD A iii 21; ix 3; 4Q266 3 iii 22).133 The distribution of the expression amongst the Dead Sea materials suggests that “sons of righteousness” was in use outside the Qumran group and thus did not function as a technical term to describe the sect. Although in the non-Qumranic texts the dualistic language, in which righteousness-injustice and light-darkness contrasts are co-ordinated, suggests that the righteous and the wicked are distinct from one another in every respect, the Two Spirits Treatise does not allow for the inference that “the sons of righteousness” are impeccable. Indeed, it is possible for them to wander astray (1QS iii 24; cf. iv 15–16), and the passage refers precisely to “their sins, their iniquities, their guilt, and their transgressions”, attributing

131

132

133

Nickelsburg, 1 Enoch 1, pp. 138–39 and n.’s 3, 4, 5 (commenting on 1 En. 1:2, 37–71, and 93:1–2). This holds at least for the Ethiopic tradition of 1 Enoch. In 105:2, the expression weluda ret‘ “sons of truth” may go back to the same Aramaic expression as weluda sedq: Xu>q ynb (cf. below). On the other hand, the designation “son(s) of truth” (tmX ynb ) is more generally used amongst both the Qumranic and non-Qumran texts (composed in Hebrew): 4Q266 11.7; 1QS iv 5, 6; xi 16 (sing.); 1QM xvii 8; 1QHa vi 29; vii 29; xi 11; xvi 18 (sing.); 4Q381 33a,b+35.5 (sing.); 4Q416 1.10; 4Q427 7 ii 14.

72


this to the influence of the Angel of darkness (iii 21–22). In other words, the expression there is to be understood as a social category, not as an absolute description of piety. In a similar fashion, this expression in the Apocalypse should not be assumed to mean that the writer attributes perfection to his addressees. However, the writer does not go as far as the Treatise in working this notion out in relation to human nature. Instead, “sons of righteousness” functions as an idealising designation that distinguishes the addressees from those who are and, especially, will be found wicked in the eschaton. This understanding of “righteousness” in the Apocalypse is echoed in both the Exhortation and Epistle: the possibility that the righteous can go astray is not excluded, as implied by the warnings against being associated with those who are double hearted (91:4) or walking in paths of violence and iniquity (91:18–19). Thus full realisation of “righteousness” shall only come about at the end when through divine judgement iniquity will be completely uprooted and destroyed (91:8–9; cf. 91:14). And yet, while this is similar to the Apocalypse, there are discernable differences. The Exhortation and Epistle treat the present age as a whole as one characterised by persistent tension between justice and injustice until the end (as expressed through conflict between the righteous and the wicked), whereas the sequentially ordered framework of the Apocalypse results in a description of the present age in terms of the ups and downs before eschatological resolution is reached. Correspondingly, the former focus on exhortation and warning, while in the latter the hortatory dimension of the communication is more implicit. The first designation for the addressees is appropriate for the Apocalypse. “Righteousness” (Eth. sedq), including its adjectival derivate, is a key term around which much of the work is structured (cf. 93:3,5,6,10; 91:12,13,14,17). The Aramaic expression behind the Ethiopic is probably u>q (i.e. not necessarily the cognate hqdj ) since this word and its related forms are more often rendered in the Greek translations of Enochic tradition as δικαιοσ-νη134 than as λ$εια.135 Within the literary context of 1 Enoch, the term “sons” may leave the impression that the Apocalypse is drawing on a testamentary form which customarily involves a patriarch addressing his offspring before his departure, exhorting them by emphasizing the rewards for their actions (91:1, 4; cf. 83:1; 85:1; 108:1) and describing consequences for iniquitous deeds. Indeed, the designation “sons of righteousness” may be echoed in the follow-

134 135

Cf. 1 En. 10:16, 17, 18; 13:10; 14:1; 22:14?; 32:3; 106:18 and 107:1 (Chester-Beatty). So 1 En. 10:16 (Cod. Pan.).

1 Enoch 93:1–2

73

ing 2nd person plural forms (“you”), and thus comes closer to the testamentary genre than does the Book of Watchers.136 Here, the Apocalypse retains the form so that Enoch is made to address his spiritual progeny.137 By implication, the author would have expected his readers to identify themselves with their Enochic heritage and to find themselves addressed as a distinctive group.138 This recognition is strengthened by the two designations that follow. 2b. And concerning the eternally chosen ones. The designation “the eternally chosen ones” has no precise parallel in the Enochic tradition. It is a rendering of the Ethiopic (xeruyana ‘alam), which may be literally translated “the chosen ones of eternity/of the world”. If we render “of the world”, the the phrase refers to the sphere from which the chosen have been selected, that is, it would mean “out of/from the world” (cf. Jn. 15:19; 17:16). If the noun carries a temporal sense (i.e. “eternal”), it could be either a future temporal, with the meaning “those chosen into eternity”, so that the expression refers to those who will live for ever; or, on the other hand, the expression might connote the aforetime, in this case “those chosen from eternity” (election prior to creation). The eschatological thrust of the Apocalypse suggests that the expression is to be understood in a temporal sense, so that the future, temporal meaning should be preferred amongst the options. Significantly, this expression is also without precise parallel in the biblical tradition. While there is plenty of language that specifies God’s choosing of Israel,139 the place for God’s name to dwell,140 the priesthood to serve God,141 and the king,142 there is very little that explicitly emphasizes that the choice or election of Israel to be God’s people is “for ever” or “eternal”. Nonetheless, the notion of Israel’s election is never far removed from the assumption that the covenant relationship will persist and be sustained whatever the circumstances. And so, the special status of God’s people is appealed

136 137

138

139

140

141 142

See the volume Introduction section B.2. The Bk. of Watchers implies this too, but does not have Enoch use “sons” in any address. The Exhortation, which serves as a bridge between earlier Enochic tradition and the Epistle, comes even closer to a traditional testamentary form. See Deut. 4:37; 7:6–7; 10:15; 14:2; Ps. 33:12; 42:4; 135:4; Isa. 14:1; 41:8–9; 43:10; 44:1–2; 49:7; Ezek. 20:5. See Acts 13:17. E.g. Deut. 12:5,11,14,18,21; 14:23–25; 15:20; 16:2,6–7; 16:15–16; 17:8,10; 18:6; 26:2; 31:11. So, e.g. Deut. 18:5; 21:5. E.g. Deut. 17:15.

74


to as reason why God should, despite their wrongdoing, be entreated to show mercy towards Israel (cf. Ps.-Philo 39:7). The eternity of God’s election of Israel is expressed more directly in Jewish literature beginning in the 2nd century BCE. According to Jubilees 19:15–25, Abraham predicts to Isaac that God “will choose him [Jacob] as a people who will rise up from all the nations which are upon the earth” (v. 18) and that “he will be blessed for ever and his seed will be one which fills all the earth”. For the writer of Jubilees this status is not simply ethnic, that is, based on ancestry from Jacob, but also depends on the people’s tenacious and unyielding adherence to God (Jub. 22:9, 10–24). Thus being chosen by God implies responsibility; though Israel’s chosenness is never envisioned as altogether dispensable – indeed, the possibility of return and restoration to God’s ways is always held open – withdrawal from the observance of God’s law has consequences. Thus, in 4 Ezra 5:21–30, Zion, God’s only chosen vine from every forest of the earth and from all its trees, is subject to punishment for the sinful condition it shares will the rest of humankind (4 Ezra 5:26–32; cf. 6:55–59 and 7:1–25, 45–61, 116–140; 8:1–3). In the Book of Watchers, “chosen ones” functions as an equivalent expression for those who are righteous. Its use as a designation there may well have shaped the way it is used and applied in the Apocalypse. The expression initially describes “the distant generation” about whom the visions are given to the patriarch (1:2). Which “distant generation” is this: the righteous community in the time of the author or the righteous eschatological community which, from that author’s perspective, has yet to be constituted? In the early Enochic tradition, the terminology focuses ultimately on the future. It is as “the elect” that the righteous will be preserved by God in the time of judgement (cf. 1 En. 1:9). In another passage significant for understanding the Apocalypse, the Greek Codex Panapolitanus specifies that “the chosen ones … will inherit the earth” (5:7),143 in contrast with “the sinners” and “the impious ones” who will be cursed (5:5–7). These labels have their meaning in relation to the eschatological judgement, when punishment and reward will be meted out: sinners will be cursed and die on account of divine wrath (cf. 5:9), while the righteous are to be given “light and joy and peace” (5:7) and “will fill out the number of the days of their life” (5:9). The chosen righteous are, in addition, given “wisdom”

143

The Ethiopic evidence omits the sentence: “Then there will be given to the chosen ones light and joy, and they will inherit the earth.” This has probably happened through a translation or copying error committed on the Greek (i.e. rather than on the Ethiopic) level of transmission through homoioarcton with ττε δο$σεται.

1 Enoch 93:1–2

75

(5:8-Cod. Pan. σοφα). This sapiential revelation, also given to the elect in the Apocalypse (cf. under 93:10) shows how much 1 Enoch 5 lies in the background. Just as the author of 1 Enoch 5 regarded the community to which he belonged as the basis of those who would receive these blessings, the same may be inferred for the writer of the Apocalypse. In both cases, “the chosen” denotes the righteous community in the eschatological future, and so does not necessarily function as a technical term that refers to a closed or narrowly circumscribed group or community in the writer’s present. Gradually narrowing interpretations of the expression “elect ones” surface amongst the Dead Sea materials. Amongst the non-Qumranic documents, the expression seems to centre on a specific group, though not yet in a sectarian way. This seems to be the case in Musar le-Mevin at 4Q418 69 ii 10, in which the writer addresses “chosen ones of truth” (tmX yryxb ), who are probably understood to be the same group as those called “the sons of his truth” (4Q416 1.10). In both designations the nomen rectum may be rendered descriptively, that is, as “truly chosen ones”144 and “true sons”. Granted a connection between both designations, it is significant that the writer of Musar le-Mevin states that the “sons of his truth” will be found “favourable” when God “will wield judgement against the work of wickedness” (4Q416 1.10). As neither expression is found anywhere in the Hebrew Bible, it is likely that the writer had a specific readership in view, one which shall be favoured during the eschatological judgement. However, less clear is whether the group is seen to provide the nucleus for the righteous at the end or is in itself, and as presently constituted, expected to correspond to those who are to be favoured. Even more specific is the designation in several of the texts that may be assigned to the corpus of the Qumran community. The Habakkuk Pesher refers to “his [God’s] chosen ones” by whose reproof God will render judgement over all the nations (1QpHab v 4); here, as in other Qumran texts (esp. 1QS viii 6; ix 14; 4QpPsa 1–2 ii 5; cf. 1QpHab ix 12), writers apply the expression “chosen ones” to their own community in a way that categorically excludes Jewish contemporaries who fall outside the community. Thus the expression in the Apocalypse, which falls much more in line with its function in the Book of Watchers, does not suggest that the writer is concerned with a group that is categorically closed. Despite the ideal characterisation in verse 2b, the community of the Apocalypse is an “open” movement that the writer believes will be the centre through which Israel

144

So Strugnell and Harrington, “418. 4QInstructiond”, DJD 34, p. 28.

76


comes to see the eschatological salvation of the righteous. This eschatological horizon thus prevents the language from reflecting a sectarian selfunderstanding. 2c. And concerning the plant of uprightness. The reading of Ethiopic II expands the designation to “the plant of truth and righteousness”. It is possible that the nomina recta in Ethiopic II may in fact be a double translation of what original goes back to one term (hendiadys).145 This may have led Milik to reconstruct Xu>vqv (“and truth/righteousness”) in the Aramaic, resulting in the phrase “plant of planting and truth/righteousness”. However, the visible Aramaic text Xbjy tbjn (“plant of planting”; see Textual Note) does not suggest itself as a precise equivalent for either “truth” or “righteousness”. Therefore, it remains difficult to derive the Ethiopic II reading from the Aramaic tradition as it is preserved: “the plant of firmness [and truth” or “the firm [and true] plant”.146 The Ethiopic II text is thus secondary. The Aramaic expression, in its extant form, juxtaposes two words taken from the same root: bjn (“to plant”). The second term, in the form of a substantive, is rare, while the adjectival and verbal forms are much more common (byjy and bjy respectively).147 Its use here thus seems deliberate: the “plant” about which the vision is concerned is one that is an unalterable fixture of divine election. Unlike the other two opening designations, the “plant” is widely attested as a religious metaphor referring in some way to Israel. It not only occurs in biblical tradition (cf. esp. Isa. 5:7; 60:21; 61:3), but also in early Enochic tradition (1 En. 10:3,16; 84:6; cf. 93:5,10), Jubilees (1:16; 16:26; 21:24; 36:6), and further literature preserved amongst the Dead Sea documents (Musar le-Mevin in 4Q418 81.13 and 4Q423 1–2.7; 1QS viii 5; xi 8; 1QM vi 15; viii 6; 1QHa xiv 15; xvi 5–6, 9–10, 20–21).148 Since the relation of the 145

146

147

148

This view would assume from 4QEng 1 iv 12–13, which corresponds to 93:10, that the Aramaic u>q ultimately lies behind the Ethiopic term sedq (neither Aram. nor Grk. evidence exists for this verse); for the expression see u>vq tbjn in 1QapGen xiv 13. The Ethiopic version followed by Michael A. Knibb (The Ethiopic Book of Enoch, 2.223) probably goes back to a hendiadys: “righteousness and uprightness”. It is unlikely that Xbjy is a third substantive which has later been deleted in transmission, as suggested by Nickelsburg, 1 Enoch 1, p. 442. Unless the text has been curtailed in another place, this fits with the length allowed for reconstruction of the missing text in 4QEng 1 iii 20 (cf. Milik, The Books of Enoch, p. 264). Its only other known occurrence is in the Book of Giants at 4Q530 2 ii + 6–7 i + 8–12, l.24 with the prefix b to form an adverbial expression “certainly”; contra Nickelsburg’s claim (1 Enoch 1, p. 442) that the noun “is not attested elsewhere”. See Dexinger, Zehnwochenapokalypse, pp. 164–69 on the passages in the Hebrew Bible and their narrowing used in the Qumran texts.

1 Enoch 93:1–2

77

Dead Sea materials to the Apocalypse constitutes a special problem (on this, see under 93:10 below), we discuss here those texts which may have provided a formative background, that is, the biblical tradition and other early Enochic texts. In Isaianic tradition, the term “plant(ing)” was applied metaphorically. As a “pleasant planting” in 5:7, it denotes “the men of Judah”, who have failed to produce the righteousness expected from them. In Deutero-Isaiah the term is more specifically associated with works by the righteous people of God (60:21; so LXX) and with “generations of righteous ones” who, despite their suffering in Zion, will become “the planting of the Lord” (61:3).149 These texts from Deutero-Isaiah anticipate the idealised eschatological community of Israel. However, the Isaianic author does not yet apply this language to a particular, remnant community that already exists in his day. More specificity is achieved in the early Enochic traditions within which the metaphor of the Apocalypse was shaped. On account of their significance, the Enochic usage merits fuller discussion here. In the oldest section of the Book of Watchers the metaphor occurs twice, in both 10:3 and 10:15–16. In the latter passage, it occurs among instructions being given to the angel Michael concerning eschatological judgement which is to involve the destruction of the souls of the fallen watchers and their offspring and the eradication of injustice and evil deeds from the earth. This divine punishment is to be accompanied by the appearance of “a plant of truth/righteousness” (cf. Xu>vq tbj [n , 4QEnc 1 v 4); in a parallel phrase, this time is characterised as one when “deeds of truth/righteousness will be planted for ever”.150 The plant here most likely refers to the human community of those who will survive the judgement into the future eschatological age of blessing, peace, and unhindered productivity. This interpretation is supported by verse 17, in which the Aramaic text of 4QEnc 1 v 5 uses the word ]yuy [>q (= Eth. and Cod.Pan.: ο δκαιοι) to denote ‘the righteous ones’, who “will escape” (4QEnc 1 v 5: ]vulpy ) and “live until they beget thousands” (so the

149

150

See the review of these texts in Tiller, “The ‘Eternal Planting’ in the Dead Sea Scrolls”, pp. 314–15. Much as the Ethiopic versions, Cod. Pan. renders the expressions, respectively, with τ/ φ-τον τ0« δικαιοσ-νη« κα! τ0« λη$εα« and ε2« το3« α2&να« (restoring an omission through homoioteleuton in the manuscript; cf. Black, Apocalypsis Henochi Graece, p. 26). Since elsewhere in Cod. Pan. only δικαιο- root words correspond to passages in which the Aramaic u>q root words occur (10:17–18; 13:10; 14:1; 22:14; 32:3), it is likely that the more wooden lexical corresponding term λ$εια was a later addition resulting in a hendiadys.

78


preferable text as represented by Cod. Pan. and Eth. ms. EMML 2080; Aramaic not extant). Verses 15–16, then, are oriented around the eschatological future (i.e. the real future from the perspective of the author). Though 10:3 precedes the passage just discussed, the mention of “a plant” there in association with Noah reflects editorial reworking on the basis of verses 15–16, as shown by Dimant.151 The editor has strengthened the analogy between the Noahic Flood and the end time judgement by integrating the plant metaphor into the promises made to Noah. Here the angel Sariel is told to instruct Noah that “he will escape [the coming deluge] for ever” and that “from him will be planted a plant” that “will stand all the generations of eternity”.152 The text thus applies the metaphor to a righteous community which will emerge from Noah’s descendants.153 Unlike the eschatological community envisioned in verse 16, the text in verse 3 refers to a group that exists in the writer’s present. This group may have already begun with Abraham (though he is nowhere mentioned in the Book of Watchers),154 and the author regarded it as a historical fulfilment of God’s promise to Noah. It is not clear whether this community is thought by the writer to be ethnic Israel as a whole or a more narrowly defined group; nothing suggests, for example, that a righteous remnant is in view. However, in either case, it is a historical, not merely future, group. The editor of 10:3 applied the plant metaphor in order to emphasize that this community, however it is to be defined, is the nucleus from which the future plant of righteousness will emerge in the eschaton (vv. 15–17).

151

152

153

154

Dimant, “The Fallen Angels” in the Scrolls from the Wilderness of Judaea, pp. 109–112. This text, not attested in the shorter Ethiopic versions, is preserved through Greek Syncellus. Although the text is poorly preserved among the Aramaic Enoch fragments, it is nevertheless consistent with it, if Milik’s restorations of 4QEna are correct; Milik, The Books of Enoch, pp. 161–2 and Tiller, “The ‘Eternal Planting’ in the Dead Sea Scrolls”, p. 317). I am not convinced that the text refers to the existence of a righteous community “from the time of Noah on” (so Tiller, “The ‘Eternal Planting’ in the Dead Sea Scrolls”, p. 317) since here it is Noah who survives the flood, and not strictu sensu the “plant”. Tiller’s view would, however, come closer to evidence from the Genesis Apocryphon, in which (a) Noah is given to say of himself that “for truth I was planted” (1QapGen vi 1, tbyjn u>vql ), and (b) the subsequent application of the designation to Shem, Noah’s firstborn (1QapGen xiv 13–14), who “will go out as a plant of truth (u>vq tbjnl , l. 13)” and, as such, “will stand for ever” (l. 14). One may rightly ask whether the Apocalypse at 93:5, which associates Abraham with “the plant of truth”, is assumed in the editor’s work of 10:3.

1 Enoch 93:1–2

79

The texts preserved and reconstructed in Book of Watchers 10:3 and 16 lie in the background to the additional occurrences of the plant metaphor in the Book of Dreams (1 En. 84:6) and the Apocalypse (1 En. 93:5, 10). Book of Dreams 84:6 occurs at the end of a petitionary prayer by Noah (vv. 1–6) that God would grant him offspring to survive the flood, while destroying those who have incurred divine anger. Noah asks that his offspring, called “the flesh of righteousness and uprightness”, be established “as a plant of the eternal seed”. The plant refers to Noah’s progeny, but the stress may fall on the second expression with the nomen rectum (Eth.: zar‘ la-‘alam). Unlike 1 Enoch 10:3, the plant seems to contain an eternal seed without being directly identified with it. In other words, if the author had a righteous community in mind at all, it is here represented by the seed within the plant rather than by the plant itself.155 Hence there is no attempt to identify the plant as such with any particular group, whether it be historical or eschatological. Rather, what in 1 Enoch 10:3 is represented by the plant metaphor has in 84:6 been identified with the eternal seed within the plant. The metaphorical usage of “plant(ing)” at the beginning of the Apocalypse seems directly influenced by the Book of Watchers. In juxtaposing this term at the outset with “the sons of righteousness” and “the chosen ones” in (1 En. 93:2), the writer may have been using it to denote a community characterised by its righteousness and chosenness.156 The occurrence of the expression anticipates the prominence it is given in the third and seventh weeks (see the Notes to 93:5 and 10 below). 2d. These things I will say to you and make known to you, my children, I myself, Enoch, according to what was shown to me from a heavenly vision. Enoch does not only tell a parable, but is made here to disclose a vision given specifically to him. The information the seer wants to impart to the addressees is claimed to derive from a visionary experience. Enoch’s role as a visionary is fundamental to the early Enochic tradition. The patriarch acts as a seer who records what he has seen, which in the narratives is mediated by him to characters, whether they be part of the visions seen (such as the watchers and their offspring in 1 En. 10 and 13) or those for whom the visions are ultimately directed, that is, the righteous community of the author’s day (see the following paragraph). In addition, he is sometimes given the function of act155

156

It seems, therefore, that attempts to harmonise this text with the remaining occurrences of “plant(ing)” in 1 Enoch are too quick to equate “plant” with “eternal seed”; so, e.g., Tiller, “The ‘Eternal Planting’ in the Dead Sea Scrolls”, p. 322. I am not convinced, as reasoned correctly by Tiller, “The ‘Eternal Planting’ in the Dead Sea Scrolls”, p. 319, that the “plant” metaphor is not being equated with the two groups.

80


ing as an interpreter par excellence of visions experienced by others (such as in the Book of Giants in 4Q530 2 ii + 6–7 i + 8–12, l. 14 cf. Birth of Noah at 1 En. 106:7, 9 and Genesis Apocryphon at 1QapGen ii 20–23). The double reference to Enoch’s transmission of revelation (“I will say to you and make known to you”) occurs also in the Exhortation (91:3) and the Epistle (94:10). In the latter instance, the wording is exactly the same,157 including the second person plural forms, so that it is possible that the formulation in the Epistle has been influenced by this text. The wording has a parallel in the extant Aramaic text from the Genesis Apocryphon at 1QapGen v 9: “and now to you (sing.) I say … and to you (sing.) I make known”. Significantly, the context of this text is a communication, likewise by Enoch, that Methuselah inform Lamech that Noah is his son. The address (“my children”) presupposes the setting of Enoch speaking to his children adopted in 91:1–2, 3, and 18–19 (cf. also 94:1). It is thus unclear whether this was original to the Apocalypse or added later for the sake of integration into the literary context. As the text stands, the address belies a testamentary form. It is not immediately clear whether these are imagined as Enoch’s physical offspring (i.e. Methuselah and further generations; cf. 1 En. 79:1; 82:1; 83:1; 85:2; 91:1–2; 108:1) or refer to Enoch’s spiritual descendants (cf. 1 En. 1:2). If the latter, then those addressed by Enoch are the very ones about whom his vision is concerned, that is, those specified by the three designations in verse 2a, b and c. In this case, the three groups referred to in the 3rd person in verse 2a–c are now being directly addressed. If the writer is assuming the fictive context of Enoch speaking to his physical offspring, then, as common to the testamentary genre,158 the account of history that follows in the Apocalypse constitutes an implicit warning to the addressees lest they not be found amongst the righteous when divine judgement takes place. If Enoch’s address to his offspring is testamentary, the fictive setting of the Apocalypse comes during the second week, sometime before the deluge and related events (v. 4). With the emphatic (“I myself, Enoch”), the seer reports that his revelation comes from a visionary experience (“was shown to me”). The experience does not involve the patriarch as one who journeys through heaven (as in 1 En. 17–36), but as one to whom information is revealed. The phrase ’ana we’etu henok (Eth. “I myself, Enoch” which corresponds to Aram. 157 158

See Nickelsburg, 1 Enoch 1, p. 442. For all the diversity of the early Jewish testamentary literature, the communication by a patriarch to his followers or offspring remains a constant feature; cf. Nicolae Roddy, “Ultimate Reflections, Infinite Refractions: Form and Function in the Elusive Genre of Testamentary Literature”, Studia Hebraica 3 (2003), pp. 298–310.

1 Enoch 93:1–2

81

„vnx Xvh hnX , 4QEng 1 iii 20–21) is not a copula and thus does not mean “I am Enoch” as if the seer is introducing himself.159 Instead, the words function to re-enforce that Enoch himself (and not someone else) is the visionary. Herewith the writer establishes the vision as falling within the Enochic tradition. 2e. From a heavenly vision. “Heavenly vision”, literally “vision of heaven”, does not refer to a vision the content of which is heaven, as would be seen in a journey. Rather, the expression denotes the ultimately divine source of Enoch’s revelation. In addition, it may imply the role played by the angelic intermediaries (cf. v. 2f below). 2f. And from the words of the holy angels I have learned everything, and from the heavenly tablets I have understood. As in the Enochic tradition, the text emphasizes the divine origin of Enoch’s revelation. In the earlier 1 Enoch books, this occurs also in other ways: (1) divine throne commissioning (ch. 14) and (2) the reading of heavenly tablets (ch. 72–82). Enoch’s function in the chain of meditation varies from book to book. Depending on the target of his communication Enoch’s position in the chain looks as follows: (a) God – Angel(s) – Enoch – a giant – watchers/giants (Book of Giants; cf. also 1 En. 12:1–13:10-by good “watchers”; 15:1–7-by God) (b) God – Angel(s) – Enoch – Enoch’s progeny, whether physical or spiritual heirs (1 En. 17:1–36:4-by various angels; 72:1–78:17-by Uriel; 79:2–6-by an angel; 80:1–8-by Uriel; 81:5–10, 82:1–2-seven holy angels; 83:1–10, 85:1–90:42-dream vision; 93:1–10; 106:1– 107:3; 108:1–15) It is, of course, (b) that is taken up here. The text presupposes a divine origin behind Enoch’s angelic source. For a closely related idea, see Book of Giants, a fragmentary text of which may refer to Enoch when it states, “he did [n]ot dwell among humanity and did not learn from them” (4Q531 14.6).160 The interface be-

159

160

See Nickelsburg, 1 Enoch 1, p. 442, who discusses this possibility, without adopting it for his own translation. He maintains, nonetheless, that read as a copula, the phrase would “function to establish Enoch’s credentials as a revealer – something that he does in the next tristich”. See Puech, “531. 4QLivre des Géantsc”, DJD 31, pp. 66–67, reading the negative particle (X [l ) before “dwell”, though the visible letter is not entirely certain; cf. Stuckenbruck, The Book of Giants, p. 155, who reads, “]n he dwelt among humanity and/but did not learn from them[”. It is not certain whether the text attributes Enoch’s special knowledge to his not living among humanity (so Puech) or despite the fact that he does.

82


tween Enoch and the angels underpins and permeates the Enochic tradition. His location among the angels during his lifetime is emphasized in the Book of Watchers 12:1–2 (“his works were with the watchers, and his days were with the holy ones”). His cosmic journeys in the Book of Watchers (ch.’s 17–36) are mediated by angelic interlocutors. Uriel helps him track the movements of the sun and moon in the Astronomical Book (ch.’s 72:1–80:8; 82:7–20), and in the insertion into the Astronomical Book at 81:5 and 10 seven angels accompany and instruct him about his temporary stay to convey revelation from the heavenly tablets to Methuselah and his children. According to the Birth of Noah 106:7b, Enoch’s dwelling with the angels reinforces his reliability as a sage. The association of Enoch with angels is likewise established in extraEnochic literature, some of which may reflect the latter’s influence. According to the Genesis Apocryphon, Enoch’s abode was with the angels, and it is there that he could be consulted by Methuselah on behalf of Lamech (1QapGen ii 21).161 In Jubilees, Enoch is said to have been with God’s angels for “six jubilees of years” (i.e. 300 years); during this time, the angels revealed to him “everything” which he then records (4:21). It is here that Enoch testifies on behalf of God against the fallen angels, the watchers, and those who sinned because of them (4:22), and it is there where the author claims Enoch is still “writing condemnation and judgement of the world, and all of the evils of the children of men” (4:24). A further document 4QPsJubc = 4Q227 2.1–4, which compares to Jubilees, has the angels claim that they have instructed Enoch on what to write (cf. Note to 92:1a). Finally, one of the anonymous Pseudo-Eupolemos fragments preserved by Eusebius (Praep. Evang. 9.17.1–9) and dating back to the 2nd century BCE traces astrological learning back to Enoch: “To Enoch was born a son, Methuselah, who learned all things through the help of the angels of God, and thus we gained our knowledge.”161a

161

161a

The text mentioning angelic beings is plausibly restored, since the visible part of 1QapGen ii 21 refers in the plural to those who “were making everything known to him” (Xlvk ]yvxm hl ). For further discussion of these texts, see Stefan Beyerle, Die Gottesvorstellungen in der antik-jüdischen Apokalyptik (Supplements to JSJ, 103; Leiden and Boston: Brill, 2005), pp. 101–113. The translation by Carl R. Holladay, Fragments from Hellenistic Jewish Authors: Volume I: Historians (Texts and Translations, 20; Pseudepigrapha Series, 10; Chico, California: Scholars Press, 1983), 175; text: το δε ’ Ενξ γενωσ$αι ψ/ν

Μα$οψσαλαν 8ν πντα δι γγωλν $εο γν&ναι κα! 9μ»« ο:τ« #πιγν&ναι (p. 174).

1 Enoch 93:1–2

83

The link between Enoch and the angelic beings can already be read out of the biblical tradition, in which ,yhlXh of Genesis 5:24 may be taken as a plural (“divinities”) rather than as a name of God.162 The divine source of Enoch’s vision is reinforced by the mention of inscribed heavenly tablets. In Jewish apocalyptic literature, the tablets, understood as heavenly writings, play a significant role. This occurs in Jubilees, 1 Enoch, Book of Giants and a number of Dead Sea texts: 4Q177=Catena A 1–4.12(?) (cf. 18.2), 4Q180 1.3, 4Q400 1 i 4–6, 4Q504 1–2 vi 14, 4Q534 1 : 5, 4Q537 1–3.3 (cf. further CD A xvi 3).163 A discussion of some of the texts is merited here in order to determine the function of these “tablets” in the Apocalypse more precisely. In Jubilees the notion of tablets mediated through divine revelation is most fully developed. Jubilees, both in its title and at 1:1, refers at the outset to the giving of the Torah on Mount Sinai (called “the tablets of the law” and “two stone tablets”, respectively). This event provides the setting during which Moses is given further instructions contained in “heavenly tablets”. Distinguishable from, but not contrary to, the Torah, it represents a body of special instructions given to Moses through the Angel of the Presence who has recorded what he has received from God (Jub. 1:27–29).164 Moses, in turn, is instructed to write these down (1:26). These tablets, first and foremost, contain a history “of the division of years from the time of

162

163

164

Though the writer of this text did not necessarily have multiple beings in mind, ,yhlX does acquire the meaning “angels” in the Hebrew Bible; see VanderKam, Enoch and the Growth of an Apocalyptic Tradition, p. 31, who refers to Ps. 8:6 (γγωλοψ«); 82:1, 6; 97:8 [96:7]; and 138:1; cf. further the use of ,yhlX ynb in Job 1:6; 2:1 and 38:7. For a fuller discussion, see Dimant, The “Fallen Angels” in the Scrolls from the Wilderness of Judaea, pp. 30–32. In the Dead Sea texts, as Carol Newsom observes, ,yhlX denotes angelic beings in 11QMelchizedek ii 10 (a citation of Ps. 82:1), and it carries this meaning in at least two passages from Songs of the Sabbath Sacrifice: 4Q400 2.5 and 4Q403 1 i 32; cf. Newsom, Angelic Liturgy: Songs of the Sabbath Sacrifice, p. 7. Finally, see Ber. Rab. 25.1, in which Gen. 5:24 is interpreted along these lines. See the treatments of the Ancient Near East background and the Dead Sea materials, respectively, by Shalom M. Paul, “Heavenly Tablets and the Book of Life”, in ed. D. Marcus, The Gaster Festschrift (The Journal of the Ancient Near Eastern Society of Columbia University, 5; New York: Columbia University Press, 1973), pp. 343–53 and Armin Lange, Weisheit und Prädestination. Weisheitliche Urordnung und Prädestination in den Textfunden von Qumran (STDJ, 18; Leiden/New York/Cologne, 1995), pp. 69–97 (excursus on “Die himmlischen Tafeln”). See Hindy Najman, “Angels at Sinai: Exegesis, Theology and Interpretive Authority”, DSD 7 (2000), pp. 316–18.

84


the creation of the law” until the end, that is, “until the sanctuary of the Lord is created in Jerusalem upon Mount Zion” (1:29). The rest of the book is, then, what Moses is supposed to have recorded from this special source. Throughout the book, the text draws attention to specific content in the “heavenly tablets”, from which Moses transmits instructions about nakedness (3:31), murder (4:5,32), divine judgement against wickedness (5:13; 24:33), circumcision (15:25), marriage (28:6; cf. Lev. 18:18), Jacob’s blessing of Levi and Judah (31:32), tithing (32:10), incest (33:10), and the correct calendrical observance of feasts (6:17-Shebu‘ot; 6:29,31,35 – 364-day solar calendar; 16:28–29-Succot; 18:19-Passover; 33:27–29-additional feast day). In addition, within the story a further group of tablets are referred to, as if a subset of the heavenly tablets, but belonging to another work.165 At Bethel an angel gives Jacob seven tablets regarding the Temple, which Jacob reads, comprehends, and is told to write down in accordance with the memory to be provided him (32:20–26).166 The author of Jubilees does not claim to be providing, through the pseudepigraphic angel of the presence, the entirety of the revelation contained in the heavenly tablets, which are comprehensive with respect to what they contain regarding history from beginning to end and the will of God. Instead, the book contains only what Moses is given to record from this source. Significantly, the reference in Jubilees to Enoch’s activities includes a “book” about “the signs of heaven” (probably a work corresponding to the Book of Luminaries; cf. 1 En. 72–82) without explicitly attributing his work to “heavenly tablets”. This should not be read, however, as a veiled polemic in Jubilees against an anti-Mosaic portrait of Enoch in the Enochic tradition. The mention of tablets, probably inspired by or related to Jubilees 32:20–26 (see immediately above), occurs in 4Q537, a manuscript which has been designated under the title 4QTestament of Jacob(?) ar.167 The patriarch is told to take the tablets and read everything inscribed in them (4Q537 1–3.3). The content of the tablets relates Jacob’s past troubles and what was going to happen to him.168 In addition, and significantly, as in

165 166

167

168

Possibly a work such as or related to 4Q537 (see next paragraph and n. 167 below). Another account of heavenly tablets read by Jacob is extant through two fragments of Prayer of Joseph, B and C; see n. 168 below. See the publication of the 25 fragments of 4Q537 by Émile Puech, “537. 4QTestament of Jacob? ar (4QTJa? ar)”, DJD 31, pp. 171–90 (esp. pp. 175–76). See similarly the Prayer of Joseph, as cited by Origen in Philocalia 33:15 (see the edition of E. Junod, Philocalie 21–27. Sur le libre arbiter. Introduction, texte, traduction et notes [Sources chrétiens, 226; Paris: Editions du Cerf, 1976], pp. 180–83 and n. 2,

1 Enoch 93:1–2

85

Jacob’s vision in Jubilees, the tablets apparently describe the exemplary heavenly cult. Among the Enochic traditions themselves, there are a number of examples. A much more specific use of tablets is found in the Book of Giants. Here the tablets, probably two in number within the narrative itself, are revealed to Enoch “the scribe of interpretation” (4Q530 2 ii + 6–7 i + 8–12, 14), who then discloses what they mean. These tablets pronounce judgement against the watchers and their offspring and, as divine pronouncement, they guarantee that the wickedness they have perpetrated in the past and present will be held to account, despite vain hopes among the giants for a more lenient outcome.169 Elsewhere in the early Enochic tradition, there are three further references to heavenly tablets. The first is within the insertion (81:1–82:4) into the Astronomical Book according to which heavenly tablets are given to Enoch to read and comprehend (81:1–2) and contain an account of “all the deeds of humanity and all the children of the flesh upon the earth for all the generations of the world” (v. 2). Such a comprehensive description of all activities implies that the tablets contain a human history from beginning to end. The second passage is found in the Enochic Epistle (103:2–3). The patriarch declares that he has read “the tablets of heaven”, claiming that they are specifically written “concerning you”, that is, the righteous ones in relation to whom the work is addressed. Presumably the tablets record the rewards due to the righteous, and thus reassure the intended readers that such rewards are not in doubt. The third passage comes at the conclusion of the Birth of Noah in 106:19. The Ethiopic text is extant in a form longer than that the text which has to be inferred from the Aramaic (which is not extant, but the length of which may be reconstructed). It shows signs of editorial reworking and expansion in a form that bears similarity with 93:2. While adding that the content of Enoch’s revelation consists of “mysteries”, the text corresponds to 93:2 in the claim that “the holy ones” have revealed and made them known to him and that he has read them “in the tablets of heaven”. Moreover, as in the Apocalypse, the content has to do with forthcoming tumult; Enoch claims from the tablets that each generation will become increasingly worse until, along with evil and iniquity, they are com-

169

cited by Puech, DJD 31, p. 176), which attributes to Jacob the following words: “I have read in the tablets of heaven all that shall happen to you and your sons.” Cf. also Jonathan Z. Smith, “Prayer of Joseph”, OTP, 2.699 and n. 3. See Stuckenbruck, “Giant Mythology and Demonology: From the Ancient Near East to the Dead Sea Scrolls”, in A. Lange, H. Lichtenberger, and K. F. Diethard Römheld, Die Dämonen – Demons (Tübingen: Mohr Siebeck, 2003), pp. 329–32.

86


pletely destroyed (107:1). This correspondence of both specific motifs and general content (though the Noahic work does not actually offer an apocalyptic account of history) suggests that 106:19 reflects the influence of 93:2; an editor has attempted to align the content with the beginning of the Apocalypse. In contrast to Jubilees, the “heavenly tablets” in the Enoch tradition thus relate even more to an eschatological context. In the Epistle they may be equivalent to “the eternal law” (sˇer‘ata ‘enta la‘alam, τν α2ναν δια$κην), the unalterable truth which the wicked alter and distort (1 En. 99:2).170 In summary, the notion of heavenly tablets is applied to underscore several things: (a) they are a body of information that reflects divine perspective, whether this be on the workings of the universe or on salvation history past, present, and future; (b) the information they contain is fixed and cannot be changed, whatever the human circumstances; and (c) this information is only available through revelation or specially received knowledge. In the early Enochic tradition, the tablets are associated with eschatological events, especially as they relate to the fate of the righteous and the wicked. In the Apocalypse the mention of the heavenly tablets emphasizes that the “past” from the actual readers’ point of view will be recognisable in a way which, already fixed in the heavenly tablets, guarantees the certitude of what is said about events in the readers’ future, which likewise is fixed in these tablets. Past, present, and future are thus represented as one unchangeable continuum predetermined and governed by the purposes of God for Israel.

The First Week (93:3) (3) And then he began to recount from the books and said, “I was born (in) the seventh (part) in the first week, until when justice and righteousness lasted. Textual Notes Ethiopic: “And then he began to recount” (wa-’axaza ’enka yetnaggar; Tana 9, Berl, BM 491, Abb 35, EMML 1768, EMML 6281) – EMML 2080 and Berl read only wa-’axaza henok yetnaggar (“and Enoch began to recount”); BM 485, Ryl and most Eth. II mss. read wa-’axaza enka yetnaggar

170

In a strict sense, the law is not the same as the Mosaic law given at Mt. Sinai (cf. 1 En. 93:6), but in the Enochic tradition suggests something much larger and more comprehensive in scope that is not in competition with it.

1 Enoch 93:3

87

henok (“and then Enoch began to recount”); Bodl 4, BM Add. 24185, BM 484 and BM 490 read wa-’axaza henok yetnaggar ’enka (“and Enoch began to recount, then”); BM 492 has wa-’axaza henok ’enza yetnaggar ’enka. // “I” (’ana) – omitted in Berl and BM 491. // “(In) the seventh (part)” (sab‘) – Berl and EMML 6281 have acc. sab‘a; BM 491 reads ba-sab‘ (“in the seventh (part)”); omitted in EMML 20802 and BM 484. // “Was born” (tawaladku) – Ull reads tewled (“(seventh) generation”). // “In the first” (ba-qadamit) – Ryl1 and BM 486 read qadamit. // “Until when … lasted” – omitted in Abb 55. // “Until when” (’eska ’ama) – EMML 2080 corrupts to ’eska ’em- (lit. “until from”). // “Justice” (kwennane) – Berl, BM 491, EMML 1768 and EMML 6281 spell kwennani. // “Justice and righteousness” (kwennane wa-sedq) – this is perhaps a double translation (Grk. *κρσι« κα! δικαιοσ-νη) that may ultimately derive from Aram. Xu>q (similar to v. 2b). // “Lasted” (ta‘aggasˇu, plur.) – Tana 9 and BM 485 read sing. ta‘aggasˇ; EMML 1768 and EMML 6281 have ta‘aggasa (cf. sing. of Copt.); EMML 2080 reads with the conj. and has wa-ta‘aggasa (“and lasted”). Coptic: ] h envx ayèpoei än töoRP Näebdomas ayv öa äivvt pdikaion Nävb awqv ewsmoNT , (recto col. i 2–8) – “] I, Enoch, was born in the first week (Ψβδομ«); and until me, righteous (δκαιο«) work remained intact”. The text is shorter than Eth. and Aram., with the absence of “seventh”. However, the phrase öa äivvt, which literally means “until upon me” reflects a Greek text (*1« #π μοψ or *1« [ „vnx Xvh h ]nX rmXv hltm „vnx bcn [b ]tv r ]bk Xu>q yli div ymdq [ivb>b (4QEng 1 iii 22–23) – “and answering, Enoch took up his parable and said, [‘ … ]seventh I [was born in the] first [week], and until my time righteousness in[deed …”. General Comment The author unequivocally describes the first era as one of righteousness; as such, it would have spanned from the time of creation until the lifetime of Enoch. As there is no hint of a tradition about anything having gone wrong with Adam and Eve in the garden of Eden, the text suggests the influence of earlier Enochic traditions that interpreted Genesis 6:1–4 as a story about the origin of sin through rebellious angels. By keeping the entire beginning

171

The observation of M. Garitte, quoted by Milik, The Books of Enoch, p. 82.

88


unencumbered by evil, the author puts a protology into place that heralds the “many weeks without number” of righteousness which conclude the Apocalypse (91:17). Notes 3a. And he began to recount from the books and said. The phrase looks like a doublet of 93:1 and echoes the opening of the Book of Watchers (1 En. 1:2). Nevertheless, like 93:1 it possesses a literary integrity, at least if the Aramaic evidence is consulted. In this context, the repeated reference to Enoch beginning with the parable functions to mark the transition between the heading (which sums up and anticipates the central themes of the Apoc. of Weeks) and the main body of the Apocalypse itself. The “parable”, which in the Ethiopic becomes “books”, refers to the essential content of the work. This, in turn, picks up what the seer claims to have seen in the “tablets”. 3b. I was born (in) the seventh (part) of the first week. The number seven applies to the generation from Adam in which Enoch was born and, as such, is inferred from biblical tradition (see Gen. 5:1–24). As an articulated tradition, Enoch’s location within the sequence of ante-diluvian generations is found in Jubilees (4:7–16)172 and Similitudes (1 En. 37:1),173 as well as in the New Testament epistle of Jude (cf. v. 14), in which the seventh place of Enoch is explicitly mentioned. 3c. Until when justice and righteousness lasted. Behind “justice and righteousness” is Aramaic Xu>q , which means “truth” or “righteousness” (see above n. 150). The term here denotes the absence of sin, although it is not associated yet with a special community, such as “the plant of righteousness/truth” (vv. 5, 10). On the face of it, this statement seems to ignore the wickedness attributed in the biblical tradition to Adam and Eve (Gen. 3) and Cain (Gen. 4) before the time of Enoch (unlike Anim. Apoc. 85:1–10). For the author of the Apocalypse there is no Adamic “fall” or event prior to Enoch that introduced sin or evil into the world. The text assumes that

172

173

The scheme of reckoning employed in Jubilees is, however, different from that of Apoc. of Weeks. Whereas the Apoc. of Weeks assigns Enoch’s birth to the “first week”, the author of Jubilees locates the event at the time of “the eleventh jubilee … the fifth week … the fourth year” (4:16). The timelines used by the authors are incompatible. See the Introduction section B above regarding the different chronological schemes in use during the 2nd cent. BCE. The editor of the opening of Similitudes mentions the seven generations; this is perhaps not only based on the biblical tradition, but also influenced by the detail given about Enoch in the present text.

1 Enoch 93:3

89

during the time of Enoch things essentially, though not necessarily actually, began to go awry.174 The author, therefore, may presuppose that cosmic evil originated through a rebellion against God by angels, called “watchers” (Bk. of Watchers at 1 En. 6; Anim. Apoc. at 1 En. 86–88; Jub. 4:22–24; Bk. of Giants at 4Q203 8; 4Q530 2 ii + 6–7 i-ii + 8–12; 4Q531 1). The rebellion and advent of these angels from heaven, caused by their infatuation with the beauty of the women of the earth, resulted in the birth of giant offspring who violently oppressed humanity. In turn, humans were given reprehensible instruction, not only becoming victims but also corrupt in the process. These events, narrated in early Enochic interpretations of Genesis 5:21–6:4 (1 En. 6–11; 88–89), are regarded as having taken place during or just after Enoch’s lifetime; they provide the reason for a divine judgement that manifested itself through (a) intramural killings amongst the giants (1 En. 7:5; 10:9, 12; Jub. 5:9; cf. 7:22) and (b) the Great Flood associated with Noah (1 En. 88; Bk. of Giants). In the Apocalypse the fallen angels tradition does not occur explicitly until week ten when, at least according to the Ethiopic version, an “eternal judgement” is carried out against the “watchers” (91:15; see Note). This conclusion implies that the fallen angels are regarded as cosmic powers that must be dealt with in order for sin and evil to be completely, and finally, eradicated. Between the first and tenth weeks, however, the language of the author focuses more on instances of human sin and wrongdoing. In this way any belief in demonic powers (probably assumed by the author and his community) is not be allowed to detract from the accountability of humanity before God.175 This view, on the face of it, seems to be in conflict with that of the Epistle (1 En. 98:4), the author of which insists that the origin of sin is human rather than from outside the world. To be sure, the Epistle does not specifically blame the first man for sin, and therefore does not imply an Adamic fall. The presence of sin in the world and its consequences are not narrated until the author’s sacred history reaches the second week (v. 4). Enoch’s life, then, marks a bridge between the first two weeks, with his birth marking the close of the first.

174

175

Presumably the writer may have received a tradition about the Adam and Eve similar to what is related in the Bk. of Watchers (at 1 En. 32:1–6). The passage affirms that they “learned wisdom” from eating of “the tree of wisdom” and were driven from the garden when their eyes were opened, but does not denounce or bemoan what happened in any way. This is not dissimilar to Jub., according to which the flood comes on account of human sin, though the increase of sin leading to a crisis came about largely because of the erring angels (cf. 5:1–32).

90


The Second Week (93:4) (4) “And after me, in the second week, great evil will arise and deceit will have sprouted up; and in it there will be the first end, and in it a man will be rescued. After it has ended, iniquity will increase, and a law will be made for sinners.” Textual Notes Ethiopic: “And … will arise” (wa-yeqawwem, masc.; Tana 9, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281) – EMML 2080, Ryl and Eth. II mss. have the fem. wa-teqawwem. // “In the second” (ba-kale’t) – Ull reads kale’t (“the second”); EMML 2080 and BM Add. 24185 have ba-kale’; BM 492 reads kale’ (“the second”). // “Great evil” (‘abay ’ekay; EMML 2080 (‘abay), Berl, Abb 35, Abb 55, EMML 1768 (‘abay)) – BM 485, BM 491 and EMML 6281 have ‘abiy ’ekay; Tana 9 reads ‘abiy wa-’ekay (“great and evil”); Ryl and Eth. II mss. have ‘abay ’ekit. On the absence of “great” in Aram., see Textual Note to Aram. // “And deceit” (wa-g wehlut) – EMML 6281 reads wa-sag welat (“and divination”). // “Will have sprouted up” (baq walat fem.) – EMML 1768 spells baq walat; EMML 6281 has baqalat; Curzon 56 spells baq welat; BM 492 reads masc. with conj. wa-baqal (“and will have sprouted up”). // “There will be” (tekawwen) – BM 485 reads yeqawwen (auditory error(?) or influence from beg. of v., “there will arise”). // “The first end” (qadamit fesame; EMML 2080, Berl, BM 491, EMML 6281) – Tana 9 has qadamita fesame; Abb 35, Abb 55, EMML 1768, Ryl and most Eth. II mss. transpose to fesame qadamit; BM 499 and Westenholz Ms. transpose to fesame za-qadamit (lit. “the end which is first”); BM 485 has qadame fesame. // “Will be rescued” (yedexxen) – EMML 2080 spells yedaxxen; EMML 1768 reads dexna (“will have been rescued”); Abb 55 reads yelehheq (“will grow old”; influenced by vb. telehheq “will increase” later in this v.?); Tana 9 corrupts to yeydexxen. // “A man” (be’si) – Tana 9 spells be’se (as 93:5). // “After it has ended” – Nickelsburg emends to “and after this, at its conclusion” (wa’em-dexra-ze ba-tafsameta) to conform to the style of 93:5, 6, 7, 8, 10; 91:13. He argues that the text otherwise reads as if the week has finished, which is not yet the case.176 The difficulty is only apparent: It is the “first end” that has reached a conclusion, not the second week.177 // “After” (’em-

176 177

Nickelsburg, 1 Enoch 1, p. 436. See further, VanderKam, “Studies in the Apocalypse of Weeks (1 Enoch 93:1–10; 91:11–17)”, CBQ 46 (1984), p. 519.

1 Enoch 93:4

91

dexra; Tana 9, EMML 2080, Berl, BM 491, Abb 35, EMML 1768, EMML 6281) – BM 485, Ryl and most Eth. II mss. read with the conj. wa’em-dexra (“and after”); Abb 55 reads only wa- (“and”); omitted in Frankfurt Ms. // “It has ended” (tafassama, masc. sing.; EMML 2080, Berl, BM 491, Abb 35, EMML 6281) – BM 485 and EMML 1768 read plur. form tafassamu; Tana 9 reads fem. tafassamat; omitted in Abb 55. // “And a law will be made” (wa-sˇer‘at yetgabbar; Berl, Ull, BM 492) – BM 485, BM 491 and EMML 1768 have wa-sˇer‘at yegabber; Tana 9, EMML 2080, Abb 35, EMML 6281, Ryl and most Eth. II mss. emend the last reading to wa-sˇer‘ata yegabber (“and he will make a law”).178 // “For sinners” (la-xate’an) – Berl has la-xaten (“for the sinner”). Coptic: ayv MPNsvei tmeäSNte Näebdomas […]te Näebd[omas (recto col. i 8–10 and col. ii 2) – “and after me, the second week (Ψβδομ«) […]… we[ek (Ψβδομ«)”. // The last word of the v., “week”, does not have a corresponding term in the Eth. Aramaic: ]v ]xmjy Xcmxv Xrq> hb yd ]ynt [ivb> (“the second [week] in which there will sprou[t] deceit and violence” (4QEng 1 iii 24–25), following the restoration of Milik179). The Eth. reading of “great evil and violence” probably reflects an Aramaic text that read hbr instead of hbd (an earlier or alternative form for hb yd ). General Comment It is during the second week that events in the world turn bad. The perpetrators of the “deceit and violence” are not identified, that is, whether they are fallen angels and their gargantuan offspring or wicked humanity. Though it is possible that the texts here refer to the activities of both, the reference to “sprouting” may be an allusion to the illicit sexual activity between bad angels and human women from which the watcher tradition derived. The protology of the first week is carried forward into the second. The “first end” or decisive judgement is executed against evil, and so anticipates a second, more final punishment that is described for weeks seven through ten (91:11–16). Similarly, the rescue of Noah (called “a man”) is a prolepsis for the conversion of “all humanity” at the end of the ninth week (91:14).

178

179

See Dexinger, Die Zehnwochenapokalypse, p. 112 n. 11 and Nickelsburg, 1 Enoch 1, p. 436, who follow Charles, The Ethiopic Version of the Book of Enoch, p. 195. Milik, The Books of Enoch, p. 264.

92


By including both a further time of wickedness and the “law … for sinners” in week two, the author establishes a pattern of contrasts that will resurface during the eras leading up to his own time (93:8–10, weeks six and seven). While there is no criticism of the “law”, it seems in the narrative to function as a temporary expedient to deal with wrongdoers;180 here the reference is perhaps to the Noahic covenant (Gen. 9:1–17), which is not so much presented as a solution to sin as it is a restrainer. Notes 4a. And after me, in the second week. “After me” does not necessarily mean after the departure of Enoch. The expression, which is found amongst all the Ethiopic manuscripts, has been suspected as a corruption, since it seems inconsistent with the tradition that associates the fall of the angels with “the days of Jared” (1 En. 6:1; Jub. 4:16).181 However, the text here is internally consistent with the focus in 93:2 on Enoch to indicate time (93:3c – “until when”). Moreover, any inconsistency is only apparent; the expression may be taken as a further specification of when, during the days of Jared, evil sprang up. From this point on in the Apocalypse the verbs denote events in the future from the fictive perspective of Enoch. 4b. Great evil will arise and deceit will have sprouted up. The second week contrasts markedly from the first. Whereas the first week is marked as a time of righteousness, the second is characterised as a time during which evil has its beginning. This underscores further that the author’s schematic view of sacred history does not include either an Adamic fall or the murder of Abel by Cain. How is this to be explained? Several explanations are possible: (a) the author did not know these traditions, (b) he did not consider them momentous enough to affect his essential caricature of the first week (cf. 1 En. 32:6), and (c) he is not, strictly speaking, making any claim about the beginning of sin. The difficulty of imagining the author not knowing these traditions from Genesis chapters 2–4 strengthens the likelihood of either (b) or (c) or, more probably, both.

180

181

Such a tradition may underlie Paul’s argument in Gal. 3:19, if he has applied such a view of the Noahic covenant to the Torah which was “added on account of transgressions”. Dexinger, Zehnwochenapokalypse, p. 122 and Black, The Book of Enoch, p. 289, who argue that “after me” deviates from the temporal expression otherwise used to introduce each week: “thereafter” (i.e. the same word without the affixed 1st pers. sing. suffix).

1 Enoch 93:4

93

“Sprout up” (Aram. xmj ) extends the planting metaphor introduced in 93:2 and is developed in verses 5 and 10. Whereas in verses 2, 5, and 10 the substantive “plant” or “planting” is used to reflect positive images of God’s chosen community, here the verb denotes the growth of malevolent activity.182 The contrast, which metaphorically pits good and bad plants over against one another, is picked up and applied in generalising terms in Matthew 7:17–20. The term does not in itself refer to sin at its inception, but rather to the growth of evil that follows. Nevertheless, the planting imagery – that is, the inception – probably does not lie far in the background. The Aramaic term “planting” (hbjn ) could refer neutrally to insemination resulting from sexual activity, and does so within the context of the fallen watchers tradition.183 It is possible, then, that the time of Enoch is being implicitly associated with the fallen angels. If so, the author does not wish to lay stress on this, as he is mostly concerned with the consequences of this for humanity. Both the terms “deceit” and “violence” occur elsewhere as descriptions of ante-diluvian activities. The Aramaic term rq> may be translated as either “deceit” or “lie”. As a verbal form, it is used in the Book of Giants (4Q533 4.1) to refer to ante-diluvian activities probably carried out and fomented by the fallen angels and their offspring.184 In this context, the verb is co-ordinated with the word “lies” (]ybdk , l.2). In 93:4, in its substantive form, rq> provides a contrast with the “truth” (u>q ) that has characterised the preceding first week (v. 3). The term for “violence” (cmx , Heb. and Aram.) is already used in the biblical tradition at Genesis 6:11, 13 to describe the activity of “the flesh” on the earth before the flood. This is picked up in a number of texts and applied to the malevolent deeds committed by the watchers and their offspring, the giants: see especially Book of Watchers (9:1185, 6); Book of Giants (esp. 4Q531 19.2186; 4Q203

182

183

184

185 186

This is comparable to the metaphor as used in Deut. 29:18 (see Nickelsburg, 1 Enoch 1, p. 443), though the contrast with a good plant or root there is missing. See 1QapGen ii 15, in which Lamech is assured that “the planting of fruit” (tbjn Xyrp ) is not that of the fallen watchers, but his own. The expression is used neutrally, and the text shows no concern to distance such language from the activity of the rebellious angels. The reading hrq [>l is a preferable to that of Milik’s hrq [bl (“to inspect”; The Books of Enoch, p. 237); for discussions of this, see Stuckenbruck, The Book of Giants, pp. 195–96 and Puech, “533. 4QLivre de Géantse ar”, DJD 31, pp. 110–11. 4QEna 1 iv 8 (hcmx ) par. XQpapEnoch l.4 (hcmx ). See Puech, “531. 4QLivre de Géantsc ar”, DJD 31, p. 71.

94


5.2187); and Genesis Apocryphon (1QapGen v 18–19; vi 5). In particular, both terms occur together in 1 Enoch 91:11, which bridges both the Exhortation and the seventh week from 93:10 into the eighth week of the Apocalypse, perhaps under the influence of the present verse. 4c. And in it there will be the first end. Together with 1 Enoch 91:5–9 and 106:19–107:1, the author draws on the widespread contemporary tradition that finds in the Noahic flood an analogy for eschatological events. Echoes of this are developed in relation to the eighth, ninth, and tenth weeks (see 91:12–16 below). Several early Enochic texts draw on this typology, in order to underscore the significance of the Noahic tradition on the readers. One important passage in this connection is in the Book of Watchers at 1 Enoch 10. The chapter opens with a message to Noah announcing the flood from which he is to escape (vv. 2–3). This is followed by divine instructions to Raphael (vv. 4–8), Gabriel (vv. 9–10), and Michael (vv.11–16a), respectively, who are to oversee the punishment to be meted out to the watchers and their giant offspring (vv. 7–8, 9–10, 11–15). The theme of destruction associated with the deluge re-emerges as the text heralds events of the eschaton. On the one hand, uncleanness and wickedness will be completely destroyed before the beginning of an (eschatological) age of exceptional unprecedented reproductivity. On the other hand, the righteous will be rewarded, and all the nations of the earth will worship God. In an inclusio the chapter concludes with the divine promise, in an allusion to Genesis 9:11, that a flood will never again be sent upon the earth to cleanse it from corruption and sin (v. 22). In the Book of Giants (at 4Q530 2 ii + 6–7 i + 8–12, ll. 6–20a), the typology contributes to the imagery of two giant brothers’ dream visions. Hahyah’s dream (ll. 6–12) recounts, drawing on plant imagery, the destruction to come upon the watchers and the giants, who are called “shoots” (]y>r> , l.8). If Puech’s reconstruction is correct, that 6Q8 2 provides some of the missing text in the lacunae for lines 8–11,188 then the same passage also refers, by contrast, to Noah’s three sons as “three shoots” (l.9; text in 6Q8 2.1). The vision, which contrasts between the giants and sons of Noah, on the one hand, and between the watchers and Noah himself, on the other, is followed by a further dream vision recounted by ’Ohyah (ll.15–20). In this second dream, the giant tells of a divine courtroom of thrones erected on the earth; here, with the books 187

188

Probably occurring here as a verbal form; see Stuckenbruck, “203. 4QEnochGiantsa ar”, DJD 36, pp. 17–19, though Milik (The Books of Enoch, p. 312) construes the word as a substantive. Émile Puech, “Les fragments 1 & 3 du Livre de Géants de la Grotte 6 (6Q8 1–3)”, RevQ 74 (1999), pp. 227–38; “530. 4QLivre de Géantsb ar”, DJD 31, pp. 28 and 33–34.

1 Enoch 93:4

95

(of deeds) opened, judgement is held. The dream, which bears a strong affinity with heavenly scene of judgement in Daniel 7:9–14,189 evokes a sense of finality that is suggestive of the day of eschatological judgement, when evil will be completely eradicated. The later Similitudes adapts the typology in much the same way (1 En. 67:1–69:29). The flood story, then, narrativises the conviction of God’s decisive triumph over evil in the past, one that provides assurance of this, in an even more conclusive way, in the eschatological future. In the New Testament the flood typology is used in several ways: (a) exorcism tradition from Jesus’ ministry (Mk. 5:1–20); (b) day of judgement tradition involving the Son of Man (Mt. 24:36–44; Lk. 17:26–27); and (c) baptismal tradition (1 Pet. 3:18–22). While retaining the future, eschatological thrust of the flood typology (b), the essential difference emerging in the early Christian materials is the use of Noahic tradition to illustrate the fulfilment of eschatological hope in Jesus’ ministry (a) and early Christian initiation (c). 4d. And in it a man will be rescued. This unmistakable reference to Noah serves as the positive counterpart to the allusion to the flood in the previous phrase. Just as the flood serves as a type for the anticipated destruction of evil in the eschaton, so also Noah is linked to the righteous who will be rewarded for their faithfulness in the eschatological age. The stereotyping of each of the weeks might seem reductionistic, in this case, the mention of only “a man”190 who will survive the flood. The Book of Watchers likewise refers only to Noah in relation to the deluge (1 En. 10:1–3). This statement does not, however, amount to a claim that only Noah survived. Noah is being understood as a collective, representative figure for the righteous who would follow him.191 In emphasizing the same, other texts, while focusing on Noah, refer at the same to his sons. For example, while referring to Noah exclusively when

189

190

191

Concerning the possible tradition-historical relationship between Dan. 7:9–14 and ’Ohyah’s dream vision, see Stuckenbruck, “The Throne-Theophany of the Book of Giants: Some New Light on the Background of Daniel 7”, in eds. Stanley E. Porter and Craig A. Evans, The Scrolls and the Scriptures. Qumran Fifty Years After (JSP Supplement Series, 26; Sheffield: Academic Press, 1997), pp. 211–20. Concerning the use of “man” (be’esi) in the Apocalypse, see under v. 5 below. Here it suffices to note that the Anim. Apoc. (1 En. 89:1) stresses that Noah “became a man” just before building the vessel that would ensure his and his sons’ survival during the flood. Regarding the text, however, see n. 1026 below. As e.g. is made explicit in 1 En. 10:3 (the extension of plant imagery; see Note to 93:2c), Wis. 14:5–6 and Jub. 10:1–6.

96


narrating the flood events (5:20–6:16), the author of Jubilees nevertheless does specifically mention the birth of Noah’s sons (4:33) and in the aftermath of the flood refers to each of them, both specifically (8:10–9:15) and generally (10:1–6), implying that his sons were with him during the deluge (similarly, see Sim. 64:1–13). The specific mention of Noah’s sons alongside their father occurs in other texts in order to underscore the reproductive link between pre- and post-diluvian times and, accordingly, the continuation of God’s purposes (particularly through the line of Shem) as well as of sin. This occurs in the Animal Apocalypse (cf. 89:1–10), according to which Noah the “white bull” is joined in the vessel by “three bulls” who are protected with him from the waters of the deluge (89:1); after the flood, the three bulls as then characterised: one is “white” (whose line would lead to Abraham),192 while the other two are “black” and “red” respectively (89:9–10). The reference to the three sons of Noah in the Book of Giants (see Note on v. 4c above) serves the immediate purpose of providing a contrast with the giants who cannot escape punishment through the flood, while Noah himself is contrasted with the fallen angels.193 Noah’s escape is attributed to divine activity (passivum divinum) which salvages the cataclysmic effect of “the first end”. God’s preservation of Noah ensures the continuity of his purposes amongst humanity.194 Significantly, as in the Book of Watchers (1 En. 10:1–3), there is no mention of an ark or vessel. The absence of this detail may be due to the need to schematise in the Apocalypse or may simply reflect the influence of the Book of Watchers. Perhaps the building of the ark by Noah (in accordance with God’s instructions) in the biblical tradition (cf. Gen. 6:13–22) would have distracted from the emphasis here on Noah’s survival as God’s action, an emphasis which will be developed in the Similitudes (1 En. 67:2) which attributes the building to the angels, not Noah.195

192

193

194

195

A similar, though much more elaborate, emphasis on the preference of Shem, is narrated in Jub. 8:12–21 and 10:14 (Noah “loved him more than all his sons”). On the other hand the focus on Noah in Wis. 14:6 results in a contrast between Noah himself and the giants who perished in the flood waters. See Birth of Noah (and General Comment on 106:18). In Ben Sira’s encomium of exemplary ancestors, Noah is commended for his perfect and righteous character and, “in the time of wrath he kept the race alive”; therefore a remnant was left on the earth when the flood came” (Sir. 44:17). In Wis. 14:6 he is called “the hope of the world” who “took refuge on a raft” and “left to the world the seed of a new generation”. This possibility is no surprise, since in the Anim. Apoc. (89:1) Noah’s transformation into a “man” (which in that document denotes elevation to an angelified state) occurs just before his builds the ark.

1 Enoch 93:4

97

4e. After it has ended, iniquity will increase. The second week does not finish with the flood itself (see Textual Note), but during its aftermath when a covenant is established with Noah (see below). For all its significance as an act of divine punishment on the wickedness arising during the ante-diluvian period, the flood does not do away with evil (‘amada, “iniquity”) entirely.196 Early apocalyptic traditions that draw on the flood as a type for judgement in the eschaton are at pains, in coming to terms with the biblical account,197 to describe how, after such a definitive punishment, wrongdoing could once again arise. In the Book of Watchers (ch.’s 15–16), this is primarily explained as the residue remaining from the punishment of the giants, whose bodies were destroyed while their spirits go on to afflict humans and cause them to sin (15:8–16:3). The author of Jubilees, while making more room for the notion of the flood as punishment for human sins as well as for the angels and giants’ misendeavours, explains the continuance of evil after the flood (cf. 7:20–29) on the basis of a negotiated arrangement between the chief of demons, Mastema, and God; while ninetenths of the demons are completely incarcerated until the end, one-tenth are allowed to continue their activities of harming and corrupting humans (10:7–14).198 The notion of iniquity increasing may be a continuation of the plant metaphor in verse 4b. The verb (telehheq “will increase”), however, also occurs in the similar contexts of Exhortation 91:5, 7 and Birth of Noah 106:19. However, the focus in the Apocalypse seems to be more on human, rather than on angels’ (and giants’) wrongdoing, and corresponds to a basic pessimism with regard to the human race. Similarly, the Animal Apocalypse singles out the “black” and “red” bulls – references to Ham and Japheth essential re-producers of wickedness after the flood (1 En. 89:10–11).199 However, the Animal Apocalypse makes more explicit that the persistent

196 197

198

199

The same term recurs in 91:11 in the context of its complete eradication. See God’s response to Noah’s sacrifice, promising not to destroy the earth again in Gen. 8:21; here “the inclination of the human heart” is said to (continue to) be “evil from youth”, as a given of the human condition. See further, VanderKam, “The Demons in the Book of Jubilees”, in eds. Armin Lange, Hermann Lichtenberger and K. F. Diethard Römheld, Die Dämonen – Demons. Die Dämonologie der israelitisch-jüdischen und frühchristlichen Literatur im Kontext ihrer Umwelt (Tübingen: Mohr Siebeck, 2003), pp. 339–64. This may be inferred from the animal symbolism that follows in the vision. To be sure, Anim. Apoc. allows for a continuing role of the fallen angels (i.e. if they are the same as the “seventy shepherds” overseeing the punishments of Israel) while the giants are completely destroyed in the flood.

98


post-diluvian evil is not restricted to Ham and Japheth, but affects the progeny of Shem as well. This corresponds to the interest of the author in his own community as the locus of God’s activity within Israel. Much the same may be implicit in the Apocalypse from this reference to “wickedness”; that wickedness includes Israel as well as the other nations in the aftermath of the flood may be inferred, and is confirmed by the focus on “the plant of righteousness” and “the eternally chosen”, that is, a community within Israel (93:2, 5, and 10). 4f. And a law will be made for sinners. The term for “law” (Eth. sˇ/ser‘at) may also carry the meaning of “covenant”, so that is could be an equivalent for either Greek *δια$κη or *νμο«.200 Indeed, a number of scholars have interpreted the text along these lines.201 The problem with this conventional view is the implication that, outside this particular covenant (given the specific instruction on shedding of blood), other forms of wrongdoing and wickedness perpetrated between the time of the flood and the covenant are not considered. In a broadly caricaturing document such as the Apocalypse, one would expect an instruction that is more comprehensive in scope. Therefore, Dexinger, followed by Black and Nickelsburg, has argued that this statement does not have the Noahic covenant in view (cf. Gen. 8:20–21; 9:1–17), but rather another specific law for “sinners”.202 The basis for their view lies in Jubilees 6–7, according to which Noah, in the twenty-eighth jubilee, “began to command his grandsons with ordinances and commandments and all of the judgments which he knew” (7:20). The instructions are concerned with several areas: (a) covering the shame of nakedness; (b) worshipping “the one who created them”, expressed through honouring one’s parents and loving the neighbour; and (c) separation from “fornication and pollution and from injustice” (v. 20). The text goes on to explain that the flood was sent to destroy “because of these three” (probably referring to the activities under (c), specifying such activities as but a continuation of the sort of wrongdoing brought about by the pre-diluvian watchers. After all, the watchers had (1) fornicated with the daughters of humanity, (2) fomented impurity through this forbidden union, and (3) through their offspring, were the cause of much bloodshed and injustice upon the earth 200

201

202

See Knibb, The Ethiopic Book of Enoch, 2.224 and Nickelsburg, 1 Enoch 1, p. 444, both of whom refer to Dillmann, Das Buch Henoch, p. 295. See Dexinger, Zehnwochenapokalypse, pp. 123–24, and n.’s 27 and 28 for a list of those scholars, mostly from the late 19th – early 20th century, who have taken this view. Dexinger, Zehnwochenapokalypse, p. 124; Black, The Book of Enoch, pp. 289–90; and Nickelsburg, 1 Enoch 1, p. 444.

1 Enoch 93:5

99

(vv. 22–24). According to this reading, the “law” was given to curtail the same sort of evil that had been so rampant before the deluge, that is, activity that Noah’s grandsons were engaging in due to demonic seduction by the spirits of the giants (7:27–29). Whereas the prohibition against eating flesh with its lifeblood in it and the shedding of blood in Genesis 9:1–7 reinforces the respect due to humanity made in God’s image, the account of Jubilees has integrated this into the watcher tradition in order to undermine repetition of transgression (see Note to 98:11). At the same time, however, the author of Jubilees retains an interpretation of the covenantal passage from Genesis 8:21–9:17 that makes no attempt to remedy the damage and legacy left by the fallen angels or their offspring (cf. Jub. 6:1–16). If the reference to sprouting of “deceit” and “violence” at the beginning of 93:4 has anything to do with the fallen angels, then the “sinners” here are likely those who have revived the sin which the flood had been sent to destroy. The association of “the law” with “sinners” may have influenced later statements in the New Testament regarding the giving of the law as a means of keeping wrongdoing in check or from getting out of hand. See, for instance, Mark 10:3–5 (and pars.) and Galatians 3:19 in which, however, the association is made with the Mosaic Torah.

The Third Week (93:5) (5) “And after this, in the third week, at its end, a man will be chosen as the plant of righteous judgement, and after him there will go forth the plant of righteousness forever and ever.” Textual Notes Ethiopic: “In the third” (ba-sˇalest) – EMML 2080, Berl and BM 491 have ba-sˇales. // “At its end” (ba-tafsameta) – Tana 9 reads ba-tafsameta (“at (its) end”). // “A man” (be’si) – Tana 9 spells be’se (as 93:4). // “Judgement” (kwennane) – omitted in Ull. // “And after him … righteousness” – omitted in BM 485 through homoioteleuton (sedq … sedq, “righteousness … righteousness”). // “And after him” (wa-’em-dexrehu) – Berl reads wa-’em-dexra-ze (“and after this”). // “The plant of” (la-takla; Tana 9, EMML 2080, Berl, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281) – Ryl and Eth. II mss. have takla. // “Will go forth” (yewadde’; Tana 9, Berl, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281) – EMML 2080, Ryl and Eth. mss. read yemasse’ (“will come”). // “Forever and ever” (la-‘alam ‘alam; Tana 9, EMML 2080, Berl, BM 491, Abb 35, EMML 1768,

100


EMML 6281) – Ryl, Eth. II mss. and Abb 55 read la-‘alam (“forever”); BM 485 reads za-la-‘alam (“which is forever”). Coptic: ] ayv MNNsa nai tmeäöomte Näebdomas na övpe , ayv ÄN pesèvk ebol sepasvTP N oyrvme eytv [(recto col. ii 3–9) – “And after this will come the third week (Ψβδομ«); and when it has been completed a man will be chosen (elected) as a pl[ant”. // The verb “will come” (subj. of “the third week”) is not in the Eth. Aramaic: Nothing survives. General Comment The third week is marked by the election of a group from a man who himself is selected. The text adapts the widespread tradition, biblical and postbiblical, regarding those who are the legitimate heirs to the covenant blessings given to Abraham. Of course, in Jewish tradition, the covenant identity of Israel was traced back to the divine choice of Isaac over Ishmael and, further, Jacob over Esau. This was strengthened by the renaming of Jacob as “Israel”, already in biblical tradition (Gen. 35:1–15, esp. v. 10). Notes 5a. And after this, in the third week, at its end. The schema to be followed in introductions to the later weeks essentially begins here. The initial phrase (“and … week”) corresponds to that for the fourth (v. 6), fifth (v. 7), sixth (v. 8), seventh (v. 9), ninth (91:14), and tenth (91:15) weeks. “At its end”, however, occurs only in relation to the fourth and eighth weeks (v. 6 and 91:13). The beginning of the third week is not described. The author seems to suppose, however, that it has begun with the instructions associated with Noah (v. 4), extending from that time until the time of Abraham and Jacob. Whereas the author fills the second week with a sequence of events, it is ultimately the end of the third week that takes on any special interest. 5b. A man will be chosen as the plant of righteous judgement, and after him there will go forth the plant of righteousness forever and ever. This is the second of three references to a “man” (Eth. be’esi) in the Apocalypse, the first instance referring to Noah (v. 4) and the third relating to Elijah (v. 8). While there is no question in the Apocalypse that those given this designation are human, the term denotes someone of special importance. The events associated with each “man” involve rescue (Noah), election (Abraham; on this identification, see immediately below), and ascension (Elijah) of a “man” suggests. The text does not disclose, however, whether – beyond

1 Enoch 93:5

101

the simple meaning of “human being” – the term carries in it an idealisation of human nature at its best or implies an angelomorphic status. While the former seems a straightforward idea to suppose, the possibility of the latter cannot be dismissed out of hand. If tradition preserved in the Animal Apocalypse was known to the writer of the Apocalypse, it is interesting to note the application of “man” to special figures in sacred history in a vision otherwise dominated by representations of humans by means of animal symbols. In the Animal Apocalypse, the ones designated as “man” are Noah (89:1), Moses (89:36), and the angelic scribe who keeps records in the eschatological judgement (90:14, 22). In the cases of Noah and Moses, the status of being a “man” is acquired through transformation (i.e. from being a “sheep”), for Noah in advance of his building the ark and for Moses just before he built the ark of the covenant. Thus the term “man”, which results from elevated status, is closely associated with the construction of edifices that are of significance for Israel’s sacred history. In addition, the term may imply some sort of angelification. The “plant” imagery is here applied for the first time in the vision proper (see Note on 93:2c). Neither of the two occurrences in this lemma associates the image with Noah, whose appearance in the history has been assigned to the second week (v. 4). Since the fourth week refers to the Sinai event, there is little question that the first mention of “plant” here is a reference to Abraham, while the second instance, the eternal “righteous plant”, represents Abraham’s offspring. Here, two obvious differences from the usage of “plant” in the Book of Watchers at 1 Enoch 10:3 (on which see Note on v. 2c above) are apparent: (1) the metaphor here is applied to two referents, whereas in 10:3 only the offspring of Noah are essentially in view; and (2) here it is applied to the story of Abraham, not to that about Noah. It is unclear from verse 5, however, whether the second “plant” – that is, the one that follows Abraham – refers (a) to a particular individual (such as Isaac or even Jacob203); (b) to a corporate, ethnic Israel which shall last eternally through a righteous remnant; or (c) to a righteous remnant which only consists of the chosen ones (see v. 10). Any decision on which amongst these possibilities is to be preferred depends on how the “plant” is related to the expression “for ever”. The word “for ever” alone (Eth. la-‘alam) cannot be limited to a single person in biblical history; this weakens the case for (a). At the same time, the term qualifies how long it is that “the plant of truth/

203

See, concerning the difficulties in the text and its interpretation, Isaac, “1 (Ethiopic Apocalypse of) Enoch”, p. 74 and n. 1; Black The Book of Enoch, p. 372; and Tiller, “The ‘Eternal Planting’ in the Dead Sea Scrolls”, p. 321 and n. 22.

102


righteousness” shall endure in the divine plan; one would therefore be hard pressed to suppose that this is simply a reference to ethnic Israel in its entirety, which if anywhere has just been mentioned in relation to the figure of Abraham.204 It is, rather, none other than a designation for a select, collective offspring of Abraham concerning which the Apocalypse has been authored, as the introduction in 93:2 makes clear. Given the significance of this “plant” in the seventh week just before the eschaton (v. 10), “plant of righteousness/truth” denotes a group, a “true Israel” selected from amongst Abraham’s offspring, that provides a continuous link between biblical and eschatological time. See the Note to 93:10b below.

93:6: The Fourth Week (6) “And after this, in the fourth week, at its end, visions of holy and righteous ones will be seen, and a law for every generation, and an enclosure will be made for them.” Textual Notes Ethiopic: “And after this” (wa-’em-dexra-ze) – Berl has wa-’em-ze. // “In the fourth week” (ba-rab‘et sanbat) – BM 491 reads only ba-rabe‘t (“in the fourth”); BM 485 transposes to ba-sanbat rabe‘t; Berl has ba-rabe‘ sanbat. // “At its end” (ba-tafsameta) – BM 491 reads wa-tafsameta (“and (at) its end”); Berl and EMML 1768 have ba-tafsamita; Abb 35 has wa-ba- tafsameta (“and at the end”); Ull reads ba-tafsameta yetra’’ayu (“and at its end there will be seen”); EMML 6281 reads za-ba-tafsameta (“which is in its end”); Ryl and Eth. II mss. have wa-ba-tafsameta (“and at its end”). // “Visions of holy and righteous ones” (ra’yata qedusan wa-sadeqan; Tana 9, EMML 2080, Berl, BM 491, Ryl, Eth. II mss.) – EMML 6281 has re’yata qedusan wa-sadeqan; Ull has ra’yat qedusan wa-sadeqan; Abb 35 reads ra‘yat qedusat wa-sadeqan (“holy visions and righteous ones”); BM 485 reads ra’ya qedusan wa-sedq (“a vision of holy ones and righteousness”), making the text easier to comprehend, since it has a particular vision (that given to Moses at Mt. Sinai?) in mind – the reading is preferred by Black (see under the Note to 93:6b).205 // 204

205

That is, the text is at this point not concerned with establishing God’s election of Isaac over Ishmael or of Israel (i.e. Jacob understood collectively) over against Esau, as is done in Jub. 17:4–18 and e.g. 19:15–31, respectively. The Book of Enoch, p. 290. Opting for the plural are, e.g., Dexinger, Zehnwochenapokalypse, p. 113; Knibb, The Ethiopic Book of Enoch, 2.224; and Nickelsburg, 1 Enoch 1, p. 434.

1 Enoch 93:6

103

“Will be seen” (yetra’’ayu, plur.; EMML 2080 (yetre’’eyu), Berl, BM 491, Abb 55, EMML 1768 (yetra’’eyu), Ryl, most Eth. II mss.) – BM 485 and BM 484 read sing. yetra’’ay; Tana 9 has yetra’’ay; Abb 35 reads ’itre’’ayu (“will not be seen”, auditory error?); EMML 6281 reads yetxarreyu (“will be chosen”). // “And a law” (wa-sˇer‘at) – Tana 9, Berl, EMML 6281, BM 499 and Westenholz Ms. have wa-ser‘ata; omitted in Abb 55. // “For every generation” (la-tewleda tewled) – EMML 6281 has la-tewleda tewleda; Curzon 56 reads only la-tewled (“for the generation”); Bodl 5 spells tewlet. // “Will be made” (yetgabbar) – Berl reads yegabber (cf. v. 4). Since no verb accompanies the phrase “and a law for every generation”, Berl adds the vb. to address the difficulty. // “For them” (lomu) – Nickelsburg, following Copt., emends the text to bomu (“amongst them”).206 Coptic: ] vn , ayv se namoyNK Nte skhnh ära$ NähTS , (verso i 2–5) – “]… and a tent (σκνη) will be built among them”. Aramaic: Nothing survives. General Comment Week four encompasses a time span that stretches from Abraham until the building of an “enclosure”, probably a reference to the ark of the covenant erected after the giving of the Torah at Sinai. Significantly, this is the only explicit mention of the Mosaic Torah in 1 Enoch. Notes 6a. And after this, in the fourth week, at its end. Concerning the stylised phraseology, see the Note under 93:5a. Again, as in the third and fifth weeks, the author shows less interest in the period as a whole than in what happens at its conclusion. The events summarised in the following phrases bring the fourth week into the time of Israel’s wilderness wanderings, during which the ark of the covenant is constructed. 6b. Visions of holy and righteous ones will be seen. The precise meaning of this lemma is open to debate. Black has, for example, argued that the singular “vision” constitutes a better reading (on the ms. evidence, see Textual Note above).207 However, the plural “visions” is to be preferred as the lectio difficilior. The plural might, for example, be problematic if the text has in

206 207

Nickelsburg, 1 Enoch 1, p. 436. The Book of Enoch, p. 290.

104


view the giving of the law on Mt. Sinai.208 A number of interpreters, however, have tried to take the plural form seriously. In one vein, A. G. Hoffmann argued at an early stage of interpretation that the “visions” refer generally to the series of revelations (“Offenbarungen”) that were given to the pious descendants of Abraham.209 This construal, however, would require this week to overlap chronologically with the third week, which includes mention of Abraham’s offspring, “the plant of righteousness”. In another vein, there is the more widespread view that the plural may refer to the plagues or miracles experienced by Israel at the time of their exodus from Egypt.210 This view is not impossible; however, it may be problematic, especially if the verb “will be seen” (yetra’’ayu) includes the Sinai event as well. A more important question for interpretation is the precise meaning of “holy and righteous ones”. Are they (a) the elect, humans of Israel who are wandering in the wilderness211 or (b) angelic beings who are involved in the giving of the Torah?212 If the text is referring to the human elect, the nomina recta would probably have to be understood as the subject of the action: “visions by …”. This would construe the passive verb “will be seen” as tautological to the “visions”, since all the text would have needed to state is that “there will be visions by holy and righteous ones”. As such, the “holy and righteous ones” refer to Israel. The other way of understanding the nomina recta is to render them as the object of the action implied in “vision”: there will be visions involving holy and righteous

208

209

210

211

212

Black, The Book of Enoch, p. 290, assumes that this phrase is part of a single Mt. Sinai event. His reasoning for preferring the singular “vision” does not make sense, namely, that the “holy and righteous ones” are angels involved in the Sinai event. Hoffmann, Das Buch Henoch in vollständiger Übersetzung mit fortlaufendem Commentar (2 vols.; Jena: Croeker, 1833–1838), p. 800. For a listing of authors behind this view (Charles, Beer, Martin, Dillmann, Riessler), see Dexinger, Zehnwochenapokalypse, p. 127. For Thorndike the expression “unidentified visions” suggests without warrant that the author refers to an event which parallels the secret history of his own sect (“The Apocalypse of Weeks and the Qumran Sect”, p. 167). This interpretation might be suggested if the other Enochic texts using the same double designation are taken into account; cf. esp. the Epistle at 99:16b and 100:5a (further Sim. at 38:4; 51:2; and 65:12). As maintained by Nickelsburg (1 Enoch 1, pp. 446, 500) and Black (The Book of Enoch, p. 290). This interpretation seems to be supported by the omission of “righteous ones” in Abb 55.

1 Enoch 93:6

105

ones which will be seen (by the Israelites). In this case, the holy and righteous ones are thought of as angelic beings who have participated in the theophany at Mt. Sinai (Deut. 33:2 – “the myriads of his holy ones” [see also LXX: κ-ριο« #κ Σινα >κει κα! #πωφανεν #κ Σηιρ 9μ?ν … σ3ν μψρισιν Καδη« #κ δε,ι&ν ατο Aγγελοι μετ’ ατο “the Lord came from Sinai and appeared to us from Seir … together with a myriad of Kades , at his right hand his angels with him”]; cf. also Book of Watchers 1:9). The claim in Exodus 24:9–11 that Moses, Aaron, Nadab, Abihu, and the seventy elders saw “the God of Israel” on the mountain could have been taken as a vision of the heavenly throne room, from which the notion of the presence of an angelic entourage is not remote. By extension, angels as worshippers of the God who revealed the Torah on the mountain, are supporters, indeed upholders, of the law. Their presence enhances the divine glory with which the Torah is associated. The author’s selective focus is thus less directed towards angels per se than to their supportive role in relation to God’s activity. The implied subject, namely Israel or their representatives in the wilderness, suggests that a seeing of angels as they, for example, engage in the worship of God is a mark of piety. This ideal becomes an important component in the experiences attributed to apocalyptic seers whose ultimate visions involve the divine throne and all the activity surrounding it. It is here, in the experience, that the seers often find themselves participating in angelic worship of God. The author of the Apocalypse may assume such a piety, and associates this with the momentous event at Mt. Sinai; the Torah was borne out of a context in which heaven and earth came together. In this way, the author’s understanding of the Sinai event seems to differ from the account given in the Animal Apocalypse (89:29–35). Differences are as follows: (a) the animal vision does not actually refer to the Torah (see below), since in the account the main event of revelation has occurred when God assuaged the people’s thirst with water and then instructed them to keep his commandments (89:28 (cf. Exod. 15:25–26); (b) there is a vision of “the Lord of the sheep” (89:30) at Mt. Sinai (introduced as “that high rock” in 89:29; cf. vv. 32, 33); (c) unlike 93:6, it contains the motif of Israel’s apostasy; and (d) accordingly, a different form of piety is operative, namely one that focuses on the capacity (or lack thereof) to see God and to stand in God’s presence. In Jubilees the Angel of the Presence is instructed to reveal to Moses the Torah at Sinai, that is, “the tablets of the divisions of the years from the time of the creation of the law and the testimony … [until] the day of the new

106


creation …” (1:27–29; cf. 2:1).213 The angelic mediation functions as a means of authenticating the writer’s particular interpretation of the Torah. This compares to the present text if the visions of the “holy ones” are understood as part of the giving of the law “for every generation” in verse 6c. If the “holy and righteous ones” are angelic beings who play a role in the disclosure of the Mosaic Torah, then the Apocalypse opens with a similar claim about an earlier period in which Enoch received revelation through heavenly tablets mediated by the angels. It is not clear, however, that the text actually assumes that angels have participated in the giving of the law.214 The participation by the angels was well in place by the first century CE, as demonstrated by several New Testament authors (Acts 7:38, 53; Gal. 3:19–20; Heb. 2:2–3), for whom the idea undermined the immediacy of the Sinai revelation, and by Josephus (Ant. 15.136, though the reference to “angels” there could mean prophets). In addition, the idea would later be received positively in a number of rabbinic texts.215 This function of angels probably went hand-in-glove with the general growth of interest in angelic roles in carrying out divine activity during the Second Temple period.216 In relation to the Torah, it became a contested motif, not only in the New Testament texts mentioned above, but also in rabbinic literature.217 For the author, the notion of the angels’ presence as seen during the event is significant; it both underscores the revelatory character of what happened at Mt. Sinai and, correspondingly, reflects a visionary piety idealised in apocalyptic circles.218

213

214

215

216

217 218

For discussions of the mediary role of the Angel of the Presence in Jub. and the debates regarding angelic involvement in the unveiling of the Sinai Torah, see, respectively, James C. VanderKam, “The Angel of the Presence in the Book of Jubilees”, DSD 7 (2000), pp. 378–93 and Hindy Najman, “Angels at Sinai: Exegesis, Theology and Interpretive Authority”, DSD 7 (2000), pp. 313–33. Black, The Book of Enoch, p. 290, mentions this possibility and simply notes that it is “a later development”. See the discussion of the literature in David J. Halperin, Faces of the Chariot. Early Jewish Responses to Ezekiel’s Vision (TSAJ, 16; Tübingen: Mohr Siebeck, 1988), pp. 171–79. As such, it may be analogous to the development of interpretations of Gen. 1:27 that emphasized the angels’ involvement in the creation of humanity (see the references in the Note to 106:12a). Najman, “Angels at Sinai: Exegesis, Theology and Interpretive Authority”, pp. 326–32. Such a piety, which combines ascetic rigours derived from Torah-piety with a particular interest in angels, may be reflected among those against whom the author of Colossians later polemicises (Col. 2:8–23); see Fred O. Francis, “Humility and Angel Worship in Colossae”, in eds. Fred O. Francis and Wayne Meeks, Conflict at Colos-

1 Enoch 93:6

107

6c. And a law for every generation. Nickelsburg observes that “This is the only explicit reference to the Mosaic covenant/Torah in the whole Enochic corpus.”219 The absence of explicit mention in the 1 Enoch corpus (including the Book of Giants) continues to has been stressed by scholars such as Milik, Sacchi, and Boccaccini, who find therein a form of Judaism centred around the figure of Enoch which, while not outright rejecting the Mosaic law, minimises its significance as the core of Jewish tradition. This view is elaborated in several ways. Milik, for example, has argued that, early on, the Enochic works were being gathered into a five-part corpus which functioned as counterpart to the five books of the Torah (see volume Introduction, section B.2). Along these lines, but developing the notion further, Boccaccini has attempted to distinguish different apocalyptic groups which were forming separate identities during the second century BCE on the basis of their ideological differences: an Enochic Judaism, on the one hand, and a Torah-centred Judaism (represented e.g. by the book of Daniel), on the other (see Introduction to the Epistle, section C). While the absence of emphasis in the Enochic corpus is conspicuous, this verse and its integration – along with the rest of the Apocalypse – into the 1 Enoch materials at a very early stage (i.e. at least the copying of 4QEng ca. the mid-1st cent. BCE) means that such a differentiation should not be pressed too far, that is, this does not mean that the postulated groups were in open ideological (and social) conflict with one another. It is not clear whether the lemma assumes the previous verb (“will be seen”) or the following one (“will be made”); in the former case, the visions would be linked to the law, which in turn would be part of the visionary experience,220 and in the latter case, the law would be that which is given to the people. Whichever the case, the “law” is closely bound up with both the former (“holy and righteous ones”, i.e. angels) and the latter (“the enclosure”, i.e. the tabernacle). The phrase “for every generation” (tewleda tewled) signifies that the law was intended to be everlasting (see Note on 99:2a). 6d. And an enclosure will be made for them. The term for “enclosure” (‘asad) denotes a circumscribed area. To what does this refer? Three possible interpretations present themselves: (1) If understood as a metaphor, the term could relate to the law in the previous phrase and anticipate the

219 220

sae (Missoula, Montana: Scholars Press, 1973), pp. 163–95; Stuckenbruck, Angel Veneration and Christology, pp. 111–19. 1 Enoch 1, p. 446. The “seeing” of the law would be consistent with the content of the heavenly tablets as subject of the vision given to Enoch at the beginning of the Apoc. of Weeks (93:2).

108


well known saying in Pirqe Aboth that the Torah is given as a “fence” for God’s people (m. Aboth 1:1). (2) It could refer to the promised land taken after the wilderness wanderings.221 (3) If the immediate literary context is taken into account, the term may be an allusion to the cult with which the author of the Apocalypse is concerned (see under 93:7,8 and 91:13). The use of ‘asad here instead of maqdas (“temple”) elsewhere in the Apocalypse reflects the difference between the ark of the covenant and the temple as later erected. According to Exodus 27:9, the ark is designated as “the enclosure of the tent” (]k>mh rjx ; LXX-αλν τB σκηνB). This is also the sense of the Coptic text and its Greek Vorlage. In this case, it is assumed that the establishment of the cult was ordained in the law (reading Exod. 25:1–31:18 as following the Sinai revelation to Moses in 20:1–24:18).222 The passive verb again, as elsewhere, emphasizes that the ark is the result of divine activity, just as is stressed in the biblical tradition (Exod. 25:8–9). God’s provision of the ark is “for them”, that is, for the Israelites, the implied subjects of the visions referred to earlier in the verse. Perhaps the string of events is sequentially linked: the visions of angels (at Sinai) leads to the giving of the law which, in turn, brings about the establishment of a centralised cultic worship.

93:7: The Fifth Week (7) “And after this, in the fifth week, at the end, a house of glory and royalty will be built unto eternity.” Textual Notes Ethiopic: “In the fifth week” (ba-xames sanbat; Tana 9, EMML 2080 (xames), Berl, BM 485, BM 491, Abb 35) – Abb 55, EMML 1768 and EMML 6281 have ba-xamest (EMML 1768 xamest) sanbat; Ryl and Eth. II mss transpose to ba-sanbat xames. The sequence in Eth. II is more likely to reflect that of an Aram. text in which the ordinal no. commonly follows the noun. Nevertheless, though the sequence in Eth. I could arguably be a correction, its consistency in the recension renders it text-critically preferable 221

222

As argued by Charles, “Book of Enoch”, p. 263, who appeals to the use of the same Ethiopic term in the Anim. Apoc. (89:2). However, in that text “the enclosure” does not refer to the promised land or the land of Israel, but to the earth into which the waters of the flood flow. See Black, The Book of Enoch, p. 290; Uhlig, Henochbuch, p. 713 (whose appeal, however, to 4Q247 is dubious); Nickelsburg, 1 Enoch 1, p. 446.

1 Enoch 93:7

109

in the Eth. tradition. // “At the end” (ba-tafsameta; Tana 9 (tafsamita), EMML 2080, BM 491, Abb 35, EMML 1768) – Berl, BM 485, EMML 6281, Ryl, Eth. II mss. read ba-tafsameta (Berl tafdameta, BM 485 defective tafmeta) (“at its end”). // “A house of glory and royalty” (beta sebhat wa-mangesˇt) – Tana 9 reads sebhat beta wa-mangesˇta (“a glorious house and kingdom”); EMML 6281 reads beta sebhat za-mangesˇt (“house of royal glory”). Following 91:13, Nickelsburg emends the text to read “the temple of the glorious kingdom”223; see Note below. // “Will be built” (yethannas, masc.) – Abb 352 reads the fem. tethannad. // “Unto” (’eska) – omitted in Abb 55. // “Eternity” (la-‘alam) – Curzon 55 reads la-‘alam ‘alam (“(unto) everlasting eternity”). Coptic: ayv MNNsa na$ tmeä< Näebdomas naövpe , ayv HN pesèvK ebol [ (verso col. i 5–9) – “and after this the fifth week (Ψβδομ«) will arrive, and when it has been completed [”. Aramaic: There is no extant text. However, 4Q247 offers what may be a commentary on the Apocalypse of Weeks, and the section preserved in the fragment seems to be concerned with “the fi[fth] week” (l. 2).224 The references to the time of “Sol[omon” and to “Zede]kiah the king of Judah” in 4Q247 (ll. 3 and 4, respectively) suggest that the time covered by the fifth week at least corresponds to the building of the Temple by Solomon. While it is unclear from the fragment itself where the sixth week would have begun, the reference to Zedekiah would be compatible with the sixth week during which the First Temple was razed (cf. 93:8).225 General Comment The period covered in the fifth week may be inferred, generally, as having spanned from the time of Israel’s taking possession of Canaan until the building of the First Temple during Solomon’s reign. Though the Temple is built “unto eternity”, its destruction in the sixth week (93:8) suggests the writer understands its existence as a structure the existence of which was conditional on Israel’s covenant obedience. 223 224

225

Nickelsburg, 1 Enoch 1, pp. 434, 436–37. Milik, The Books of Enoch, p. 256. For the text’s formal publication, see M. Broshi, “247. 4QPesher on the Apocalypse of Weeks”, in DJD 36, pp. 187–91. See the discussion by Broshi, “247. 4QPesher on the Apocalypse of Weeks”, DJD 36, p. 190, who mentions the general association between “Zedekiah the king of Judah” and the beginning of the exile (and therefore the destruction of the First Temple) in Miqseh Ma‘ase ha-Torah (4Q398 11–13.2).

110


Notes 7a. And after this, in the fifth week, at the end. The stylised introduction here follows that of the third-fourth and sixth-seventh weeks (see Notes above on vv. 5–6). As in those weeks, the author frames the length of the period in terms of an event that occurs at its conclusion. The time covered by the fifth week, then, extends from the wilderness wanderings until the building of the Jerusalem Temple during the reign of Solomon. 7b. A house of glory and royalty will be built unto eternity. The Temple is described as a place in which God’s glory (dvbk ) dwells. The text draws on the tradition according to which the divine glory filled the Temple of Solomon (1 Kgs. 8:11 – tyb tX hvhy dvbk Xlm ). The association of the Temple with divine glory is frequently linked in the Hebrew Bible and Second Temple Jewish literature to God’s eternal reign; see, for example, 2 Chronicles 5:13–6:2; 7:1–3; Ezekiel 43:4–5; 44:4; Sirach 36:19; 49:12; Tobit 13:15–17; 14:5–7; 1 Maccabees 15:9; Prayer of Azariah 31–33. The phrase “for ever” (Eth. ’eska la-‘alam, literally “unto eternity”) is syntactically difficult. In its present position, it would seem to function adverbially to describe the building activity; however, such a notion is surely not what the sentence communicates. Another possibility is that the phrase is placed, albeit awkwardly, at the end of the sentence, so that it describes the Temple itself. A similar claim is made for the “house” to be erected at the end of the eighth week: it will be erected “for the Great One in glory for ever” (91:13). Since this text is concerned with the eschatological Temple, the question arises in what sense the “house of glory” in 93:7 is everlasting, as the author of the Apocalypse shows clearly in the next verse (93:8) his poignant awareness that the Temple was destroyed (as occurred in 586 BCE). Nickelsburg suggests that the text has in view the Temple as an institution, rather than the structure itself.226 However, another way of understanding the Temple’s perpetuity in the text may have to do with an interpretation of “royalty” in terms of the monarchy rather than as divine kingship. According to 1 Samuel 7:13, the establishment of the Temple as “a house for my name” is bound up with the institution of the monarchy: “I will establish his throne forever”, reflecting a situation that not even iniquities of the monarch can undo (1 Sam. 7:14–16). However, in other texts the perpetuity of the Temple structure is made conditional on Israel’s covenant obedience. If they turn away from the covenant, “the house that I have consecreated for my name I will cast out of my sight” (NRSV; 1 Kgs. 9:7; 2 Chr. 7:20). This is

226

Nickelsburg, 1 Enoch 1, p. 447.

1 Enoch 93:8

111

precisely the scenario that transpires in the fifth and sixth weeks: the rise of apostasy results in the destruction of the First Temple which was built for eternity.

93:8: The Sixth Week (8) “And after this, in the sixth week, those who will be blind in it, all of them, and the hearts of them all will fall away from wisdom. And in it a man will ascend. And at its end the house of the kingdom will be burned with fire, and in it the whole family of the chosen root will be scattered.” Textual Notes Ethiopic: “And after this” (wa-’em-dexra-zati; Tana 9, EMML 2080, Berl, BM 491) – Abb 35 and EMML 1768 have wa-’em-dexra-zentu; EMML 6281 has wa-’em-dexra-ze zati; BM 485, Abb 55, Ryl2 and Eth. II mss. have wa-’em-dexra-ze; Ryl1 spells defectively wa-’em-dex-ze. // “In the sixth week” (ba-sadest sanbat; Tana 9, BM 485, BM 491, Abb 35, EMML 1768 (sˇadest), EMML 6281, Ryl1, Curzon 55, Curzon 56, BM 484, BM 486, BM Add. 24990, BM 492, BM 499) – EMML 2080, Berl, Ryl2, Bodl 5, Frankfurt Ms., BM Add. 24185, BM 490, Vatican 71 and Garrett Ms. have ba-sades sanbat; Bodl 4 and Munich 30 transposes to ba-sanbat sades. // “Those who” (’ella) – omitted in Ull and BM 492. // “In it” (westeta, 3rd pers. fem. sing. suff.) – Ull reads with masc. suff. westetu. // “Blind” (selulan, nom.; EMML 2080, Berl, Abb 35, Abb 55, EMML 1768, Ryl, most Eth. II mss.) – Tana 9, BM 485, BM 491, EMML 6281, Ull, Curzon 56 and BM 492 have pred. acc. selulana. // “All of them, and” (kwellomu wa-) – Curzon 55 reads wa-kwellomu (“and all of them”). // “And … will fall away” (wa-yetrassa‘) – Tana 9 has wa-terasse‘. // “Of them all” (la-kwellomu) – BM 491 reads wa-kwellomu (“and all of them”); omitted in Abb 55. // “And in it” (wa-bati) – BM 499 reads wa-zati (“and this”). // “Will ascend” (ya‘arreg) – Berl spells ye‘arreg; EMML 1768 spells ya‘arreg. // “And at its end” (wa-batafsameta, 3rd pers. fem. sing. suff.) – Bodl 5 and Vatican 71 have masc. suff. wa-batafsametu. // “Will be burned” (yewe‘‘i) – Berl spells yewe’’i. // “The house of the kingdom … with fire, and in it … will be scattered” – omitted in BM 499 and Westenholz Ms. // “Of the kingdom” (mangesˇt) – BM 491 reads wa-mangesˇt (“and the kingdom”); Curzon 56 reads maqdas (“temple”). // “Will be scattered” (yezarrawu, plur.; Tana 9, EMML 2080 (yesarrewu), Berl, Abb 55, EMML 1768, Bodl 5, Curzon 56, BM Add. 24185, BM 490, BM Add. 24990, BM 492, Vatican 71) – BM 485, BM 491, Abb 35, EMML 6281, Ryl, Ull and most

112


Eth. II mss. read sing. yezarrew. // “The whole” (kwellu) – Berl reads kwellomu (“all of them”); omitted in Abb 55. // “Family of” (zamada) – BM 491 reads zamad (“family”). // “The chosen root” (sˇerw xeruy; Tana 9, EMML 2080, BM 485, Ryl, Eth. II mss.) – BM 491, Abb 35 and EMML 1768(?) read sˇerwa xayl (“root of strength”); Berl reads serw xayl (“strong root”); Abb 55 reads only xayl (“strength”). Coptic: ]taei äebdo[mas] senaanalambane Noyrvme epèise , ayv HN pèvk ebol Nta$ äebdomas , senaövw Mperpe ÄNoy krvm , ayv h[ (verso col. ii 2–10) – “in ]this wee[k] (Ψβδομ«), a man will be taken up on high; and when this week (Ψβδομ«) has been completed, the temple will be burned with fire, and it [”. // “In] this week” – Eth. “in it”. // “Will ascend on high” – Eth. has “will ascend”. // “The temple” – Eth. “the house of the kingdom”. Aramaic: No extant text. However, there is a reference to “Zede]kiah the king of Judah” in 4Q247 (l. 4), the extant text of which may comment on the Apocalypse (cf. Textual Note to 93:7). General Comment Whereas the author is concerned with events of the end of the third, fourth and fifth weeks, the sixth week – as the second – is characterised by events throughout the period. The importance of this period for the writer is suggested in the extent of details recorded. From here on the description of the weeks (six through ten) is invested with more detail than is the case in the preceding weeks. In all, the sixth week is comprised of five statements (numbered below) that refer to three events (denoted by a-c): (a) (b) (c)

(1) (2) (3) (4) (5)

blindness straying from wisdom ascension of a man burning of the temple exile

Given that the fifth week concludes with the building of the Temple, the sixth week spans from the end of the monarchy (i.e. the splitting of Israel into the northern and southern kingdoms) until the destruction of the Temple and the exile. Unlike all the preceding and succeeding weeks, the sixth culminates with a catastrophic event, the destruction of the Temple and the resulting exile. The writer perhaps considers this to be the logical end to a beginning char-

1 Enoch 93:8

113

acterised by rampant apostasy. The essentially evil nature of the sixth week is comparable to the second, which is chiefly described as one of violence. Analogous to Noah in the second week, the ascension of a man provides the redemptive link during this period. Notes 8a. And after this, in the sixth week. The introduction, as in the third-fifth and seventh weeks, is stylised. The formula may be due in part to the emphasis in the foregoing weeks on events at the end of the respective periods. Here, the formula does not open by referring to the end of the sixth week. The writer, instead, recounts a series of events that span the period as a whole. 8b. Those who will be blind in it, all of them, and the hearts of them all will fall away from wisdom. The double emphasis on “all” indicates how completely the sixth period is marked by an abandonment from the unfolding plan of God through Israel’s election (week 3), the giving of the Torah and the ark of the covenant (week 4), and the Temple cult (week 5). Withdrawal from these is tantamount to blindness that corresponds to a lack of insight into the divine purpose.227 A state of metaphorical “blindness” combines readily with the notion of going astray since, as an extension of the metaphor, wandering off the (right) path is a consequence of not knowing or being able to delineate it clearly. This is, of course, a major theme in the Animal Apocalypse, according to which the sheep’s dim-sightedness and going astray has its beginning during the time of Moses (1 En. 89:32). This state is associated, during the time of the judges, with recurrent idolatry. However, for the pre-exilic period the blindness manifests itself most clearly in relation to the Temple cult: (a) towards the end of the divided monarchy, it leads to a complete abandonment of “the house of the Lord of the sheep and of his tower” (89:54), the result of which is the fall of the northern kingdom (89:55) and ultimately to the destruction of the Temple (89:56, 66–67); and (b) the improper observance of the Temple cult after the return from the exile, the result of which is the oppression and violence suffered by the people through Alexander the Great and his successors (89:74). The weight placed on events in the Animal Apocalypse that occur towards the end of the preexilic period is already anticipated when the monarchy is divided; without

227

Broshi (“4QPesher on the Apocalypse of Weeks”, p. 190) speculates that the metaphor of blindness in the Apoc. of Weeks may derive from the account of Zedekiah’s eyes being put out at the beginning of the exile (cf. 2 Kgs. 25:7).

114


specifically referring to “blindness”, the writer does mention that the diverse ways taken by the sheep proved to be a distraction from the Temple (89:51). If there is any relationship between the Animal Apocalypse and the Apocalypse of Weeks, the specificity of the former, in picking up and applying the categories of blindness and going astray more broadly in relation to sacred history, suggests that the latter preserves an earlier stage of theological development within the early Enochic tradition. See the volume Introduction on the relative dating of these Enoch traditions (sections B.2.d-e) and Introduction immediately above on the date of Animal Apocalypse (section D). The sequence of events in the sixth week establishes a connection between Israel’s miserable religious state and the destruction of the Temple (cf. Note to 98:7). It is likely that the author had in mind an improper observance – or, as he perhaps thought, non-observance – of worship that was either not fully centred around the Temple cult or not properly observed. If how the sixth week begins is any anticipation of the way it ends, then the author may have linked “wisdom” with the Temple. As it is likely that the Aramaic or Hebrew hmkx ultimately lies behind the Ethiopic term tebab, the author is making a claim that fits well with similar ideas known through contemporary sapiential sources. If straying from wisdom was linked with a neglect of the Temple, then the Temple must have been the place where “wisdom” resides. From where might the author have derived this association? According to Proverbs 8:12, Wisdom, who makes proclamations to those passing by, announces that “I, Wisdom, have dwelt (ytnk> ) with prudence; I find out knowledge of discretion” (NRSV). The verse, however, may also be read thus: “I, Wisdom, have tabernacled: I find out prudence and knowledge of discretion.” Since the verb ]k> frequently refers in biblical tradition to the divine presence in the Temple (cf. Deut. 12:11; 16:2; 26:2), it may be that the author presupposes such a view of wisdom. A case for Proverbs 8:12 providing a background for Ben Sira 24 has been made,228 though its possible relation to the Apocalypse has not been explored. While Ben Sira identifies wisdom with the Torah as well as with the cult, in the Apocalypse the link between the law and Wisdom is less clear. Both the Apocalypse and Ben Sira, however, would have agreed that Wisdom’s home is in the Temple, the unique domain of the divine presence. Thus, along with Ben Sira, the writer offers, those more implicitly, a fusion

228

See C. T. R. Hayward, “Sirach and Wisdom’s Dwelling Place”, in ed. Stephen C. Barton, Where Shall Wisdom Be Found? (Edinburgh: T. & T. Clark, 1998), pp. 31–46, esp. pp. 33–35.

1 Enoch 93:8

115

of divine wisdom with the cult. However, it is not so clear, as in the case of Ben Sira (and some other Second Temple authors229), whether the writer idealises the Jerusalem Temple of his own day; no mention is made in either this or the seventh week about any rebuilding of the First Temple. It is the first, on the one hand, and the future, heavenly temple, on the other, to which the author attaches God’s purpose in history (91:13). If the author did not outright reject the Temple cult of his own day, the absence of any mention thereof in the text suggests that he was at the very least unimpressed by it,230 and probably to such an extent that he thought “wisdom” no longer resides there. Within the Enochic tradition, the perspective of the Apocalypse may have been picked up by the author of Similitudes, especially if it was composed some time before the destruction of the Second Temple in 70 CE.231 In a short hymn, the writer’s dim view of the Second Temple is im-

229

230

231

So, e.g., the epistolary forewards in 2 Macc. 1:18–2:16, in which the author extols the Temple (drawing attention to its miraculousness and holiness) in an attempt to persuade Egyptian Jews to remain loyal to the Jerusalem cult (not necessarily as a polemic against the Jews at Leontopolis); see Jonathan A. Goldstein, I Maccabees. A New Translation with Introduction and Commentary (AB; New York: Doubleday, 1971), pp. 546–48 and II Maccabees. A New Translation with Introduction and Commentary (AB 41A; New York: Doubleday, 1983), pp. 24–27. In this respect, the writer may be said to share the view of the Temple found in the Book of Tobit: while Tobit’s upright character is elaborated in ch. 1 in relation to his Temple piety (vv. 4, 6–8) and a hymn near the end of the work extols the heavenly Jerusalem (13:10–18), the present state of Jerusalem is one of affliction (13:9), as the temple rebuilt after the exile is “not like the former one, until the time of fulfilment comes” (so the main Grk. recensions; cf. 4Q198 1.10: [yd ] Xndi [di , ]dq Xl [v ]. A similar view is possible for Anim. Apoc., which refers to “a new house” that is “greater and higher than the first one” (1 En. 90:29). Though several recent scholars have interpreted the passage as a reference to the eschatological Jerusalem, and not to the Temple itself (see e.g. Tiller, Commentary on the Animal Apocalypse, pp. 45–51 and 376; Collins, The Apocalyptic Imagination, p. 55), drawing inter alia on the reference in Isa. 2:2–4 to Jerusalem as “the mountain of the house of the Lord”, it is misleading to imply that the Temple is not in view. See further n. 239 below. A number of later rabbinic texts suggest that the Second Temple was less effective and holy than the First Temple; see j.Ta‘an. 2:1,65a; Makkot 2:7,32a; Hor. 3:2,47c; Song Rab. 8:9; b.Yoma 21b. This was due either to missing objects (including the Urim and Thumim), the lack of effectiveness (e.g. the sacred fire), or to the absence of the Holy Spirit and/or the Shekina. Whereas Milik dated Sim. to around or just after 270 CE (The Books of Enoch, pp. 4, 58, 78, and esp. 94–98, most scholars have settled for a date of composition sometime between the end of the 1st cent. BCE and 100 CE. The essential issues have been iden-

116


plied when he declares the failure of “wisdom” (tebab) to find a dwelling place (wa-’i-rakabat mexdara) on earth amongst humanity. Alternatively, wisdom is able to return to her proper place, which is amongst the angels, that is, to reside in the heavenly cult.232 8c. And in it a man will ascend. During the time of blindness and apostasy of the divided monarchy, one righteous man is identified: the prophet Elijah. The allusion is to his departure from Elisha told in 2 Kings 2:11; the active voice of the verb reflects the author’s use of a tradition that follows the Hebrew (liyv, “and he went up”) rather than the Greek version, which renders the verb with the passive (νελμφ$η, “he was taken up”). The mention of Elijah resumes what occurs for week two in relation to Noah (93:4): the theme of one righteous person in the midst of an otherwise evil period. Any possible corporate significance for either Noah or Elijah, if implied, is not developed. In view of the reference to the exiled people as “the chosen root” (cf. below), the punishments meted out to Israel do not cancel out her election. During the sixth week, Israel’s privileged status, for all the apostasy throughout the period, in principle remains intact. The text here is not as detailed as the account about Elijah in the Animal Apocalypse (1 En. 89:52), in which Elijah’s ascent is interpreted as an act of God to rescue the prophet from persecution. It is possible, then, that here the stress falls less on the manner of Elijah’s departure than on his escape from the evil generation. Reading the text this way strengthens the analogy between Elijah and Noah’s deliverance.

232

tified by Jonas C. Greenfield and Michael E. Stone, “The Enochic Pantateuch and the Date of the Similitudes”, Harvard Theological Review 70 (1977), pp. 51–65; Michael Knibb, “The Date of the Parables of Enoch: A Critical Review”, New Testament Studies 25 (1979), pp. 344–57; and Christopher L Mearns, “Dating the Similitudes of Enoch”, NTS 25 (1979), pp. 360–69. For a discussion of the debate, see George W.E. Nickelsburg, Jewish Literature Between the Bible and the Mishnah (Minneapolis: Fortress Press, 2005, 2nd ed.), pp. 255–57. Allusions to an invasion of Judah by Parthians and Medes in 40 BCE (1 En. 56:5–8) or to the loss of farmland to rich landowners (much maligned in Sim.) during the reign of Herod the Great are not specific enough to be much help. Nickelsburg rightly emphasizes that, at the very least, traditions contained in Sim. were known around the turn of the common era. Drawing attention to the identification of Enoch with the Son of Man at the end of Sim. (71:14), he cites Wisdom of Solomon’s allusion to Enoch, a prototype for the persecuted righteous who will become judges over their enemies (4:10–15; cf. 4:16–5:23). Most important for the early date, however, remains the absence in Similitudes of any overt response to Christian tradition, especially in relation to the “Son of Man” figure. The Apoc. of Weeks, however, has no apparent conception of the Temple having any heavenly counterpart.

1 Enoch 93:8

117

8d. At its end the house of the kingdom will be burned with fire. The burning of the First Temple is the first of two events which come about as a direct consequence of the people’s apostasy. The conflagration occurred in 586/587 BCE at the hands of the Babylonians under Nebuchadnezzar’s rule and was accompanied by the removal of the Temple treasures (2 Kgs. 25:8–21; Jer. 27–29; 34; 37–39). The guilt of the period is so far-reaching that the centre of cultic worship, which had become bereft of wisdom and thoroughly corrupt, could not survive. There is no sign here of the nuance invested in this episode in the Animal Apocalypse (1 En. 89:66). According to the latter, the destruction of the Temple and the exile, while similarly resulting from the sins of blinded sheep, was excessive; the shepherds, to whom God had given responsibility to oversee the punishments for the people’s sins, “killed more than they were commanded” (89:65) as they gave the “sheep” into the hands of the Babylonians (variously designated as “lions”, “tigers”, and “wild boars”). Unlike the Animal Apocalypse, the author here does not explicitly resort to widespread notions of involvement by disobedient angels in catastrophic events. The stress is rather on direct human responsibility and accountability before God. The divine source of punishment is implied by the passive verbs, both here (“will be burned”) and in the next phrase (“will be scattered”). Given the emphasis on apostasy in Israel, the author is unconcerned about naming those who carried out the destruction of the Temple (i.e. the Babylonians), nor does he narrate the specific circumstances around it.233 To have done so would have been a distraction from his focus on the main characters in the sacred history: God and Israel, whose relationship is the sustained focus of the account. 8e. And in it the whole family of the chosen root will be scattered. Israel as a whole suffers consequences for a religious apostasy during the sixth week. As far as punishment is concerned, there is no attempt to distinguish between the righteous and wicked; Israel, as a collective whole, is affected. This punishment, which takes the form of a “scattering”, refers to the collective deportations of Jews from Jerusalem which occurred during the years 597 (2 Kgs. 24:12–16), 586/587 (2 Kgs. 25:8–21), and 582 BCE (2 Kgs. 25:22–26; Jer. 40–44), respectively. For the author the exile does not

233

Dexinger, Zehnwochenapokalypse, p. 131, in drawing attention to the absence of such details, states, “Es ist hier einfach ein verborgener Plan vorausgesetzt, der im Lauf der Geschichte verwirklicht wird, ohne daß den sekundären Ursachen besondere Bedeutung zukäme.”

118


only happen to apostates themselves, but extends to “the whole family”. It is a defining moment for the whole of Israel, and as cataclysmic as it was, nonetheless carries a divine, hidden, purpose for those who are the chosen elect (see 93:10a). Just how “the chosen root” (sˇerw xeruy) is related to the progeny of Abraham, in 93:5 called “the plant of righteousness” (takala sedq), is not clear. Nickelsburg contemplates two possibilities: either the family, i.e. Israel, is as a whole the chosen root or the family is the progeny of the chosen root, that is, from Abraham.234 If the latter of these alternatives is adopted, then the author may be working with a distinction between the elect, on the one hand, and the apostate, on the other. Election, by implication, would then depend on the righteousness of individuals or people at any given time, in accordance with the divine plan. This would fit well with the author’s emphasis on human responsibility. If, however, the chosen root is such despite the sins of the people and their punishment, then Israel remains privileged as the bearer of God’s plan despite her wrongdoing and the punishments suffered as a result. It seems that the author ultimately wishes to retain both ideas at once: while Israel is and remains God’s special people, the fact that they descend from Abraham has not provided any guarantee that they would not be punished for their sins. Election must be confirmed through a further event of choosing.

93:9–10 and 91:11: The Seventh Week (93:9) “And after this, in the seventh week, there will arise a wicked generation, and many will be its deeds, and all its deeds will be wicked. (93:10) And at its end, there will be chosen the chosen righteous ones from the eternal plant of righteousness, to whom will be given the sevenfold instruction with respect to the whole of his creation. (91:11) And after that the roots of oppression shall be cut off, and sinners shall be destroyed by the sword; from every place the blasphemers will be cut off, and those who plan oppression and those who commit blasphemy will be destroyed by the knife.” Textual Notes Ethiopic: (93:9) “In the seventh” (ba-sabe‘t; BM 485, BM 491, Abb 35, EMML 1768, EMML 6281, BM 484, BM 492, BM 499, Vatican 71, Westenholz Ms.) – EMML 2080, Berl, Ryl and most Eth. II mss. spell

234


1 Enoch 93:9–10 and 91:11

119

ba-sabe‘ (EMML 2080 ba-sabebe‘). // “Wicked generation” (tewled ‘elut; EMML 2080, Berl, Abb 35, EMML 6281, Ryl, Eth. II mss.) – BM 485, BM 491 read only tewled (“generation”); Abb 35 and EMML 1768 spell tewled ‘elewt (alternative fem. form); Tana 9 has ‘eluta. // “And many” (wa-bezext, fem. sing.; Berl, BM 491, Abb 35, EMML 1768) – BM 485, EMML 6281, Ryl and Eth. II mss. wa-bezux (masc. sing.); and Tana 9 has wa-bezuxata (fem. plur.); EMML 2080 has wa-bezuxa. // “Its deeds” (first occurrence; megbaratihu) – EMML 6281 reads megbaratihu ‘elewt (“its wicked deeds”). // “And all its deeds” (wa-kwellu megbaratiha) – omitted in EMML 2080, Berl, Curzon 56 and BM 484 (through homoioteleuton megbaratiha “deeds” … megbaratihu “deeds); Tana spells wa-kwello megbaratiha. // “Wicked” (‘elwat) – BM 485, Frankfurt Ms. spell ‘elewt, and Tana 9 has ‘elewata. (93:10) “At its end” (ba-tefsameta Tana 9, EMML 2080, Berl, BM 491, Abb 35) – Ryl, Ull and Eth. II mss add the conj. wa-ba “and at its end” (wa-ba-tefsameta) – BM 485 has an alternative suffix wa-ba-tafsametahi; Bodl 5, Ull, other Eth. II mss. have wa-ba-tafsameta; and Ryl spells wa-ba-ta-sameta. // “There will be chosen” (yetxarrayu, plur.; Tana 9, EMML 2080, BM 485, Abb 35, Abb 55, EMML 1768, EMML 6281, Bodl 4, Frankfurt Ms., BM Add. 24185, BM 484, BM 486, BM 490, BM 492) – BM 491 reads sing. yetxarray; Ryl has ’e-yetxarra‘a (error mark over ’e); Bodl 5, BM Add. 24990, BM 499, Vatican 71, Munich 30, Garrett Ms. and Westenholz ms. read yet‘assayu (plur. “there will be rewarded”); Curzon 55 has yet‘assay (sing.). // “The chosen righteous ones” (xeruyan sadeqan; EMML 2080, Berl, EMML 1768, Bodl 4, Bodl 5, BM Add. 24185, BM 484, BM 486, BM 490, Vatican 71) – Ull, Curzon 56 and BM 492 read xeruyan wa-sadeqan (“the chosen and righteous ones”); Tana 9, BM 485, Curzon 55, BM Add. 24990, BM 499, Munich 30, Garrett Ms. and Westenholz Ms. read xeruyana sedq (“chosen ones of righteousness”), with Abb 35 reading the same with xeruyan sadeq; EMML 6281 reads xeruyan ’em-sadeqan (“chosen ones from the righteous ones”); BM 491 reads only “a righteous one” (sadeq); and Abb 55 reads only xeruyan (“chosen ones”). // “From the eternal plant of righteousness” – omitted in Abb 55. // “From the plant of righteousness” (’em-takla sedq) – Ryl reads ’em-takla sudqa (“from its righteous plant”, referring back to “the plant of righteousness” in 93:5); Abb 35 reads ’em-takla sadeq (“from the plant of the righteous one”). // “To whom” (’ella … lomu) – Abb 55 reads wa- … lomu (“and … to them”). // “Sevenfold” (“7” mek‘ebitata; EMML 2080, Berl, Ryl, Bodl 4, Bodl 5, Curzon 56, BM Add. 24185, BM 484, BM 490, BM Add. 24990, BM 492, Vatican 71, Garrett Ms.) – Abb 35 has sab‘atu mek‘ebitata; EMML 1768 has sab‘atu mek‘ebit; BM 491 spells sab‘atu mak‘ebitata; EMML 6281 spells “7” mak‘ebita;

120


Tana 9, Ull and Abb 55 have “7” mek‘ebita; Frankfurt Ms., Curzon 55, BM 486, BM 499 and Westenholz have “7” mak‘ebitata; and BM 485 has sab‘ata mak‘ebita. // “Instruction” (temhert) – Tana 9 and Berl spell with acc. temherta; Ull reads plur. te’mertat (“instructions”); EMML 6281 reads mehrat (“mercy”; error < *temhert, with “t” from plur. ending of previous word. // “Creation” (fetrata; EMML 2080, BM 491, Abb 35, Abb 55, EMML 1768, Ryl, Eth. II mss.) – BM 485, Berl, and Tana 9 have terita (without initial syllable); and EMML 6281 spells teritata. (91:11) “And after that” (wa-’emennehu) – BM 485 reads without conj. ’emennehu (“after that”); Abb 55 reads only wa- (“and”). Isaac translates renders the phrase “and through him”, identifying the 3rd masc. sing. pron. suffix with “the righteous one” (sing. in Eth.) who arises from his sleep in 93:10.235 Since 93:11 shows signs of having been redacted in order to provide a transition from 90:1–10 to the secondary placement of weeks eight through ten in 93:12–17, it is possible that at an early stage of Eth. transmission – i.e. when material from weeks seven through ten of the Apocalypse was displaced – an original ’em-dexra-ze or its equivalent (as for weeks three through seven in 93:5–10 and weeks eight through ten in 93:12, 14, and 15) was replaced by the more ambiguous ’emennehu. // “Shall be cut off” (plur. yetgazzamu; Tana 9, EMML 2080, Berl, Abb 35, Abb 55, EMML 1768, Ryl, most Eth. II mss.) – BM 485, BM 491 and BM 499 read sing. yetgazzam (masc.), while EMML 6281 has tetgazzam (fem.). // “Roots of” (’asˇrawa; BM 491, Abb 35, Abb 55, Ryl, Eth. II mss.) – BM 485 reads ’emsˇerwa (“from the root of”); Berl corrupts to ’osˇrwa. // “And sinners shall be destroyed by the sword; from every place the blasphemers will be cut off” (wa-xate’an yetxag walu ba-sayf ’emmena serufan yetgazzamu ba-kwellu makan) – Ull reads wa-xati’at wa-yetxag walu ba-sayf ’em-serufan wa-yetgazzamu ba-kwellu makan (“and sin and blasphemers will be destroyed by the sword, and they will be cut off from every place”). // “And sinners” (waxate’an) – Tana 9 spells with acc. xate’an. // “Will be destroyed” (first occurrence; yetxag walu) – Berl reads yexag walu (“they (i.e. the righteous) will destroy”). // “From … the blasphemers” (’emmena serufan) – omitted in Abb 55; most Eth. II mss. have ’em-serufan. // “Will be cut off” (second occurrence; yetgazzamu) – Tana 9 reads yegazzamu (“they (i.e. the righteous) will cut off”). // “Every place” (ba-kwellu makan) – omitted in EMML 2080; BM 485 reads only ba-kwellu (“every”). // “And those who” (first occurrence; wa-’ella) – Curzon 56, BM 484 and Abb 99 have wa-’ellahi. // “Plan”

235

Thus Eth. 93:11 is paragraphed by Isaac within the unit 91:1–11 (“1 (Ethiopic Apocalypse of) Enoch”, p. 73).

1 Enoch 93:9–10 and 91:11

121

(yexelleyewwa, plur. with 3rd pers. fem. sing. obj. suff.; EMML 2080, Abb 35, EMML 1768, EMML 6281) – Abb 55, Bodl 4 and Westehholz Ms. have yexellewwo (masc. obj. suff.); BM 491 has sing. yexelley; Tana 9 has yaxalleyewwa; Berl reads yexeyyelewwo (“gain dominion over”, masc. obj. suff.); BM 492 reads yegabberewwa (“commit”). // “Blasphemy” (la-gef‘) – Berl has la-gefu‘; omitted in BM 485. // “And those who commit” (wa-’ella yegabberewwa) – Abb 5 and BM 492 reads only wa- (“and”). // “Will be destroyed” (second occurrence; yetxag walu; Tana 9, EMML 2080, BM 485, Abb 35, Abb 55, EMML 6281, Ryl, most Eth. II mss.) – Berl, BM 491 and EMML 1768 read with the conj. wa-yetxag walu (EMML 1768 defective wa-texag walu (“and will be destroyed”); BM 485 has yetxag wilu; Curzon 56 reads yetqattalu (“will be killed”). Aramaic: Reads, with restorations: (93:9) Xtvi ]ub yhv [dbi , “its [deeds] (shall be) in er[ror” (4QEng 1 iv 11). (93:10) y dh>l ] [yryx ]b ]vrxbt [y b ]hytt idmv hmkx ] [ymi ]p hib> yd X [m ]li u>q [tbj ]n ]m u>q , “c[hosen one]s [w]ill be chosen as witnesses of truth from the etern[al] pl[ant of] truth, to whom sevenf[ol]d wisdom and knowledge will be giv[e]n” (4QEng 1 iv 12–13). (91:11) ]yd ] dbiml hb Xrq> dbiv Xcmx y>X ]yrqi ]vhlv, “and they236 (will) uproot the foundations of violence and the work of deceit in it in order to execute [judgement”. The indirect subject of the verb rqi probably gave way to the more conventional “will be cut off” (yetgazzamu) of the Ethiopic (cf. 93:5, 8). The Aramaic, especially for 93:11, reads as a shorter text, while the longer Ethiopic contains additional material in the mention of punishment by “sword” and “knife”.237 General Comment In 4QEng, we have confirmation that the Ethiopic tradition displaced the original order of the Apocalypse, as 91:11 follows directly upon 93:10 as part of the seventh week (see Introduction, section A.2).238 However, the Aramaic text is more abbreviated than the later Ethiopic tradition, which is expanded in order to bridge the foregoing Exhortation to the displaced text from the conclusion to week seven (93:11) and weeks eight, nine, and ten that follow (vv. 12–17). 236

237

238

On use of the preposition l plus suff. to resume the subject of the main clause (from 93:10), see Beyer, Die aramäischen Texte vom Toten Meer, p. 614. Alternatively, ]vhl could be translated “for their sake” (so Dexinger, Zehnwochenapokalypse, p. 135). Dexinger, Zehnwochenapokalypse, pp. 103–104; VanderKam, Enoch and the Growth of Apocalyptic Tradition, pp. 146–47. Milik, The Books of Enoch, pp. 247–48.

122


The author invests his most extensive description in this week, which extends from the exile until his own time. Significantly, there is no mention of any return from the exile and, with it, of the Second Temple. Instead, the scattering of Israel in the sixth week is seamlessly followed in the seventh by the rise of “a wicked generation”. The seventh week, which concludes with the divine revelation to a group of elect within the elect of Israel, marks a pivotal turn in history, culminating in events which, from the author’s perspective, are either already underway or imminent. The writer reinforces the significance of this week by reintroducing motifs of sin and divine activity mentioned in his descriptions of weeks two, three, and six. Notes 93:9a. And after this, in the seventh week. This stylistic opening formula is also used for the third through sixth weeks. Though the opening formula (“after this”) suggests a period starting after Israel’s dispersion into exile, the text makes no mention of a return to the land that marks an end to the exile. This point is developed immediately below. 9b. There will arise a wicked generation, and many will be its deeds, and all its deeds will be wicked. Instead of narrating a return to the land from the dispersion, the author stresses that the seventh week is inaugurated by a time of pervasive wickedness. The absence of any reference to the people’s return to the land or to the rebuilding of the Temple is striking. It is in stark contrast with references to the making or building of “an enclosure” in the fourth week (93:6) and to building of the “house of glory” in the fifth (v. 7). The author thus leaves the impression that, as far as he and his community are concerned, the Second Temple is of no consequence in relation to God’s plan for Israel. In this respect, he may be as, or even more, radical than the Animal Apocalypse, in which the author, despite serious misgivings about the Second Temple, could nevertheless at least give Judas Maccabeus – and, by association, the cult – principled, though temporary, support in the conflict against the Seleucid oppressors.239

239

The Anim. Apoc. says nothing in relation to Judas’ career in relation to the Temple, that is, neither the Temple’s desecration by Antiochus Epiphanes nor its cleansing and rededication. While Temple ideology is by no means absent in the Anim. Apoc. (cf. e.g. 89:50–51,54 concerning the “house” during the time of Solomon), nothing suggests that the author(s) had special affinity to the Second Temple, even during the time when God was seen as acting on behalf of Judas and those fighting with him. The author(s) and early redactor(s) of the document thus belonged to a group of Jews whose piety does seem to have allowed military engagement on the side of Judas, but who nonetheless probably did not participate in Temple worship.

1 Enoch 93:9–10 and 91:11

123

As in the sixth week, the beginning of the seventh is categorically described as a time of sin. This is especially clear in application of the term “all”: (v. 8) – those will be blind, “all of them” (v. 8) – “the hearts of them all will fall away from wisdom” (v. 8) – “the whole family of the chosen root will be scattered” (v. 9) – “all its deeds will be wicked” This underlines the author’s view of the present age as increasingly and unequivocally evil. The divine response to such unprecedented malevolence must, correspondingly, manifest itself in on a scale hitherto unequalled. The stage is set for a clash that will result in the overturning of the untempered wickedness of this age. 93:10a. And at its end, there will be chosen the chosen righteous ones from the eternal plant of righteousness. The reference to the plant or plantation here is confirmed by the fragmentary Aramaic text. (Concerning the Enochic background for “plant” see the Note to 98:2a.) This reference draws upon the second “plant” in 93:5 that emerges from Abraham during the third week. God’s intervention during a time of evil replicates a pattern already encountered in the second and sixth weeks (93:4 and 8, respectively). Indeed, the author’s eschatology reflects a typological understanding of the flood story, which he already knows from Enochic tradition (cf. 10:1–3, 16–22; 1 En. 84:4–6) and from which he may more immediately have derived the “plant” metaphor. This pattern, accordingly, reinforces the contrast between the righteous and the wicked. What happens in week seven, however, is distinctive. Whereas God’s salvific acts are directed toward representative individuals in the author’s past – Noah (93:4) and Elijah (93:8) – in week seven the author looks forward to the imminent reconstitution of God’s people from within “the chosen plant of righteousness”. This new community, an “elect” one within the elect, represents the group with which the author identifies. The meaning of “the eternal plant” in verse 10 picks up on the second “plant” in 93:5 (week three). This is illustrated by the Aramaic text from 4QEng 1 iv 12–13, which is preserved well enough to read as follows, assisted by restorations based on the Ethiopic: “And with its end] there shall be chosen e[lect one]s (] [yryx ]b ]vrxbt [y ) as witnesses of righteousness (u>q ydh>l ) from the eternal plant of righteousness (X [m ]li u>q [tbj ]n ), to whom shall be given sevenf[old] wisdom and knowledge (idmv hmkx ).”

124


The “eternal plant of righteousness” is distinguished from the elect ones who come out of it; if this plant is the same as the one which followed Abraham in the third week (93:5), then it denotes Israel as a larger unit, while the chosen ones refer to the author’s ideal community. Thus the Apocalypse uses “plant” to speak of the socio-religious matrix (Israel) within which and out of which the righteous (the true Israel) will identified. The influence of the Book of Watchers, if 10:3 and 10:16 are taken together, is clear: in sacred history the “plant” of Israel is an “open” community, within which the eschatological community of the elect will be formed. The author’s special concerns are to be seen in two things: First, his distinction between “chosen ones” and “the eternal plant of righteousness” reflects a view that membership in Israel is no guarantee of future salvation.240 The privilege of being within the chosen plant carries obligations that cannot be taken lightly.241 Second, the author characterises the “chosen ones” as those who will be endowed with special knowledge. Indeed, the “plant”, chosen by God during the time of Abraham, is regarded as the base community in relation to and around which the eschatological activity of God will take shape. 10b. To whom will be given the sevenfold instruction with respect to the whole of his creation. The giving of “wisdom” here probably lies behind the mention of “wisdom” being given to the righteous in the Ethiopic versions of 91:10, where it will serves as an editorial link between the Exhortation in 91:1–9/10a and the (already) split up seventh week of the Apocalypse. The author anticipates that the elect community will come into possession

240

241

A similar designation, “elect ones of righteousness” (qdj yryxb ), can refer to the community at Qumran which, unlike the author of the Apocalypse, already may be regarded as having been visibly set apart; cf. 1QHa x 13. On the other hand, it is less clear whether in 4Q184 (=4QWiles of the Wicked Woman) 1.14 “the elect ones of righteousness” (qdj yrvxb ) refers, as in the text cited from 1QHa, to a community which applies the designation to itself or, analogous to Apoc. of Weeks, the expression is not a technical term for a visible fixed group, but refers to a body that will be constituted as such in the future (i.e. they are those who are “chosen for righteousness”). The nature of these obligations is nowhere specified in Apoc. of Weeks beyond the general references to “uprightness”, “truth”, “righteousness”, “wisdom” and “knowledge”. To the degree that the author has a righteous contemporary community in view, this coded language presupposes a shared understanding that does not require further explanation. The integration of the Apoc. of Weeks into a larger literary context (i.e. Epistle) in which these virtues are anchored in a social setting and contrasted with a lengthy account of misdeeds, ensured its reception and established its longevity.

1 Enoch 93:9–10 and 91:11

125

of knowledge as it is fully disclosed to them. “Seven[fold] wisdom and knowledge” (so the Aram. of 4QEng) denotes salvific knowledge in its entirety. Precisely what sort of knowledge this entails – that is, whether it pertains to the cosmos or eschatological judgement – remains obscure. Though the phrase presupposes the acquisition of new information, this in itself is less where the interests of the author lie. Of chief concern, rather, is the righteous community’s identity as the definitive receptacle of divine disclosure. The correlation between “eternal plant” and “knowledge” in this text is shared with Musar le-Mevin and a number of sectarian documents preserved amongst the Dead Sea scrolls. Whereas the latter evidence specifically applies the metaphor of “plant” or “planting” to the Qumran community which is defined by its exclusive possession of knowledge and understanding (1QHa xiv 15; xvi 6; 1QS viii 5–6; xi 8),242 the Musar’s use of this language does not apparently relate to a Jewish group that already defines itself formally against all others. In this respect, ideas in Musar, which at one point refers to the addressees as “chosen ones of truth” (4Q418 69 ii 10), are comparable with those of the Apocalypse. On the basis of a comparison, Elgvin has even argued that the Apocalypse has directly influenced the Musar, so that both writings arise from communities which regarded themselves “as the nucleus of the future-restored Israel”.243 However, the comparability between these documents does not require that the one has necessarily influenced the other. Indeed, for reasons to be given below, it is possible – if not preferable – to suppose that both the Apocalypse and Musar participate in a larger stream of biblical interpretation which (a) construed the Isaianic “plant(ing)” metaphor244 eschatologically, and (b) related it to the possession of revealed knowledge. Thus a closer 242

243

244

On the possession of knowledge as a means of drawing social boundaries, see esp. the discussion of Carol A. Newsom, The Self as Symbolic Space. Constructing Identity and Community at Qumran (STDJ, 52; Leiden: Brill, 2004), pp. 73–75 and passim. Elgvin, “The Mystery to Come: Early Essene Theology of Revelation”, in eds. F. H. Cryer and T. L. Thompson, Qumran between the Old and New Testaments (JSOT Supplements, 290; Sheffield: Sheffield Academic Press, 1998), p. 121: “Similar to the Enochic books, 4QInstruction does not ascribe to the remnant community a clearly-defined role in history as do later sectarian writings, although the designation ‘eternal planting’ indicates that the community is the nucleus of the future-restored Israel.” Cf. also Elgvin, “Wisdom and Apocalypticism in the Early Second Century BCE – The Evidence of 4QInstruction”, in eds. L. H. Schiffman, E. Tov and J. C. VanderKam, The Dead Sea Scrolls Fifty Years after Their Discovery: Proceedings of the Jerusalem Congress, July 20–25, 1997 (Jerusalem: Israel Exploration Society/Shrine of the Book, Israel Museum, 2000), pp. 242–43. See the Note to 93:2c above.

126


look at these motifs in the Musar may provide clues about the broad tradition-historical context within which the Apocalypse – indeed, parts of the Book of Watchers (1 En. 10:16) and Book of Dreams (84:6) – emerged. Two fragmentary passages in Musar refer to “planting” (tium ) 4Q423 1–2.7, ]iumbv (“and in a planting”) and 4Q418 81.13, ,l ]vi tium (“in an eter[nal] planting”). For purposes of comparison with the Apocalypse, these are discussed in turn below. In the first mentioned passage from 4Q423, the expression may be translated as either “through the planting/plantation or” or “by the plant of”.245 Its isolation from much of the text on the fragment requires a series of inferences to consider its meaning. The preceding lines refer to agricultural conditions couched in language that alludes to the Eden narrative in Genesis: 2:9 and 3:6 (1–2.1), 2:15 (l. 2); 3:18 (l. 3); 3:14 (l. 4); and 3:16 (l. 5). In particular, the use of the 2nd pers. sing. in line 2 may be significant: “and he has caused you to rule over it to till it and to keep it”. If the pronoun specifically refers here to the one being addressed, then the terminology from Genesis 2–3 is being recast to function as an exhortation in which terms such as “tree”, “garden” (l. 1), “thorns and thistles” (l. 3) and even “plant(ing)” (l. 7) are metaphors. In such a case, the addressee is being reminded of his responsibility to provide nurture to those assigned under his care. The “eter[nal] plant(ing)” then denotes a community, whether it be a larger one (i.e. Israel as a whole) which needs instruction or a specific, more narrowly defined community for which he acts as a sage or leader. In the second passage, 4Q418 81.13, more can be observed about the phrase “eter[nal] plant(ing)/plantation” which occurs towards the end of a larger running, though fragmentary, text in lines 1–15. In its context, the phrase could denote (1) present or (2) future insight and understanding given to the “holy” community (cf. ll. 2–3, 14, 20); (3) the present or (4) future community of “holy ones” (cf. l. 12); or (5) the community of angels (cf. ll. 1–2, 11–12). In order to determine which option is best, it is important to recognise the major role of insight and understanding, not only in Musar as a whole but also in the present text. In line 9, for example, the addressee is told that he has been given understanding (lk> ), dominion over his (sc. God’s) treasure (hkly>mh vrjvXbv; cf. 4Q423 1–2.2), and “an ephah of truth” (tmX tpyXv ). He is thus addressed as “you who understands” (]ybm htX , l. 15; cf. 4Q417 2 i 14, 18) and as “son of the instructor” (lyk>m ]b ; 4Q417 2 i 25). However, the addressee’s knowledge is provisional and incomplete;

245

4Q423 is published by Elgvin, “423. 4QInstructiong (Mûsar leˇMevîng)”, DJD 34, pp. 505–533 (Plates XXX–XXXI), with discussion of frg. 1 on pp. 507–513.

1 Enoch 93:9–10 and 91:11

127

he is reminded that further understanding will come to him as he continues to seek it. Thus elsewhere in Musar, although revelatory knowledge called “the mystery of being” has been disclosed to the addressee (4Q416 2 iii 17–18) and although there are some who already understand it (4Q418 123 ii 4), he is nevertheless exhorted to investigate, observe, meditate on and understand it (4Q416 2 i 5; 2 iii 14; 4Q417 2 i 2, 18, 25; 4Q418 43–45 i 4 – “your mysteries”). The provisional possession of this knowledge leaves little room to infer that, from the addressee’s perspective, it in itself is an “eternal plant(ing)” in anything beyond an inceptive sense. Elgvin interprets “eternal plant” in 4Q418 as the “remnant community” of “holy” elect ones to whom God has already opened “a fountain of insight” (4Q418 81.11).246 This community is, in Elgvin’s view, not a sectarian group that has “a clearly-defined role in history”; rather, the plant metaphor is a fitting image for an open group that anticipates the future restoration of Israel, much as in Isaiah 60:21, 61:3, and Ezekiel 31.247 The absence of “remnant” terminology aside, 4Q418 81 does provide support for the notion of hium as community. If the reading “fountain” in line 12 is to be accepted248 – that is, if it refers to the opening of “a fountain of all holy ones” – then it is possible to interpret the term in relation to the plant(ing) metaphor in line 13.249 If the fountain is intended for “all the holy ones”, then it is plausible that the watering metaphor may be extended to the community understood as an “eternal plantation”. In this way, the fountain (perhaps wisdom given to the teacher addressed) is the instruction that feeds or waters the eternal plantation (that is, the community of “holy ones”). Less clear, however, is what sort of community may be referred to. While Elgvin assumes this is a human community, Tiller is correct in noting the

246

247

248

249

Elgvin, “The Mystery to Come: Early Essene Theology of Revelation”, p. 125 (bibl. in n. 243). Ibid. and Elgvin, “The Reconstruction of Sapiential Work A”, RevQ 15 (1995), pp. 561–62. That is, reading rvq [m ] xtp (see the same expression on line 1, also in the context of blessing “the holy ones”) instead of rv> [b ] xtp , as e.g. García Martínez and Tigchelaar, The Dead Sea Scrolls Study Edition, 2.872. The ligature atop the left vertical stroke of a letter following the lacunae is more consistent with a q than with > ; contra Strugnell and Harrington (“4Q418. 4QInstructiond (Mûsar leˇMevînd)”, DJD 34, p. 308), the lacunae on line 12 and the variegated shape of the tail of q in the manuscript make it possible to restore rvq [m . This association between “plant(ing)” and “fountain” is proposed by Tiller, “The ‘Eternal Planting’ in the Dead Sea Scrolls”, p. 326.

128


close alignment in lines 11–12 between the angelic “holy ones” whom the addressee is told to honour (l. 11; cf. also l. 1) and those holy ones who will be called by his name (l. 12b), the latter no doubt referring to the human community.250 It is between these references that the expression “open a fountain (for?) holy ones” occurs. While the text in line 12 certainly comprehends an elect human community, it would be misleading to suppose that the angelic are therefore not included. The phrase is ambiguous: the fountain is either for (implied) the holy ones or of the holy ones. The latter rendering would signify that the chosen community is being allowed to receive or participate in that which belongs to the angels. Indeed, in 4Q418 55, the vigilant “angels of holiness” (l. 8 – >dvq ykXlm ) who pursue “after all the roots of understanding” (l. 9) are contrasted with a lazy and sedentary humankind (l. 11).251 It is these angels or “sons of heaven” who will (in the future) become heirs of an “eternal holding” (4Q418 55.12-,lvi tzxX ) and inherit “eternal life” (4Q418 69 ii 12–13 – ,lvi ,yyx ). Significantly, this contrast does not function so much to differentiate between the human and angelic spheres as to hold out the activities of the angels as exemplary.252 In fragment 81 the watering from the fountain may thus signify the participation of the community in the activities which now characterise God’s holy ones in heaven. In turn, in Musar the “eternal plant(ation)” would, in principle, be the elect community insofar as it participates in the angelic community in anticipation of eternal life. The association of the plant metaphor with the angelic “holy ones” and “sons of heaven”, though restricted to a more clearly identifiable group in the present, is picked up again in the Qumran Community Rule (1QS xi 7–9) and Hodayot (1QHa xiv 12b–16a).253 The Apocalypse, unlike Musar, makes no explicit attempt to define the elect community in terms of an angelic status. However, the contemporary documents share an ideology that defines the eschatological community of the elect in relation to the special knowledge with which they shall be endowed. 91:11a. And after that the roots of oppression shall be cut off, and sinners shall be destroyed by the sword. The verse opening is textually problematic. In its present form within the Ethiopic tradition, it can be under250 251 252

253

Tiller, “The ‘Eternal Planting’ in the Dead Sea Scrolls”, p. 326. A similar contrast is in 4Q418 69 ii 10–15. The implication of 4Q418 69 ii 12–14 is that since the angels do not slacken in their pursuit of insight and knowledge, neither should the human elect. See the discussions of these texts in Tiller, “The ‘Eternal Planting’ in the Dead Sea Scrolls”, pp. 328–31.

1 Enoch 93:9–10 and 91:11

129

stood as following on from either 91:10 or 93:10.254 With the former possibility in view, one may observe that nothing in the Ethiopic immediately relates to week seven (i.e. it contains nothing that corresponds to the Aram. text’s reference to the week in the phrase “in it”). Moreover, Isaac’s translation of wa-’emennehu (“and from him”; cf. Textual Note above) results in the punishment described in verse 11 as if it is preceded by a resurrection of “the righteous one” in 91:10. If, however, the punishment described in 91:11 falls within the seventh week, it then follows the disclosure of knowledge to the author’s group in 93:10. The Aramaic text confirms the latter alternative, though with different wording. With respect to the early Jewish tradition, then, one may question the extent to which the Ethiopic can be derived at all from an earlier version preserved in the Aramaic. Though the term “roots” in the Ethiopic tradition might be explained by appealing to the Aramaic “they (will) uproot”, the remaining words from verse 11a of the Ethiopic cohere with what follows in verse 12 about the eighth week (“oppression” – “oppressors”; “sinners” – “sinners”; “sword” – “sword”), while the formulations from verse 11b (see below) represent a secondary introduction of material absent in the Aramaic and without any apparent derivation from the Exhortation. It is possible, nevertheless, that the Ethiopic in verse 11a is be secondary as well. Both the term for “oppression” and the motif of injustice being “cut off from roots” in the Ethiopic resonate with earlier portions of the foregoing Exhortation in 91:1–10 that describe eschatological judgement. In particular, the wording of the Ethiopic, and less so the Aramaic, is reminiscent of the Ethiopic tradition in verses 5 and 8. The parallels to both the Aramaic (underlined) and Ethiopic (in italics) of verse 11 are as follows: “ … all iniquity will be come to an end and will be cut off from its roots (v. 5) and “wrongdoing will be cut off from its roots and the roots of iniquity together with deceit” (v. 8). The preponderance of parallels within the Ethiopic underlines how much the wording here and in verse 11b is secondary, added to provide a transition from verses 1–10 of the Exhortation to the Apocalypse in its dislocated position. If parallels to and departures from the Aramaic text are taken into account, one may reasonably conclude that

254

For this reason, Charles treated v. 11 as an interpolation made by a redactor who was trying to link vv. 1–10 and 12–17 together (“Book of Enoch”, p. 262; The Ethiopic Version of the Book of Enoch, p. 191). The identification of an Aramaic text in 4QEng that includes v. 11 within the Apoc. of Weeks, however, removes such a proposal from consideration.

130


verse 11a in the Ethiopic tradition is a conflation of both the original conclusion to the seventh week and the conclusion to the Exhortation’s lengthy description of eschatological judgement. The anticipation of week eight in the Ethiopic is not without precedent; the phrase “to execute judgement” occurs in both verses 11 and 12 as an activity to be carried out by the chosen elect. However, unlike the Ethiopic, the transition in the Aramaic from verse 11 to 12 is more gradual: the uprooting of the foundations of violence and deceitful deeds is not a reference to the punishment per se, but rather denotes how they are rendered powerless in the face of punishment. It is possible that the Aramaic verb “uproot” extends the vegetation metaphor from 93:10. This does not mean so much that the author’s community is being directly contrasted with those who are blamed for violence and deceit. Instead, the emphasis lies on what God has established to endure: Israel is “the eternal plant of righteousness” which in the end will be restored, whereas the days of violence and deceit are numbered. If week seven reflects the author’s time, the terms “violence” and “deceit” are difficult to correlate to any particular events. Dexinger has nonetheless suggested, at least in the case of “deceit”, that there may be an allusion here to the waywardness of Jews who have succumbed to Hellenistic influences (cf. 1 Macc. 2:48) and aberrant halakhic practices.255 Much more, however, it is to be noted that the same terms are used to describe the prediluvian wickedness in week two (likewise preserved in the Aramaic as Xcmx and Xrq> ). The terminology in week seven thus functions as an inclusio that reflects the author’s conviction that eschatological events are anticipated by “the first end” (93:4), that is, the time during which the great wickedness committed during the time of Noah was punished through the flood. Therefore, the events behind the terms “violence” and “deceit”, whatever they may have been, mark the resumption of a mythical evil which, even more than as happened through the deluge, will be utterly destroyed. The main difference between “the first end” of the second week and that described in the seventh and eighth weeks is that the righteous are given a role in carrying out the judgement itself. What is strongly suggested in the “uprooting” of the Aramaic referred to in week seven is made more explicit in Ethiopic’s reference to “the sword” and strengthened by the description of events of week eight (cf. under 91:12b below).

255

Dexinger, Zehnwochenapokalypse, p. 136.

1 Enoch 91:12–13

131

11b. From every place the blasphemers will be cut off, and those who plan oppression and those who commit blasphemy will be destroyed by the knife. This part of the verse is only extant in the Ethiopic tradition and functions to elaborate the previous description of judgement. Several elements are thus picked up from the previous part of verse 11: references to (a) being “cut off”, (b) the description of evil to be punished as “oppression”, and (c) destruction, with “the knife” standing as a complementary parallel to the aforementioned sword. The novel feature is an emphasis on “blasphemers” and “blasphemy” (Eth. serufan and serfat), which is a later development in the Ethiopic tradition (see Eschat. Admon. 108:6a).

91:12–13: The Eighth Week (12) “And after this there shall be another, an eighth week, which is (of) righteousness, and to it shall be given a sword, so that judgement and righteousness will be executed on those who oppress, and sinners will be delivered into their hands. (13) At its end, they shall obtain possessions through their righteousness, and the Temple of the Great King shall be built in glory for ever.” Textual Notes: Ethiopic: (12) “And after this” (wa-’em-dexra-ze) – Abb 55 has wa-’em-ze (lit. “and from this”). // “Another” (kale’t) – added in the Eth. tradition. // “An eighth week” (sament sanbat; Tana 9, EMML 2080, BM 485) – Abb 35 and EMML 1768 have samenit sanbat; Berl has samant sanbat; EMML 6281 has samanta sanbat; BM 491 reads only samenit (“eighth”); Ryl and Eth. II mss. transpose to sanbat samenit (the same sequence as Aramaic256). // “By way of righteousness” (’enta sedq). // “Which is (of) righteousness” (’enta sedq) – Tana 9 and EMML 6281 read “righteous one” (sadeq). // “To it (f.)” (lati, ΒΧ) – inner-Ethiopic corruption from “in it” (bati, ΑΧ; cf. Aram.); Tana 9 has “to it (m.)” (lotu). // “Judgement and righteousness” (kwennane wa-sedq; EMML 2080, BM 491, Berl, EMML 1768, EMML 6281, Ryl, most Eth. II mss.) – Tana 9 reads “judgement in righteousness” (kwennane ba-sedq); BM 485 and Curzon 55 have kwennane sedq (“righteous judgement”). // “Will be executed” (yetgabbar) – EMML 6281 has tegbar; Berl reads yetwahhab (“will be given”). // “On those who oppress” (’em-’ella yegaffe‘u) – EMML 1768 spells ’em-’ella yetgaffu‘u;

256

Cf. Milik, The Books of Enoch, p. 268.

132


Berl has “those who oppress them” (’ella yegaffe‘ewwomu); omitted in Abb 55. // “And … will be delivered” (wa-yetmettawu, plur.) – BM 485 spells wa-yetmattawu; Bodl 5 reads the sing. wa-yetmettaw. (13) “At its end” (ba-tafsameta; Abb 35, EMML 1768, Ryl1, Bodl 4, Curzon 55, BM 490, BM Add. 24990, BM 499, Munich 30) – BM 490 reads la-tafsameta (confusion of Α ba for Β la); EMML 6281, Bodl 5, Ryl2, Ull, Frankfurt Ms. Curzon 56, BM Add. 24185, BM 484, BM 492 and Vatican 71 read with conj. wa-ba-tafsameta (“and at its end”); Berl spells wa-batafsamita; Tana 9 and EMML 2080 spell ba-tafsameta and BM 491 has ba-tafsamet (“at the end”). // “Possessions” (newayata; EMML 2080, as Aram.) – Tana 9 reads “great things” (‘abiyata); all other mss. read “houses” (’abyata; a secondary reading, perhaps under the influence of Epistle 99:13; cf. Isa. 65:21); Curzon 56 omits “houses” here, but transposes it after “through their righteousness” (see next entry). // “Through their righteousness” (’em-sedq zi’ahomu) – omitted by Abb 55. // “Temple of the Great King” (beta negusˇ ‘abiy) – EMML 2080, BM 485 and EMML 6281 spell bet la-negusˇ ‘abiy; EMML 1768 conflates the readings to beta la-negusˇ ‘abiy. // “In glory” (ba-sebhat; BM 485, BM 491, EMML 6281) – Tana 9 reads with the conj. wa-ba-sebhat (“and in glory”); EMML 2080, EMML 1768, Ryl, and most Eth. II mss. read “for glory” (la-sebhat, with la- corrupt from ba-?); BM 499, Munich 30 and Westenholz Ms. read only sebhat (“glory”); BM 485 and BM 491 spell ba-sebhat; while Tana 9 adds “and” (wa-ba-sebhat). // “For ever” (’eska la-‘alam) – Ull has za-la-‘alam (“which is eternal”). Greek: (13) γωγραπται γρC κα! "σται τ0« Ψβδομδο« σψντελοψμωνη« ο2κοδομη$σ-εται να/« $εο #νδ,« #π! τ( Dνματι κψροψ, “for it is written, ‘and it shall be when the seventh (week) is completed, a temple of God will be splendidly built for the name of the Lord” (Barn. 16:6).257 The Greek citation of 91:13b in Epistle of Barnabas 16:6 assigns the building of the eschatological Temple to the end of the seventh week. The quotation is not important for establishing the text. Its secondary status may be argued on two grounds. First, the “seventh (week)” is not an original reading: it reflects either a different text of the Apocalypse that assigns the eschatological Temple to the seventh week (for which there is no other textual evidence) or a chronological adjustement from the eighth to the seventh week (by the author of the Epistle or his source). Second, the phrase “for the name of the Lord” has no parallel in any other part of 1 Enoch 91–108.

257

Text cited in Black, Apocalypsis Henochi Graece, p. 13.

1 Enoch 91:12–13

133

Aramaic: (12) lvkl [brx b ]hytt hbd uv>qd ynymt ivb> ,vqy hrtb ]mv ]vhdyb ]vbhytyv ]yiy>r lvk ]m uv>q ]yd dbiml ]yuy>q (4QEng 1 iv 15–17), “And after it there will arise an eighth week which is of righteousness, in which [a sword] will be giv[en] to all righteous ones in order to exact a righteous judgement from all wicked ones. And they shall be delivered up into their hands.” (13) Xbr tv [k ]l [ m ] lkyh Xnbtyv uv>qb ]yckn ]vnqy hpvc ,iv ]ymli yrd lvkl hvz tvbrb (4QEng 1 iv 17–18), “And with its end, they shall acquire possessions through righteousness, and there shall be built a Temple of the kingdom of the Great One in his splendorous greatness for all generations of eternity.” General Comment Following the retributive justice described in the seventh week, week eight inaugurates a series of eschatological events that are ever expanding in scope: the “oppressors” known to the author and his community receive punishment (weeks seven and eight), wickedness throughout the world is judged (week nine), with a final judgement thereafter (week ten), followed by “weeks without end”. The eighth week “of righteousness” is the first period in the author’s scheme during which everything happens in accordance with divine justice. As such, it lies in the real author’s future, when he anticipates a categorical reversal of the oppression suffered by the righteous community with which he identifies. The violence and deceit suffered by the community of righteous ones will be repaid in kind, as a “sword” is given to them to exact judgement on the wicked. Here, divine judgement takes on the character of revenge justice, and comes close to the notion of a reverse triumphalism more clearly developed in the Epistle (cf. 95:3). The text may presuppose some kind of battle, the successful outcome of which is assured. Perhaps the gain of wealth by the righteous likewise represents a reversal of circumstances. The text presupposes a group of righteous ones that is (a) poor through the injustice committed by the wicked and that, unlike the wicked who have achieved wealth through violence and deceit (cf. 97:8), (b) will acquire their wealth through what the writer regards as a legitimate way, that is, “through righteousness”. The final reversal of the eighth week is the building of a temple that is to last for ever. As “the royal house of the Great King”, it replaces and is superior to “the royal house” erected during the fifth week (93:7) and destroyed by fire in the sixth week (93:8). The absence of any allusion to the Second Temple in the Apocalypse suggests that the author and his community do not support the Jerusalem cult or at least do not have any direct involvement in it.

134


Notes 12a. And after this there shall be another, an eighth week, which is (of) righteousness. While the notion of a future period in which the wrongs of the present age are redressed is widespread in apocalyptic literature, it is rare that a future time is specifically called an age “of righteousness”. The only extant parallel expression from the Second Temple period is found within 4Q215a (=4QTime of Righteousness) 1 ii 3–11, which contrasts “the age of wickedness” (i>rh /q ) that is complete and whose iniquity will pass away (l. 4) from “the time of righteousness” (qdj ti ) that has come (l. 5) and is also called “the age of peace” (,vl>h /q , l. 6). Whereas 4Q215a does not seem to draw the distinction between these periods in strict chronological terms,258 the periodization in the Apocalypse assumes that the period of righteousness is exclusively that, and thus occurs after the previous eras during which righteousness and wickedness co-exist (esp. weeks one, six, and seven – 93:4, 8, and 9–10). By designating the eighth week as one of righteousness, the author picks up a term that has figured prominently in his descriptions of several of the previous weeks (93:4, 5, 6, 10). God’s activity in the world – which has been exemplified in the pre-diluvian period of “righteousness” (week one, 93:4) and in the selection of Israel as “the plant of righteousness” (week three, 93:5), and which will be evidence when “the elect ones of righteousness” are chosen from Israel (week seven, 93:10) – is teleological; the era inaugurated by week eight can be the only proper conclusion to all that has happened before. 12b. And to it shall be given a sword, so that judgement and righteousness will be executed on those who oppress, and sinners will be delivered into their hands. The age of “righteousness” is not yet an age of peace (as in the 4Q215a 1 ii 6), nor is it in itself an age of unending goodness and peace, as anticipated, for example, in the Book of Watchers (1 En. 10:17–22) and the weeks without end at the conclusion of the Apocalypse (cf. Note to 91:17b). It is, rather, a time of retribution during which the righteous elect participate in reversing the oppression under which they are thought to suffer. This involvement of human agents is stronger in the Aramaic (which specifically mentions “all the righteous ones”) than in the Ethiopic.259 In this way, the author considers it important that the wicked face up to their

258

259

That is, the ages are in tension with one another, with the passing of the one brought on by the advent of the other. The role of the righteous in punishment of the wicked is picked up more explicitly in the Epistle at 95:3, 96:1b and 98:12b.

1 Enoch 91:12–13

135

punishment in every respect, that is, that they will undergo retribution in the presence of the righteous. The Aramaic “to execute righteous judgement260 from the wicked ones” recalls 91:11a (Aram.), which associates the wicked with violence and deceit. “To execute (lit. to do) righteous judgement” occurs in a similar way in Aramaic Levi Document, where the patriarch Levi prays that he might do “a true/righteous judgement” (u>q]yd , 4Q213 (4Q213a) 2.9; Grk. κρσιν λη$ινην 2 ), which he carries out in the story when he kills the “doers of violence” against Dinah. The Ethiopic wording “judgement and righteousness” is an accommodation to biblical phraseology (2 Sam. 8:15; 1 Kgs. 10:9; 1 Chr. 18:14; 2 Chr. 6:9; Prov. 2:9; Isa. 33:5; esp. Jer. 22:3 and 23:5).260a As happens often in apocalyptic writings – with the exception of 1QMilhamah (War Scroll) – the text here does not in any way attempt to provide a narrative or account of a battle between God’s people, the righteous, and the wicked.261 Instead, it is assumed that because the righteous will be armed with “a sword” (i.e. by God), the defeat of the oppressors is inevitable. The description of divine judgement as involving a sword is common in the Hebrew Bible262; indeed, according to Amos 9:10 “all sinners (i.e. in Israel) shall die by the sword”, as a prelude to the restoration of the Davidic kingdom and the age of abundance thereafter. As such, the biblical tradition often implies that God uses human agents to carry out punishment in a violent manner. In the eschatological context, however, the sword symbolises a definitive victory over evildoers, whether this is carried out by God (1 En. 62:12–13; cf. Jub. 5:7; 23:22; 1QHa xiv 29; Rev. 19:21), by the righteous

See Ezek. 7:26 and 1QapGen xx 14 for the same idiom “to execute (i.e. to exact) judgement from”. 260a Cf. the discussion in Drawnel, An Aramaic Wisdom Text from Qumran, pp. 222–24. 261 Cf. Dan. 7:21–22; 12:1; Rev. 12:7–9. The Anim. Apoc. (90:19), perhaps inspired by Apoc. of Weeks, provides a slightly more embellished account in which the righteous community (“the sheep”) is given “a great sword” in order to proceed against and kill all the wicked (“the beasts of the field”) who flee from their presence. 262 So esp. Lev. 26:7–8, 25, 33; Deut. 32:41–42; Job 19:29; Ps. 63:10; 78:62, 64; Jdg. 7:20; Isa. 34:6: 37:7; 41:2; 65:12; 66:16; Jer. 9:16; 11:22; 12:12; 14:12, 15–16; 15:2–3; 16:4; 18:21; 19:7; 20:4; 21:7, 9; 24:10; 25:16, 27, 29, 31; 32:36; 34:17; 38:2; 42:16–17, 22; 43:11; 44:12, 13, 27; 46:10, 14, 16; 47:6; 48:2; 49:37; 50:35–37; Ezek. 5:2, 12, 17; 6:3, 11–12; 7:15; 11:8, 10; 12:14; 14:17, 21; 16:40; 17:21; 21:3–5, 9–12, 14–17, 19–20, 28; 23:25, 47; 24:21; 25:13; 26:6, 8, 11; 28:7, 23; 29:8; 30:4–6, 11, 17, 22, 24–25; 32:10–11, 20–24, 25–26, 29–32; 33:2–4, 6, 27; 35:8; 38:21; 39:23; Dan. 11:33; Hos. 7:16; 13:16; Amos 4:10; 7:11, 17; 9:1, 4, 10; Mic. 5:6; 6:14; Zeph. 2:12; Zech. 11:17. 260

136


(cf. also Anim. Apoc. at 90:19, 34),263 or even by the wicked themselves (Jub. 5:9; 7:22; cf. 4Q531 7.5).264 It is therefore unnecessary to think that the “sword” imagery used here provides any historical allusion to the punishment said, according to 1 Maccabees 2:42 (cf. 3:3), to have been exacted from “sinners” who had compromised with the policies being enforced under the Seleucids.265 It is not clear that the wicked meet their ultimate destruction in either the Aramaic or Ethiopic tradition. Whereas they are decisively defeated here, the judgement that does away with them altogether seems to take place in ninth week (91:14). 13a. At its end, they shall obtain possessions through their righteousness. The term for “possessions” in the Aramaic (]yckn ) does not, in this context, so much denote lavish, material wealth associated with precious metals and jewellery266 as it refers to domestic, agricultural and agrarian goods.267 This expectation is more in line with the enjoyment of labour-produced goods described for the future Jerusalem in Isaiah 65:21–22 and 66:12. It is not surprising that the acquisition of wealth should be associated with being righteous, as this is a notion well documented in biblical tradition.268 Whether the author allows for the possibility that the righteous in his own time can be wealthy is not clear. He looks forward to the eschatological acquisition of material wealth, qualifying it by an expression that

263

264

265

266

267

268

Cf. also Epistle 98:12 and 99:16a. Perhaps more restraint is shown in 2 Bar. 72:6, which does not specify who carries out the killing, stating that the nations to whom Israel has been subjected “will be delivered up to the sword”. The latter group of texts refers almost exclusively to the pre-diluvian destruction of the giant offspring of the rebellious watchers and the human daughters, who carry out divine punishment by turning against and murdering one another (cf. Bk. of Watchers 7:4; 10:9, 12; 12:6; 14:6; 16:1), possibly dying by a means that they had introduced into the world (Bk. of Watchers 8:1 – instruction about making swords is attributed to ‘Asa’el). Week eight has clearly crossed over into the predictive part of the Apoc. of Weeks; so Nickelsburg, 1 Enoch 1, p. 449, contra Dexinger, Zehnwochenapokalypse, pp. 137–39. The almost categorical denunciation thereof in the Epistle (94:7–9; 98:1–3a), in which such materials are closely linked with oppression, would be hard to reconcile with such an understanding of eschatological wealth. See the evidence (including legal documents) cited under ]yckn in Beyer, Die aramäischen Texte vom Toten Meer, p. 637 and Die aramäischen Texte vom Toten Meer Band 2, p. 441. See the Notes to Epistle 96:4a and 99:2b.

1 Enoch 91:12–13

137

emphasises “righteous means”.269 Perhaps the means to the wealth may be the activity associated with the sword in verse 12. If so, then the writer, while receptive to the notion of eschatological abundance, may have found upright behaviour and acquisition of wealth irreconcilable as far as the present is concerned.270 This underscores all the more how much he expects eschatological conditions to mark a reversal of fortunes for the righteous community. This attitude would be in contrast with the more differentiating views adopted by Ben Sira271 and in Musar le-Mevin.272 “Through righteousness” (so the Aram.) implies a criticism of those who have gotten their wealth in the wrong way (cf. Sib. Or. 2.56 – “Do not become rich unjustly”; Ps.-Phoc. 5; 1QpHab viii 11 and ix 4–7 – the ill-gotten wealth of the Wicked Priest and later priests of Jerusalem). This accords with the emphasis throughout the Epistle in which the those involved in the oppression of others are blamed for having gained their wealth by unjust means (97:8–10), that is, by making life miserable for the righteous (cf. 94:6–9; 97:8–98:3; 102:9; 103:5–6). 13b. And the Temple of the Great King shall be built in glory for ever. The erection of the eschatological Temple provides a fitting conclusion to previous references to the Temple in the Apocalypse: in the fifth week, the Temple “of the glorious kingdom” is built “for ever” (93:7), while in the sixth week the burning of this Temple “of the kingdom” (93:8) seems to undermine its enduring status. Whereas the longevity of the First Temple is expressed in the phrase “for ever”, the author makes no mention anywhere of the Second Temple, so that there is a gap between the destruction of the First Temple and the week eight. Although the Apocalypse does not contain

269

270 271

272

For a contrasting formulation, see Jer. 22:13: “Woe to the one who builds his house without righteousness, and his upper rooms without justice.” As, arguably may be the case in the Epistle (see references cited below). See Benjamin G. Wright and Claudia V. Camp, “Who Has Been Tested by Gold and Found Perfect? Ben Sira’s Discourse of Riches and Poverty”, Henoch 23 (2001), pp. 153–74. The sage of this document does not endorse povery unequivocally, but rather deals with the problem of economic hardship while aiming at a reception of wisdom that leads to social stability; see the discussions by Eibert J. C. Tigchelaar, “The Addressees of 4QInstruction”, in eds. Daniel K. Falk, Florentino García Martínez and Eileen Schuller, Sapiential, Liturgical and Poetical Texts from Qumran. Proceedings of the Third Meeting of the International Organization for Qumran Studies Oslo 1998. Published in Memory of Maurice Baillet (STDJ, 35; Leiden/Boston/Cologne: Brill, 2000), pp. 62–75; Catherine Murphy, Wealth in the Dead Sea Scrolls and the Qumran Community (STDJ, 40; Leiden: Brill, 2002), esp. pp. 163–209; and Matthew J. Goff, The Worldly and Heavenly Wisdom of 4QInstruction (STDJ, 50; Leiden: Brill, 2003), pp. 127–67.

138


any explicit polemic against the Jerusalem Temple of his day, the author (and his community) would have regarded it as uninspiring and of no salvific import.273 More explicitly, the writer of the Animal Apocalypse, and perhaps under the influence of the Apocalypse, associates a state of “blindness” and impurity with the rebuilding of the Second Temple (1 En. 89:73) and makes no mention of it when referring to the military success of Judas Maccabeus (90:6–19).274 However, the reservation of the Animal Apocalypse goes beyond that of the Apocalypse as no explicit mention of made of the restored Temple per se in its vision of restoration.275 In its expection that a new eschatological Temple will be erected, the Apocalypse shares with other documents the hopes that build upon the vision of its restoration found in Trito-Isaiah (e.g. 56:7–8) and Ezekiel (40:5–43:17). In particular, Isaiah 66:1 (“what is the house that you would build for me?”) implies the need for an appropriate temple on grounds that created materials are ultimately inadequate as a dwelling for One whose throne is heaven and footstool is earth (cf. 4 Ezra 10:54). Especially close is the anticipation in Tobit 13:16 that “Jerusalem will be built as his house for all ages”, though here it will be erected with precious metals (Tob. 13:16–17; cf. Isa. 54:11–12). Similar to Tobit, Jubilees 1:17, 29 and 4 Ezra 10 (v. 42 Lat.),276 273

274

275

276

A view that is expressed in Tob. 14:5; referring to the Second Temple, the Sinaiticus text states, “they will rebuild the temple of God, but not like the first one until the period when the times of fulfilment shall come”. Similarly, the author of Jub. does not acknowledge the Temple’s existence either, though allusions to the use of a wrong calendar and other “gentile” activities are made (1:7–14); rather, God’s promise that “I will build my sanctuary in their midst, and I will dwell with them” is concerned with the eschatological temple. Likewise, in its cursory review of Israel’s covenant history, the Dam. Doc. says nothing about the establishment of the Second Temple (CD A i 3–11). See Collins, The Apocalyptic Imagination, p. 55. The reference in 90:28 to the “old house” being transformed (including pillars, beams, and ornaments) does not necessarily denote the Temple, but may more broadly include the replacement of the old with a new Jerusalem. It is this new Jerusalem which in 90:29 is metaphorically called a “new house, larger and higher than the first one” (with new pillars and ornaments) in 90:29 (compare with 89:50 and especially 89:72–73). It is best not to interpret the imagery and vocabulary too precisely, that is, as applying either to a “new city” or to a “new temple” (contra Tiller, A Commentary on the Animal Apocalypse, p. 376, who overstates the distinction), as the reference to Jerusalem does not exclude that here the Temple or, more specifically, the cult is in view. Following the Lat. tradition (whereas the Armen., Syr., and Eth., in reading “established” regard the city as already built); cf. B. M. Metzger, “The Fourth Book of Ezra”, p. 547 and n. h and Bruce Longenecker, 2 Esdras (Guides to the Apocypha and Pseudepigrapha; Sheffield: Sheffield Academic Press, 1995), pp. 67–68.

1 Enoch 91:14

139

the writer holds the view that the eschatological Temple will be built rather than that it is a heavenly structure which, in an ideal form, has always been in existence.277 The location of this Temple in week eight suggests that it must be in place before the final judgement extending to the entire cosmos can be carried out.278 The new Temple is envisioned as the place where divine rule will finally be established. Before this point, there is no messianic rule or agency. The author anticipates a theocracy in which every form of evil will be banished (vv. 14–17).279 91:14: The Ninth Week (14) “And after this, in the ninth week, the righteous judgement will be revealed to all the world, and all the works of the wicked will depart from the whole earth. And the world will be written down for destruction, and all people will look to the path of uprightness.” Textual Notes Ethiopic: “Ninth” (tase‘t; Tana 9, EMML 2080, Berl, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281) – BM 485, Ryl and Eth. II mss. have tase‘. // “Will be revealed” (tetkasˇsˇat) – BM 485 reads tekatesa (metathesis of t(e) and sa?); Abb 55 reads with the conj. wa-tetkasˇsˇat (“and … will be revealed”); EMML 6281 has tekasˇsˇet. // “And all the works of … for destruction” – omitted in Abb 55 through homoioteleuton (wa-kwellu “and all” … wa-kwellu “and all”). // “Works of” (tegbara) – omitted in BM 485. // “From” (’em-diba) – Berl reads ’em-xaba; EMML 1768 reads ba-diba (“in”). // “The whole earth” (kwellu medr) – BM 491, Ull, Curzon 56, BM Add. 24990 and Garrett Ms. omit kwellu (“the earth”). // “And the

277

278

279

For the notion of the existence of a heavenly, ideal Temple that contrasts with the earthly one, see Isa. 6:1–6; this is developed in the Book of Watchers (1 En. 14:8–25) and assumed in 2 Bar. 4:2–6. The views of 2 Bar. on the Temple are, however, not consistent; 32:1–6 anticipates that after the (Second) Temple has been destroyed, it “will be rebuilt” (v. 2), “renewed in glory” and “perfected into eternity”. The passage implies that this will happen when the new creation takes effect (v. 6). Jub. 1:29, which may be familiar with the Apoc. of Weeks, has the sequence the other way around: the text refers to erection of the Temple after it has mentioned the renewal of heaven and earth and all their creatures. For a just criticism of casual interpretations of this text as referring to “the messianic age” in which a messiah figure wields the sword, see Dexinger, Zehnwochenapokalypse, pp. 136–37.

140


world will be written down280 for destruction” (wa-yessehhaf la-hag wel ‘alam; Berl, BM 485 la-hag wela, EMML 6281) – Tana 9, Abb 35, and EMML 1768 have wa-yessehhef la-hag wel la-‘alam (“and it will be written down for the destruction of the world”); BM 492 reads wa-yessehhaf la-hag wel wa-‘alam (“and it will be written down for destruction and the world”); Munich 30 reads wa-yessehhaf la-kwellu ‘alam (“and it will be written down for the whole world”); EMML 2080 reads wa-yessahhaf la-hag wel la-‘alam (“and it will be written down for the destruction of the world”281); Ryl reads wa-yessahhaf la-hag wel ‘alam (“and the world will be written down for destruction”). // “Will look at” (yenesseru, plur.; EMML 2080, EMML 1768, EMML 6281, Ryl, most Eth. II mss.) – Ull reads yenessera (sing. verb, with fem. sing. obj. suff.); Curzon 55 reads yenessero (sing. verb, with masc. sing. obj. suff.); Tana 9 and BM 490 read the sing. yenesser. // “To the path of uprightness” (la-fenwata ret‘; BM 491, sing. as Aram.) – Tana 9, EMML 6281, Ryl and most Eth. II mss. have lafenota ret‘ (“to the paths of uprightness”); EMML 2080 and BM 485 have la-fenawata ret‘ (“to the paths of uprightness”, EMML omitting or erasing la-); BM Add. 24185 and BM 484 spell la-fenawata ret‘et; Berl has la-fenawata sedq (“to the paths of righteousness”); Abb 35 and EMML 1768 read la-fetwata ret‘ (“to the desire for uprightness”). Aramaic: ,v ]qy yi>t ivb> hrtb ]mv (4QEng 1 iv 19), “and after this a ninth week will ar[ise”. Milik reads and restores uv> ]qv (“and ri[ghteousness”), noting that ,vqy was erased before ivb> .282 The erasure, however, may have been a scribal correction of an original misplacement rather than of a wrong word; the proposed reading takes the Ethiopic into account and follows from the compatibility of the visible letters with qy and the opening formula for week eight (albeit, where the verb is found in a different position).283 // Xlgty [ uv>q ]yd h ]b [ yd … (4QEng 1 iv 19), “in [which a righteous judgement ]will be revealed”. The restorations by Milik result in the trans-

280

281

282 283

Nickelsburg, 1 Enoch 1, p. 437, following Charles (“Book of Enoch”, p. 264), plausibly explains the Eth. as derived from a Grk. verb καταγρφ (“to write down”, in the fut. form καταγρχονται) which, in the Grk. transmission had been confused with κατγ (“to bring down”, in the fut. form καταγσονται), originally translated from Aram. ]vmry (“they will throw”). Knibb, The Ethiopic Book of Enoch, 1.345, refers to “2 mss.” that have the same meaning but have wa-yessahhaf la-hag wela ‘alam. I am unable, however, to verify these from the editions of Charles and Flemming. Milik, The Books of Enoch, pp. 266 and 268. In agreement with Nickelsburg, 1 Enoch 1, p. 437.

1 Enoch 91:14

141

lation, “and righteousness [and right] judgement will be revealed [in it]” (Xlgty [ hb uv>q ]y ]d [v uv> ]qv ). // hlk XirX ynb lvkl (4QEng 1 iv 20), “to all the children of the whole earth”. // hlvk ]m ] [vrbiy Xyiy>r yd ]bi lvkv XirX (4QEng 1 iv 20–21), “and all the wor[ks of the wicked284 wil]l [pass away] from the whole earth”. // xrXl ]vhlk [ X>vnX ]vzxyv ,li ]rybl ]vmryv Xmli u>q (4QEng 1 iv 21–22), “and they will be thrown into an/the [eternal?] pit[ and] all[ men] shall see the path of eternal righteousness”. General Comment The sequence of events in the eighth and ninth weeks has been regarded as problematic: the righteous carry out punishment (eighth week), the world is destroyed in the judgement, and then all humanity is converted (ninth week). Charles, for example, has argued that since the conversion must happen before the destruction of the world, the last part of 91:14 is a displacement from the end of week eight.285 As such an order of eschatological events (including the conversion of the nations) is documented elsewhere (esp. Anim. Apoc. 90:19–39; cf. also Bk. of Watchers 10:21; Epistle 105:1–2(?); Tob. 14:6; Rev. 19:11–22:4), any rearrangement of the material, failing textual evidence to the contrary, is unnecessary. However, the global vision of righteousness for all people seems to conflict with the destruction anticipated for the godless Gentiles in the Exhortation 91:9. Whereas the eighth week is concerned with the righteous of Israel and the establishment of the Temple cult, the ninth week takes up eschatological events on a broader stage that in week ten will be extended even further to encompass the cosmos as a whole. Week nine, therefore, marks a transition between weeks eight and ten; with the former, it shares a focus on events on earth, while with the latter, it focuses on completeness. This broader focus in week nine suggests that the “wicked” whose deeds are expunged from the earth are not the same group as the oppressors mentioned in week eight. While week eight gives account of what the author expects will happen to inimical opponents with whom he and his community are acquainted, it is possible that in week nine the “doers of wickedness” also include demonic powers which lie behind evils perpetrated in human history. If the text refers to “deeds of the wicked” (or “of wickedness”) as in 284

285

Restoration accords with the Ethiopic. Milik (The Books of Enoch, pp. 260–61) reads and restores: Xyi>r yd ]bi (“those who commit impieties”); similarly, Nickelsburg, 1 Enoch 1, p. 437, who with Koch (“Sabbatstruktur der Geschichte: Die sogenannte Zehn-Wochen-Apokalypse”, p. 410) emphasizes the tenuousness of deciding between “works” and “doers”. Charles, “Book of Enoch”, p. 264.

142


the Ethiopic and possibly the Aramaic (cf. Bk. of Watchers 10:16 and Birth of Noah 107:1), then the description of eschatological punishment may suggest a distinction between iniquitous activity and the human beings who engage in them. This, in turn, makes it possible to anticipate that all humans “will look to the way of uprightness”. Thus their conversion or turning towards uprightness is not so much an unanticipated event as it reflects a proper conclusion (cf. Isa. 49:6) to a narrative in which God, the Creator of the world and the One who has fixed each of the weeks from the beginning, renews the created order. Notes 14a. And after this, in the ninth week, the righteous judgement will be revealed to all the world. Whereas “the righteousness judgement” in week eight is carried out against all the wicked (cf. Aram., 91:12b), now it is realised throughout the world.286 This larger arena of divine judgement reflects the author’s underlying conviction that God, as Creator of the world, must hold the entire world into account, that is, not just those with whom the author and his community most immediately concerned. It has been suggested that this disclosure of “the righteous judgement” refers to the revelation of the divine law as a necessary prelude to the conversion of humanity described later in the verse.287 This revelation, however, is best understood in tandem with what happens immediately thereafter (v. 14b), namely, the complete obliteration of wicked deeds.288 14b. And all the works of the wicked will depart from the whole earth. It may seem unusual that “works” are punished instead of those who do them. However, in week two (93:4), the “first end” occurs in relation to “deceit” and “violence” without there being any mention of those engaged in these activities. Moreover, on the notion of punishing “works” or “deeds” rather than “workers” or “doers”, see already the Book of Watchers (10:16,289 20), which may have influenced this passage. It is possible, in turn, that the Epistle, at 97:6c, has been influenced by a pre-

286

287 288

289

For the same expression, see 4Q213a (= 4QLevib ar) 2.9 (u>q ]yd ), which occurs in the patriarch’s petition and refers either to God’s judgement against the wicked or to his execution of justice as God’s agent; see bibl. in n. 260a above. So Nickelsburg, 1 Enoch 1, p. 449. The double use of lk (“all” or “whole”) in the first two clauses of the verse suggests that their meaning is interrelated. Among the instructions to the archangel Michael (cf. 10:11), is that he “destroy injustice from the face of the earth, and every wicked deed will pass away (wa-kwellu megbar ekuy yehlef)”.

1 Enoch 91:14

143

Ethiopic version of this verse: “every work of oppression will be thrown out/he will throw out (wa-yetgaddaf or wa-yegaddef)”.290 The Two Spirits Treatise focuses on divine judgement against deeds caused by the “spirit of injustice” (1QS iv 20–21); these deeds are removed from the human being, in whom the spirits of both truth and injustice co-exist, so that the judgement – in the case of the righteous, at least – functions as a refinement or cleansing rather than as a destruction of the entire person. By distinguishing between deeds and the human being, the Two Spirits Treatise opens the way, at least in theory, for a conversion of the wicked following judgement. Though in contrast to the Two Spirits Treatise, the author of the Apocalypse does not reflect on human nature, the destruction of “works”, rather than of “wicked ones”, is at least consistent with a similar anthropology and may explain the subsequent statement that all humanity will turn to righteousness (see below, v. 14c).291 Two further interpretations suggest themselves. First, it remains possible, nevertheless, that the author originally had the destruction of the wicked (humans) per se in view. If this was the case, then divine judgement is being depicted in a much more conventional way while, however, this interpretation makes it difficult to explain how this could be followed by the conversion of all. Second, a focus on “deeds” rather than the humans who do them may imply a view that ultimately holds demonic forces accountable. In this sense the Apocalypse would cohere with the Two Spirits Treatise (see above), but also, and especially, the Book of Watchers (ch.’s 6–16) in which it is the fallen of rebellious angels which introduce evil into the world, engaging through their gargantuan offspring in the oppression of humanity, and instructing humans in deplorable ways. 14c. And the world will be written down for destruction, and all people will look to the path of uprightness. The Ethiopic tradition “will be written down for destruction” is probably secondary to the Aramaic (see n. 280), which reads, “and they will be thrown into an/the [eternal?] pit”. Thus, whereas the Ethiopic has the destruction of the entire world in view, the Aramaic is more specifically concerned with the wicked (whether it be their works or they themselves) referred to in the immediately preceding statement. 290

291

However, emphasis in the Epistle, more so than any of the other early Enochic works, is placed on the destruction of evildoers as well. Nickelsburg raises the further possibility that “deeds” might also refer to things fashioned by humans (i.e. idols and temples), finding support for this in 91:9 which, however, does not so much underlie as provide a possible reading of v. 14.

144


The Aramaic term ryb , though often meaning “well” or “fountain”, refers in this context to a “pit”, that is, a place of confinement. If it is demonic forces that underlie the author’s “doers” or “deeds of wickedness”, then a punishment by being hurled into a hole or pit fits well with the place of confinement assigned to the fallen angels for their activities in other Enochic tradition (1 En. 10:4 – Raphael is told to make an opening [’abqewa] in the wilderness for ‘Asa’el/‘Azaz’el; 88:2–3 – the first fallen “star” and the fallen angels’ offspring thrown, respectively, into the abyss [ma‘meq] and pits [’anqe‘t] of the earth). Here, the “pit” is not a place of annihilation, but rather a holding place until the final judgement is carried out, as occurs in week ten (cf. 1 En. 10:12; 88:2–3 and 90:23–24). In addition, it fits well with a conversion of all humanity who apparently have not met the same end as just described. The conversion of all humanity may come as a surprise after the emphasis on judgement in weeks eight and nine. However, the theme occurs elsewhere,292 especially in the Enochic corpus itself. In particular, inspiration for week nine may have come from the Book of Watchers, according to which the cleansing of the earth from every form of evil is followed by a prediction that “all people will become righteous” (10:20–21), that is, those who were previously wicked and not yet righteous (cf. 10:17). More contemporary to the Apocalypse, the author of the Animal Apocalypse envisions that the “animals”, “beasts of the field”, and “birds of the sky” – the same metaphors used to describe groups previously associated in the narrative with the oppressive Gentiles – will be converted, that is, will petition and obey the righteous (90:30), make petition to a messianic figure (90:37), and even be assembled into a “house” (Jerusalem) (90:33).293 Fin292

293

See Tob. 14:4–5, which refers to the Gentiles after the eschatological Temple is erected. A similar pattern obtains in the later Apocalypse of John: after the author has repeatedly underlined an religiosity along very strict lines (ch.’s 2–3) and has denounced all others (Rome, her allies, and even compromising Christians) as subject to imminent divine punishment, his description of the New Jerusalem nevertheless includes “the nations” and “the kings of the earth” (21:24). Regarding this reversal in Jewish tradition and Revelation, see Ronald Herms, An Apocalypse of the Church and for the World (BZNW, 13; Berlin and New York: Walter de Gruyter, 2006), pp. 61–77 (Tobit) and 169–261 (Revelation). See Herms, An Apocalypse for the Church and for the World, pp. 120–35. The theme is further picked up in Similitudes (50:2–5), though the ones mentioned seem to be neither those who are already righteous nor those who are unrepentant and involved in oppression, but rather “others” consisting of those who repent and forsake their deeds; they “will be saved” through the name of the Lord of the spirits, who will have mercy on them (v. 3).

1 Enoch 91:15–16

145

ally, the Epistle picks up this theme, though with more reluctance (cf. 100:6a), and in the closing section may imply some kind of conversion in 104:12–105:2.294

91:15–16: The Tenth Week (15) “And after this, in the tenth week, the seventh part in it, there will be eternal judgement. And it will be executed against the watchers of the eternal heaven, a great (judgement) that will be decreed in the midst of the angels. (16) And the first heaven shall disappear and pass away, and a new heaven shall appear, and every power of the heavens shall shine sevenfold for ever.” Textual Notes Ethiopic: (15) “And after this” (wa-em-dexra zentu; Tana 9, EMML 2080, BM 491, Berl, Abb 35, EMML 1768, EMML 6281, Ryl, most Eth. II mss.) – In harmony with the formula for the other weeks, BM 485, Ull, BM 490 and BM 492 have wa-em-dexra-ze. // “Tenth” (’asˇert) – EMML 1768 spells ‘asˇert; Abb 35 and EMML 6281 have ’asˇarta (EMML 6281 ’asˇarta); EMML 2080 has ’asˇartu; and Ull ’asˇer. // “Seventh part” (sab‘et ’ed; EMML 2080 sab‘et, Berl) – Abb 55, Bodl 4, Curzon 55, BM 484, BM 486, BM 490, BM 499, Garrett Ms. and Westenholz Ms. have Ζ’eda; BM 491 has wa-Ζ’ed (“and the seventh part”); Bodl 5, Frankfurt Ms., Curzon 56, BM Add. 24185, BM Add. 24990, BM 492, and Vatican 71 Ζ’ed; Abb 35 has sab‘ata ’eda; EMML 1768 spells sab‘eta ’eda; EMML 6281 spells sab‘eta ’eda; Tana 9 reads wa-Ζ’eda (“and the seventh part”); BM 485 reads only ’ed (“part”). // “In it” (bati) – Tana 9 reads with the conj. wa-bati (“and in it”). // “Eternal” (’enta la-‘alam, lit. “which is for ever”) – Ull reads za-la-‘alam (as also in 91:13). // “And it will be executed against the watchers of the eternal heaven” (wa-tetgabbar ’em-teguhana samay za-la‘alam; Tana 9, Abb 352, BM 486) – EMML 2080, Abb 351, EMML 6281, Ryl, Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55, Curzon 56, BM Add. 294

So Nickelsburg, 1 Enoch 1, p. 450. As the motif of wisdom and righteousness coming into all the world can be explained by reference to other texts in the Enochic tradition, this is to be distinguished from the view that wisdom will pervade the world after those who are without wisdom have been destroyed; for this, see The Book of Mysteries (1Q27, 4Q299–301): “all who restrain the marvellous mysteries will no longer exist, and knowledge will fill the world, and folly will no longer be there” (tlvX [d ]il ,> ]yXv lbt Xlmt hidv dvi hmnyX Xlp yzr ykmvt lvkv ; 1Q27 1 i 7).

146


24185, BM 484, BM 490, BM Add. 24990, BM 499, Vatican 71, Munich, Garrett Ms. and Westenholz Ms. have wa-tetgabbar ’em-teguhan (Abb 351 ’em-teguhana) wa-samay za-la‘alam (“and it will be executed against the watchers and eternal heaven”); BM 492 has wa-tetgabbar ’em-teguhan za-samay wa-la‘alam (“and it will be executed against the watchers of heaven and for ever”); BM 485, BM 491, Berl, Abb 55 and EMML 1768 omit, probably due to homoioteleuton (la-‘alam “eternal” … la-‘alam “eternal”).295 // “A great (judgement) that will be decreed” (‘abiy za-yebaqwel 296) – EMML 2080 spells ‘abiy za-yebaqwel; BM 491 has ‘abiy za-yetbeqal; Berl has ‘abiy za-yebaqqel (“the Great One who will punish”); Abb 55 reads only za-yetbeqal (“that will be decreed”); BM 491 and Abb 35 have ‘abiy za-yetbeqqal; Ull and Curzon 56 reads only yebaqwel (“will be decreed”); and Munich 30 reads za-yebaqqu‘ (“which will be beneficial”). // “In the midst of the angels” (’em-ma’kalomu la-mala’ekt; BM 485, EMML 6281, Ryl, Eth. II mss.) – Tana 9 and Abb 35 have ’em-kwellomu mala’ekt (“from (among) all the angels”); Berl and BM 491 have ’e(m)ma’kalomu mala’ekt; EMML 2080 has ’em-ma’kala mala’ekt; EMML 1768 reads only ’e(m)-ma’kalomu (“in the midst of”); omitted in Abb 55. (16) “And … heaven” (wa-samay) – Berl omits the conj. samay (“heaven”). // “First” (qadamay) – EMML 2080 and EMML 6281 have qadamawi; Abb 55 reads dagemay (“second”). // “Will disappear” (lit. “go forth”; yewadde’) – Bodl 5 and Vat 71 read yemasse’ (“will come”, a misreading of similar Δ wa- as Ε ma-); and Frankfurt Ms. has wa-yemasse’ (“and will come”). // “And every power of the heavens” (wa-kwellu xayla samayat; EMML 2080, BM 485, BM 491, Abb 35, Abb 55, EMML 1768) – Tana 9, Berl and EMML 6281 have wa-kwellu xayla samay (“and every power of heaven”); Ull, Bodl 4, Curzon 56, BM 484, BM 490 and BM 492 read wa-kwellu xaylata samay (“and all the powers of heaven”); and Ryl has wa-kwellu xaylata samayat (“and all the powers of the heavens”). // “Will shine” (yaberhu, plur.; EMML 1768) – BM 485, Bodl 4, BM 484 and BM 490 reads wa-yebarrehu (“and they will shine”); EMML 6281 and Ull read yebarrehu (“they will shine”); Ryl, Ull and most Eth. II mss. read yebarrehu la-‘alam (“they will shine for ever”); Tana 9 reads sing. yebarreh (“it [i.e. every power] will shine”); Abb 55 reads sing. yabarh (“will shine”). // “Sevenfold” (sab‘ata mak‘ebita; BM 491, Abb 35, BM 499, 295

296

Thus Milik argues the section “and it will be executed against the watchers of the eternal heaven” is “a gloss on the next hemistich”, i.e. the statement about judgement being executed “in the midst of the holy ones” (The Books of Enoch, p. 269). Charles, The Ethiopic Version of the Book of Enoch, p. 192 regards the verb as corrupt from yebaqqel, “he will punish” (with “the Great One” ‘abiy as the subj.; cf. Berl).

1 Enoch 91:15–16

147

Westenholz Ms.) – EMML 1768 has sab‘ata mek‘ebita; Ryl has Ζmek‘ebita; EMML 6281 has Ζmak‘ebita; EMML 2080 has seb‘ati mak‘ebita. Aramaic: (15) Xmli ]yd hi [yb>bd … hrtb ] ]mv (4QEng 1 iv 22–23), “and af[ter it … in the seve]n[th (part)] (there will be) eternal judgement”. // ]Xbr Xnyd /qv (4QEng 1 iv 23), “and the time of the great judgement[”. The original text in what follows is uncertain. Milik reconstructs according to shorter Ethiopic text (i.e. the one in BM 485, BM 491, Berl, and Abb 55): Xy>ydq iyjmb ,qnty, “the Great Judgement [shall be executed in vengeance, in the midst of the holy ones]”.297 Nickelsburg argues, however, that both the shorter Ethiopic text, which refers to “the great eternal judgement”, and the longer text, which refers to “the great eternal heaven”, are corrupt; instead, considering the double reference to “judgement” in which succession in the Aramaic as problematic, he posits that 4QEng stems from a longer Aramaic original that contained two parallel statements, one referring to the “watchers” (dropped through homoioteleuton) and the next referring to “holy ones” (as in the longer Ethiopic). Nickelsburg thus considers the possibility that both the extant Aramaic and the shorter Ethiopic have been abbreviated because of homoioteleuton at the same place. Though relying on considerable reconstruction, Nickelsburg’s proposal is plausible to the extent that the mention of judgement, especially if twofold, requires an identification of those to whom it relates. (16) ]ym>v lvkl ]yxndv ]y [ rh ] j Xym> [… ]vzxty ]ytdx ]y ] m> ]vrbiy hb ]ymdq ] ]ymli (4QEng 1 iv 23–25), “And the first heaven will pass away in it, and [a new] heav[en will appear … of] heaven (will) s[hin]e and rise for all eternit[y …”. General Comment The description of week ten draws on motifs from the previous eras: the “seventh part” of the week is reminiscent of week one (93:3); “the first heaven” contrasts with the “new heaven” in a way that “the first end” of week two (93:4) contrasts with “the eternal judgement” (91:15); and “the sevenfold” illumination of the heavenly powers recalls the “sevenfold” instruction disclosed to the righteous elect in week seven. Whereas the eschatological events occur on earth during weeks seven, eight and nine, in week ten the arena of divine judgement is extended to heaven. It is here that, if one follows the longer Ethiopic text, the fallen watchers are to be punished, a judgement directed at powers ultimately held

297

Milik, The Books of Enoch, pp. 266–67 and 269.

148


responsible for the existence of evil and sin in the world.298 So cataclysmic and far-reaching is this “great” judgement that not even the “first heaven” can continue in its present form. Indeed, the conclusion to week ten involves a new, creative act (cf. Isa. 65:17, 66:22–23) that establishes a cosmic order in which there is no further opposition to righteousness. Notes 15a. And after this, in the tenth week, the seventh part in it, there will be eternal judgement. In this part of the verse, the Ethiopic corresponds closely to the Aramaic. The “seventh part” is reminiscent of the time of Enoch’s birth in week one (93:3). Concerned with rebellious angelic powers (see below), this judgement is the culmination, not only of the tenth week, but also of the series of punishments administered in eschatological weeks seven (against violence and deceit), eight (against the wicked ones), and nine (against the works of the wicked). The judgement is “eternal” because it marks the complete, unrepeatable defeat of evil. 15b. And it will be executed against the watchers of the eternal heaven, a great (judgement) that will be avenged in the midst of the angels. On the problem concerning an original text for this part of the verse, see the Textual Notes above. Though the short Ethiopic text does not mention the fallen watchers, its reference to the “eternal judgement” without any object of punishment suggests that part of the tradition has gone missing. It is at least clear enough that the arena of judgement now involves the angelic world, with the fallen angels to be punished on the one hand, with the good angels probably functioning as agents. The judgement of rebellious angels at the end comes as no surprise; though they are seen in some early Enochic traditions to have been punished at the time of the great flood (1 En. 10:4–8; 18:14–15; Jub. 5:6, 10–11; 7:21; 10:5–9; Bk. of Giants 4Q530 2 ii + 6–7 i + 8–12, ll. 5–12,299 6Q8 2, and 2Q26; and 1 En. 88:1), their ultimate punishment and final destruction remains for the end (1 En. 10:12–13; 18:16; 90:24; cf. 39:2 and 69:28).300 If the fallen angels are in view at all, then their judgement may be the ultimate reversal of the “deceit” and “violence” suffered in the second week (93:4). While “the first end” in week two was decisive, it was not final, as evil persists during the subsequent periods. The deluge is only a precursor for the final judgement when all malevo298

299

300

Cf. esp. Milik, The Books of Enoch, pp. 22–41, who argues that the passage presupposes the angelic rebellion described in the Bk. of Watchers (ch.’s 6–16). Within the fragment combination 2 ii + 6–7i, 8–12; cf. the edition of É. Puech, “4Q530. 4QLivre des Géantsb ar”, DJD 31, pp. 28–38. For the same expectation in the New Testament, see 2 Pet. 2:4 and Jude 6–7.

1 Enoch 91:15–16

149

lent powers are destroyed.301 On the phrase “great” judgement, see the Note on 94:9. 16a. And the first heaven will disappear and pass away, and a new heaven will appear. Just as “the first end” (93:4) is overtaken by the “eternal judgement”, so also “the first heaven” is not the final order of creation. The breaking up of eschatological events into several periods makes it possible for the author to present each in turn. Here, the focus is on the creation of a new heaven, frequently mentioned by other traditions in conjunction with the establishment of the Temple (as Isa. 65–66; cf. 2 Bar. 32:1–6; Jub. 1:29 and possibly 1 En. 45:1–6302).303 The necessity for the new creation confirms the cosmic proportions of the punishment in week ten. As it stands, the text is inspired by Isaiah 65:17 and 66:22304 and is founded on the assumption that while the present created order is temporary, while God (and God’s ultimate purposes) endure for ever (cf. Ps. 102:24–27; 1 En. 72:1). The text in Jubilees 1:29 shares this expectation in language that is also strongly reminiscent of weeks eight and ten; the “tablets”, received by the Angel of the Presence, contain “the divisions of the years from the time the law and the testimony were created – for the weeks of their jubilees, year by year in their full number, and their jubilees from [the time of the creation until] the time of the new creation when the heavens, the earth, and all their creatures will be renewed like the powers of the sky and like all the creatures of the earth, until the time when the temple of the Lord will be created in Jerusalem on Mt. Zion.”305

301

302

303

304

305

On the proleptic nature of the flood as a type for eschatological judgement, see Stuckenbruck, “The ‘Angels’ and ‘Giants’ of Genesis 6:1–4”, DSD 7 (2000), pp. 362–74. See 1 En. 91:5–9; 106:15, 17. While Similitudes in this passage retains the general structure of the Apocalypse, it brings together and condenses events which in the latter are kept more distinct: the punishment of the wicked and reward of the righteous through the “Chosen One” seated on God’s throne (in the future Temple) precedes or accompanies the creation of a new heaven and earth. Since weeks seven through nine have been concerned with events on earth and given the author’s focus on what happens in “heaven”, the recreation of the earth is not mentioned here (in contrast, e.g., to Isa. 65–66; Jub. 1:29; and 1 En. 45:4). See the study by J. T. A. G. M. van Ruiten, “The Influence and Development of Is 65,17 in 1 En 91,16”, ed. J. Vermeylen, The Book of Isaiah. Les oracles et leurs reflectures unite et complexité de l’ouvrage (BETL, 81; Leuven: Leuven University Press and Peeters Press, 1989), pp. 149–74. Translation by VanderKam, The Book of Jubilees, pp. 6–7; cf. Wintermute, “Jubilees”, p. 54.

150


Unlike Jubilees, in which the building of the future Temple and the new creation occur either together306 or in close sequence, the establishment of a new order in the Apocalypse happens only at the very end, that is, after the Temple, the place of divine rule, has been set up (91:13). The author’s periodization involves a scheme in which God’s rule from the Temple expresses the basis for the renewal of creation rather than, as in Jubilees, is the result of it. 16b. And every power of the heavens will shine sevenfold for ever. The creation of heaven includes the renewal of the luminaries (cf. Jub. 1:29 – “the powers of heaven”), here termed “power(s) of the heavens”. Significantly, the beginning of the Astronomical Book (1 En. 72:1) presents the work as a description of the courses of heavenly bodies which anticipates that they will be caught up and transformed when the new heavenly order is established. Just as the righteous elect will be given “sevenfold” instruction regarding the whole creation (93:10), the heavenly bodies are made to shine with “sevenfold” eternal light (cf. Epistle 104:2, 4, 6; Eschat. Admon. 108:15; Dan. 12:3). While in this context, “sevenfold” (as in 93:10) connotes completeness, the use of the term derives from Isaiah 30:26, according to which the “sevenfold light of the sun”, shining as the light of seven days, happens on the day when the people of God are healed. The shining motif has led some, such as Grelot,307 to interpret this passage in relation to the expection that in the afterlife, the righteous will illuminate as heavenly bodies, as found in Daniel 12:3308 and the Epistle at 104:2b.309 Such a connection could mean that the righteous are being described in their ultimate state, that is, as celestial powers. In this case, the reference to “sevenfold” instruction for the elect in week seven (93:10) finds its culmination in the “sevenfold” illumination here. A similar idea,

306

307

308

309

As perhaps also in 2 Bar. 32:4–6. In addition, Beyerle, Die Gottesvorstellungen in der antik-jüdischen Apokalyptik, pp. 332–35, notes that unlike the parallels, the Apoc. of Weeks makes the “new heaven” into the active subject of the verb, so that the tradition of God’s role in the recreation of the cosmos (so Isa. 43:19; 65:17; 66:22) is assumed. “L’eschatologie de la Sagesse et les apocalypses juives”, in ed. Xavier Marpus, A la recontre de Dieu. Memorial Albert Gelin. BFC TL, 8; Paris: Le Puy, 1961), p. 170 and as speculated by Dexinger, Zehnwochenapokalypse, p. 143. Mt: “And those who give understanding (,ylyk>m ) will shine as the brightness of the firmament (iyqr rhz vrhzy ) and those who make many righteous like the stars (,ybkvkk ) for ever and ever.” In contrast to their present life of toil, the righteous are told, “you will shine like the light of heaven (tebarrehu kama berhana samay) and you will be seen (wa-tetra’’ayu).”

1 Enoch 91:17

151

perhaps influenced by this text, would be reflected in the War Scroll at 1QM i 8–9: “And [the sons of righ]teousness shall shine (vryXy qd [j ynb ]v ) to all corners of the earth; continuously, there will be light until the end of all the appointed times of darkness. And in the appointed time of God, his great exaltedness shall give illumination for all times of e[ternity].” See further the Note on 92:4c. An allusion to angels, however, seems more likely for two reasons. First, as the tenth week is concerned with judgement in the celestial arena and involves good and bad angelic beings, its final outcome would logically continue to have such beings in view. Second, as Nickelsburg notes, early Enochic tradition associates angels with heavenly bodies: in the scene of punishment in the Book of Watchers, rebellious angels are identified as “the seven burning stars” (18:12–16), while in the Astronomical Book rebellious angels correspond to both wayward stars (80:6–7; cf. Anim. Apoc. at 86:1; 88:1; 90:24) and to those obedient angels who execute the ideal calendar of a 364-day year (82:7–20).

93:17: Weeks Without End (17) “And after this there will be many weeks without number into eternity; they will be in goodness and righteousness; and sin will no longer be mentioned for ever.” Textual Notes Ethiopic: “And after this” (wa-’em-dexra-ze) – Tana 9 reads wa-’em-dexra (“and afterwards”). // “Without” (’albon, fem. plur. suff.; Berl, BM 485, Abb 55, Ryl, many Eth. II mss.) – Tana 9, BM 491, Abb 35, Bodl 5, Curzon 55, BM Add. 24990, BM 499, Munich 30, Garrett Ms. and Westenholz Ms. read with masc. plur. suff. ’albomu. // “Number” (xolqwa; Berl, BM 485, EMML 1768, EMML 6281) – Tana 9 spells xolqa; BM 491, Ryl, and most Eth. II mss. have xwelqwe; Abb 35, BM 484 and BM 490 have xwelqwa; Abb 55 has xwalqu. // “Into eternity” (la-‘alam) – Berl, BM 491, Abb 35, Abb 55 and EMML 1768 read ba-‘alam, a confusion of Φ with similar Β; BM 485 reads la-‘alam wa-kwellomu (“for ever, and all of them”, referring to the “many weeks without number”). // “They will be” (yekawwenu) – Tana 9 has yekawwen (“it will be”). // “In goodness” (ba-xirut) – Berl reads ba-xirutkemu (“in your goodness”); Tana 9 and EMML 6281 read wa-ba-xirut (“and in goodness”). // “And sin” (wa-xati’at) – Tana 9 reads with acc. form wa-xati’ata; EMML 2080 spells wa-xati’at. // “Will no longer be mentioned” (’em-heyya ’i-tetbahhal, fem. vb.) – Abb 55 and

152


EMML 6281 read only ’i-tetbahhal (“will not be mentioned”); Berl has ’em-heyya yethhal310 (masc. vb.; defective spelling without -ba-); EMML 2080 and Westenholz Ms. have ’em-heyya yetbahhal. Aramaic: ]vhnyn ]m lvkl [vc ytyX [Xl yd ] yg> ]yib [> … (4QEng 1 iv 25–26), “ …]many [w]eeks for [whose number] there is [no] end”. // ]vdbiy Xu[>q … (4QEng 1 iv 26), “righ]teousness will be done311”. The end of the verse will have extended to the top of column v of the manuscript. General Comment This period after the tenth week signifies the permanence of the new order of things, and thus denotes “eternity”. This everlasting, unbounded age is characterised by irreversible “goodness” and “righteousness”. Notes 17a. And after this there will be many weeks without number into eternity. Whereas everything before has been divided into periods, here the Apocalypse finally arrives at a new age that cannot be periodised into eras.312 Finally after, and not during, the ten weeks, the author’s scheme arrives at an new age that will persist and be without change. 17b. They will be in goodness and righteousness; and sin will no longer be mentioned for ever. Whereas the Aramaic (literally, “they will do [righ]teousness”) thinks of the activities of those who exist in the era of eternity, the Ethiopic tradition is more ambiguous. “In goodness and righteousness” could denote either what the righteous will do or God’s character which defines the age (cf. Ps. 145:7). Mention of the disappearance of “sin” might seem unnecessary, after the passing away of “the first heaven” has been narrated for week ten (91:15). However, the text here does not tell of the eradication of “sin” so much as it declares that the memory thereof will be erased (cf. Ps. 109:15). In Isaiah 65:17, the recreation of heaven and earth has the result that “the first things will not be remembered (tvn>Xrh hnrkzt Xl ), nor will they occur to the heart”. In other words, no further possibility exists that evil will ever recur again.

310 311

312

So the reading of Knibb, The Ethiopic Book of Enoch, 1.346. The passive translation follows from the assumption of an impersonal subject of the verb. Cf. Dexinger, Zehnwochenapokalypse, p. 144.

The Text Traditions

153

Chapter Three Part Two Exhortation (91:1–10, 18–19) Introduction

A. The Text Traditions A.1. The Ethiopic. The entire Ethiopic tradition splits the Exhortation between 91:10 and 91:18 by inserting the conclusion to the Apocalypse of Weeks (91:11–17). The end of the Exhortation is followed by the beginning of the Epistle at 92:1. This is not the original sequence, as the Dead Sea evidence shows (see below). The Ethiopic text at 91:10–11 shows some editorial attempt to link the awkward (and secondary) juxtaposition of the Exhortation and Apocalypse at this point. In the Ethiopic tradition this dislocation is so well established that the editorial seam may be thought to have occurred at the very earliest stages of Ethiopic transmission, if not before. On the basis of the presently available evidence, it is not clear how much the form of the Ethiopic conveys an original. This is born our by differences between it and the Aramaic preserved in 4QEng (see immediately below). In terms of structure, the Ethiopic manuscripts do not begin chapter 91 with a heading that marks out a new section of Ethiopic Enoch. The fifth section usually begins in chapter 92 at the opening of the Epistle. A.2. The Aramaic. The sequence of the fragmentary 4QEng differs from the Ethiopic form of the text. In the Aramaic the Exhortation in the manuscript was probably continuous, that is, not interrupted by the Apocalypse which, instead, was inserted as a whole in its original sequence (93:1–10 + 91:11–17) within the Epistle between 92:1–5 and 93:11–14. The Aramaic fragments in 4QEng preserve a longer text than what comes down to us through the Ethiopic. This is clear different content of the Aramaic for 91:10, an additional phrase for 91:19, and the possibility suggested by Milik that columns i and ii contain enough room for a longer text for 91:1–10. See the Textual Notes to 91:5–10 and 19.

154

Exhortation (91:1–10, 18–19)

B. Literary Analysis B.1. Literary Relationship with the Apocalypse of Weeks and Epistle. The shape of the Exhortation is the product of composition and reshaping that took its literary context into account. Exhortation is often treated as part of the Epistle, whether it is thought to have served as its introduction or functioned as a secondary expansion that presupposes its existence. In regarding it as a constituent part of the Epistle and noting its interruption by the Apocalypse of Weeks at 91:11/12–17, several scholars early on attempted to restore an original sequence of passages. Beer and Martin, for example, considered 91:1–10, 18–19 as the beginning of the Epistle and, therefore, as its introduction313: this section was originally followed by the Apocalypse of Weeks (ch. 93 minus 93:11–14; 91:12–17), then by 92:1–5 and 93:11– 104/105. By contrast, Charles’ reconstruction of the sequence reflected an attempt to take 91:1–10, 18–19 as part of the Epistle more seriously.314 For him the Epistle originally opened with 92:1–5, was then followed by 91:1–10, 18–19 and by the Apocalypse, before continuing on from chapter 94. The earliest preserved manuscript (4QEng) reflects, again, a different order. If we follow Milik’s sequencing of the Dead Sea fragments from this manuscript (see section A.2, Introduction to Apoc. of Weeks), the sequence ran as follows: 91:1–10, 18–19; 92:1–5; 93:1–10; 91:11–17; 93:11ff. The sequencing proposed by Charles betrayed a recognition that, unless 91:1–10, 18–19 is simply placed within the Epistle, its source-critical relationship to that work is problematic. If an original part of the Epistle, its doublets with both the Epistle and Apocalypse are suspicious: 91:3 – Epistle 94:1 (exhortation to “love uprightness/righteousness and walk in it”) 91:5b, 8 – Apocalypse 91:11 (uprooting of evil)315 91:10 – Apocalypse 93:10 (eschatological giving of wisdom) 91:10 – Epistle 92:3 (rising of the righteous one from sleep) 91:18–19 – Epistle 94:2–3 (two-ways exhortation) The status of the Ethiopic version of 91:10 in relation to the literary context is of special interest, given its overlaps with both Apocalypse and Epistle. Com-

313 314 315

See Beer, “Das Buch Henoch”, pp. 224–30; Martin, Le Livre d’Hénoch, p. 237. Charles, The Book of Enoch, pp. 218 and 224. On the reliance of Exhortation at this point on Apoc. of Weeks, see Black, “The Apocalypse of Weeks in the Light of 4QEna”, VT 28 (1978), p. 466.

Literary Analysis

155

parison of the Ethiopic and Aramaic texts makes it likely that during the process of transmission the tradition underwent reworking, probably motivated by the split-up and dislocation of the Apocalypse of Weeks. The adjustment is observable in the Ethiopic text to 91:10, in which the reference to the eschatological giving of wisdom (not preserved in the Aram. fragment) parallels the “sevenfold instruction” revealed to the community in 93:10. If the mention of wisdom in 91:10 has been influenced by 93:10, then the Ethiopic text is not only deliberate but also reflects an awareness that the Apocalypse was out of order. Similarly, the overlap between 91:10 and 92:3, which is also not extant in the Aramaic, may be a seam that connects 91:10 with the beginning of the Epistle as well. We are left to infer that at this point the Exhortation, rather than originally composed in a way to anticipate both the (initially independent) Apocalypse and Epistle, went through resumptive editing. It is impossible to determine whether 91:3 and 91:18–19 are similarly resumptive of the Epistle at 94:1, 2–3. Indeed, it could be argued that the influence may have worked in the other direction. As far as 91:3 is concerned, no extant text is preserved in the Aramaic; it is thus too speculative to infer from Milik’s suggestion of an originally longer text in 91:1–10 that 94:1 was made to conform to it. Moreover, it is possible that the exhortation in 91:18–19 has influenced the wording in 94:2–3.316 The resulting impression is that between the early (Aram.) and later (Eth.) stage of development, the placement of the Exhortation alongside the Apocalypse and Epistle led to editing activity that yielded a text which shows signs of interdependence between the traditions. B.2. Ideological and Terminological Links with Other 1 Enoch Works. The Exhortation throughout shares themes and motifs with other parts of the Enochic tradition. The following summary focuses on possible links beyond those given in the previous section: 91:1–2 (Enoch’s communication to Methuselah and his brothers) – Astronomical Book 82:1 (more generally, 81:5–82:4) – Book of Dreams 83:1 91:5a (ante-diluvian increase of evil) – Book of Watchers e.g. 6:1–8:3 91:7b (divine epiphany to execute judgement on the earth) – Book of Watchers 1:9

316

In 91:18 the statement that the writer will show his readers “again” the contrasting ways is, in turn, secondary, as it assumes the presence of 94:2–3 to follow.

156

Exhortation (91:1–10, 18–19)

91:5–9 (the flood as a type for eschatalogical judgement) – Book of Watchers 10:16, 20, 22; Book of Dreams 83:7–9 and 84:4–6; and Birth of Noah 106:13–107:1. However, see under section C below (and n. 317). These links, taken together with those mentioned in section B.1 above, underscore the derivational and generic character of the language of the Exhortation. This in turn fits with the supposition that the author was supplying a literary bridge between already existing Enochic traditions on either side. While there is no evidence that the manuscript 4QEng contained the Book of Watchers or 81:5–82:4 of the Astronomical Book, the text presupposes an intertextuality with these traditions.

C. The Exhortation as an Independent Tradition Despite the thematic overlaps between the Exhortation and predecessors from other parts of 1 Enoch, it introduced several motifs that were without precise parallel in the already existing Enochic tradition: (1) the description of wickedness as having “a double heart” (91:4a) (2) the transparent modelling of eschatological salvation and judgement on the Great Flood (91:5, 7)317 (3) the eschatological destruction of idols (91:9)318

D. Date Since nothing in the Exhortation itself provides a clue for date, the time of its composition can only be assessed in relative terms. If, as argued here, it originally was written to provide a bridge between the Apocalypse of Weeks and Epistle, on the one hand, and the earlier Enochic traditions, on the other, it may be dated to sometime between the integration of the Apocalypse into the Epistle and the terminus ante quem set by the mid-1st century BCE date for 4QEng. Composition by an Enochic editor during the second half of the 2nd century BCE is thus not unreasonable. 317

318

The text may have influenced Birth of Noah 106:13–107:1, which VanderKam thinks formed an inclusio based on the pattern of sin – flood – greater sin – judgement (Enoch and the Growth of Apocalyptic Tradition, pp. 174–75). The Epistle (99:7, 9, 14 and 104:9) condemns those who practise idolatry rather than refers to the destruction of idols themselves.

1 Enoch 91:1–2

157

COMMENTARY

91:1–2: Enoch Summons His Sons through Methuselah (1) “And now, O my son Methuselah, call to me all your brothers and gather to me all the children of your mother, for a voice is calling me and a spirit is being poured out upon me, in order that I may show you everything which will happen to you for ever.” (2) And after this, Methuselah went and called all his brothers to himself and gathered his relatives. Textual Notes Ethiopic: (1) “All” (kwello) – Berl has nom. kwellu; omitted in Abb 55. // “Your brothers” (’axawika) – BM 485 reads daqiqa ’emmeka (“children of your mother”). // “And gather to me” (wa-’astagabbe’omu lita, with 3rd pers. masc. plur. obj. suff.) – BM 485 wa-’astagabbe’ lita (“and gather to me”); BM 491, BM Add. 24185 and BM 492 omit lita (“and gather”). // “All the children of your mother” (kwello daqiqa ’emmeka) – BM 485 reads ’axawika (“your brothers”). // “And a spirit” (wa-manfas) – Ull has “and my spirit” (wa-manfasya). // “Is being poured out” (take‘wat, fem.; Tana 9, BM 485, BM 491, Abb 35, EMML 1768) – EMML 2080, Berl, Abb 55, Ryl and Eth. II mss. read the masc. take‘wa. // “Upon me” (ba-la‘leya; BM 491, Abb 35, EMML 1768, Ryl, Eth. II mss.) – Berl, BM 485, Abb 55 and Ull have la‘leya. // “That I may show you” (kama ’ar’ikemu) – BM 491 and EMML 1768 have ’ar’eykemu. // “Everything” (kwello) – omitted in Abb 55. // “For ever” (’eska la-‘alam) – Abb 55 reads only la-‘alam. (2) “And after this” (wa-’emmenehu) – omitted in Abb 55. // “And called (them)” (wa-sawwe‘omu) – Tana 9 has “and he called” (wa-sawwe‘a). // “All” (la-kwellomu) – omitted in Tana 9. // “His brothers” (’axawihu) – Tana 9, BM 485, BM 491, Abb 35 and EMML 1768 read ’axawihu wasawwe‘omu (“his brothers and he called them”), a repetition of the earlier vb. that is erased on EMML 2080. // “His relatives” (la-’ezmada zi’ahu) – Tana 9 and EMML 2080 have la-tezmada zi’ahu; Berl spells with poss. pron. suff. la-’azmadihu. General Comment The opening words in 91:1a are precisely those of 82:1 and 83:1. On the basis of the affinity of 91:1–2 with 82:1 and its context (81:1–82:4), Nickelsburg argues that the sequence of texts 81:1–82:4 + 91:1–10, 18–19 + 93:1–10; 91:11–17 (Apocalypse of Weeks); 93:11–94:5 + 104:10–105:2 reflects a literary unity which, in turn, presupposes a prior existing Book of

158

Exhortation (91:1–10, 18–19)

Watchers (ch.’s 1–36).319 Notwithstanding the echoes of early Enochic tradition, it is not clear, however, whether these testament-like addresses to Methuselah count as evidence for a literary unit that pre-existed and lay behind the present form of Ethiopic Enoch and to which the Book of Dreams material (ch.’s 83–90) and main body of the Epistle (94:6–104:8) were later added. Indeed, without requiring continuity in authorship, we may instead have to do with a growing collection of different Enochic pieces that resembled one another due to composition and transmission within the same circles. In any case, in relation to the pre-Ethiopic state of the material, we are in no position to say whether, for example, 81:1–82:4 in its present form either preceded or followed 91:1–10, 18–19. The testamentary form does not seem to have played any significant part in the earliest Enochic tradition (e.g. Book of Watchers and Astronomical Book at 72:1–80:8). Therefore, it may be asked why it gained such prominence within the Enochic corpus, especially since the Enochic authors of 1 Enoch at the same time distance the patriarch from any notion of death. The answer is two-fold. First, the form provided a convenient way to augment earlier teaching which had been built around Enoch’s integration into the story about the rebellious angels (cf. Gen. 6:1–4) and his association with “elohim” (whether “God” or “angels”; cf. Gen. 5:22).320 Another narrative setting made it possible to attribute further instructions to the patriarch. Second, whereas there are only hints of a testament in Enoch’s disclosure of revealed knowledge to generations after him (1 En. 1:1–2), the increasing prominence of Methuselah concretised Enoch’s message as one not simply to later generations but also to those who, specifically, are going to fall heir to his teaching. In other words, use of the testamentary form expresses a more formal understanding on the part of the authors that they belong to a community for whom the patriarch’s instructions are intended. Notes 1a. And now, O my son Methuselah. Enoch’s summoning of his son – who, in turn, summons Enoch’s other offspring – suggests that the scenario is constructed around a testamentary setting found elsewhere in the early Enoch literature. Such an address by Enoch to Methuselah also occurs in the follow-

319 320

Nickelsburg, 1 Enoch 1, pp. 335–37. See n. 162 above. The earliest material was shaped by several forms: (a) theophanic vision (14:8–25, recounted by the patriarch himself); (b) heavenly journeys conveyed through angelic mediation (17:1–36:4; 72:1–80:8); and (c) biblical paraphrase plus extended interpretation (6:1–11:2; 12:1–14:7; and 15:1–16:4).

1 Enoch 91:1–2

159

ing passages: 76:14; 79:1 (secondary, and with the name only in Eth. Abb 35 and Eth. II recension mss.,321 after the vision of 74:1–78:17); 82:1–2 (within the testamentary section 81:1–82:4 and before a description of the seasons); 83:1 (before a vision of the deluge and an intercessory prayer; cf. also 83:10); 85:1–3a (before the animal vision); and 92:1 (the opening of the Epistle according to the restored Aram. of 4QEng 1 ii 22). In addition, a testamentary interaction between Enoch and Methuselah occurs in 108:1 where, however, the setting is described by a narrator in the third person rather than as words by Enoch himself. A different scenario is presumed in 106:1–107:3, which is concerned with the birth of Noah: the pregnancy of Lamech’s wife is explained when Methuselah consults Enoch and so bears little resemblance to a testament per se (cf. 1QapGen ii 21–26 and v 9–10). 1b. Call to me all your brothers and gather to me all the children of your mother. This passage is reminiscent of the opening to Moses’ farewell discourse to the Levites before his death in Deuteronomy 31:28: “Gather to me all the elders of your tribes and of your officials, so that I may recite these words (i.e. of the book) in their hearing and call heaven and earth to witness against them” (NRSV). The allusion to Mosaic tradition is not placed in service of anchoring Enochic instruction within the Torah given at Mt. Sinai.322 Rather, the attribution to Enoch’s name reflects an appeal to a tradition far older than that associated with Moses. Anyone who believed that these instructions came from Enoch himself and who recognised in these words a similarity with Mosaic tradition would have regarded the latter as not only chronological later but perhaps also as derivative. The request by Enoch that Methuselah summon his relatives represents a more developed testamentary form than anywhere else in the 1 Enoch (i.e. more formally than in 81:5–6; 82:1–3). At the same time, the notion of a son convening relatives on behalf of a patriarch does not occur elsewhere in extant testamentary literature, in which it is the patriarch himself who does the summoning (cf. Gen. 49:1; T. Reub. 1:1; T. Sim. 1:1; T. Levi 1:1; T. Jud. 1:1; Test. Job 1:4; and see Deut. 33:1). Whereas Enoch’s revelations in 82:1–3 and 83:1 are written in the form of communication given to Methuselah alone, Enoch is here represented as issuing instruction to his 321 322

So Uhlig, Henochbuch, p. 662. Similar reminiscences of Deut. may be observed in 91:3 (Deut. 31:19, 21, 26; 32:1) and 91:8 and 11 (Deut. 29:18, 20); see Nickelsburg, “The Nature and Function of Revelation in 1 Enoch, Jubilees, and Some Qumranic Documents”, in eds. Esther Chazon and Michael Stone, Pseudepigraphic Perspectives. The Apocrypha and Pseudepigrapha in Light of the Dead Sea Scrolls (STDJ, 31; Leiden, Boston and Cologne: 1999), pp. 91–119 (here, p. 101 and n. 25).

160

Exhortation (91:1–10, 18–19)

relational offspring as well. Nonetheless, the larger familial setting is conditioned by 81:6, 10: the patriarch is told by three angels that he will be given one year to teach his “children” (v. 6) and after this goes to be with his family for this purpose (v. 10). The disjuncture between the emphasis on Enoch’s communication with his family (81:6, 10), on the one hand, and on the communication with his son Methuselah (81:5; 82:1), on the other, suggests that the material in 81:6–10 may be a secondary insertion created to reconcile the use of a full testamentary form at 91:1–2 with the belief that Enoch himself had not actually died. The testamentary idiom, in which the recipients are called “my children”, is continued in 91:3, 18–19; 93:2; 94:1. 1c. For a voice is calling me and a spirit is being poured out upon me. The source of the forthcoming instruction by Enoch is distinct when compared with introductions of the other Enochic visions. Whereas Enoch is transported to be shown visions by intermediary angels (14:8; 17:1–2, 4; 21:1, 7; 22:1; 23:1; 24:1; 26:1; 28:1; 29:1; 32:2–3; 33:1; 34:1; 35:1; 36:1), simply shown a vision by an angel or angels (1:2; 72:1–81:10), functions as a visionary (83:1; 85:1; 90:42), or is shown by angels heavenly tablets and books to recount (82:1–20; 93:1; 108:1), here he takes on the function of a prophet who reveals instruction as it is being given to him. While the beckoning voice may be understood as a motif that prepares for a vision (cf. Rev. 4:1), the reference to “a spirit being poured out” upon the patriarch makes sense against the backdrop of prophetic tradition. Of course, the language of God’s spirit being poured out is associated with the disclosure of divine revelation in Joel 2:28–29 (cf. Acts 2:16–21). Moreover, the Isaianic servant speaks of the spirit poured upon him to declare the words of God to “the poor” and to proclaim liberty to the oppressed (61:1; cf. 59:21), while Micah is filled with the spirit of God in order to condemn Israel for her wrongdoing (Mic. 3:8). The double function of the spirit in conveying at once both words of comfort and of rebuke anticipates the alternating message to the righteous and the wicked in the main body of the Epistle (94:6–104:8). 1d. In order that I may show you everything which will happen to you for ever. The content of the revelation given to Enoch is described in terms of what is going to happen (Rev. 1:19; 4:1; cf. 1:1; 22:6).323 This statement,

323

Nickelsburg (1 Enoch 1, p. 411) notes that the statement does not say anything about ethical instruction. While this point is true in itself, it does not imply that ethics is somehow less of a concern for the author, as clearly indicated by the ethical opposition between righteousness and iniquity in 91:2–9.

1 Enoch 91:1–2

161

as originally conceived, would have had the brief description of judgement in verses 5–9 in view. This focus on eschatology, however, may have provided a warrant to split up the Apocalypse of Weeks, placing the last several eras of the Apocalypse of Weeks (i.e. everything deemed to have been in the real future) into verses 11–17. The patriarch’s claim to reveal “everything … for ever” in relation to the course of events in history is found elsewhere (81:2; 90:42; and 93:2). This may imply that, as far as the Enoch authors were concerned, revelation from a source other than Enoch is unnecessary or superfluous.324 As the subject of the action, Enoch is here presented as the mediator of revelation. Though this function is more often assigned to angels in the Enochic traditions, Enoch’s prominence does accord with his position in the Book of Giants (4Q530 2 ii + 6–7 i + 8–12, ll. 14 and 22; 4Q203 8.4 – “the scribe of interpretation”; 4Q530 7 ii 10 – the interpreter of the giants’ dream visions). 2. And after this, Methuselah went and called all his brothers to himself and gathered his relatives. As noted above, Methuselah’s role in the scene differs from the one described in 1 Enoch 82:1–3, where Methuselah is given a book by Enoch to pass on to his children. Also by contrast, in 83:1 Methuselah is the only one to whom Enoch’s dream vision is communicated (cf. also 106:4, 7–8; 107:3). Less clear is the final vision in chapter 108, in which “another book” of Enoch, though directed at both Methuselah and his offspring (v. 1325), may nevertheless be understood as addressed in the first instance to Methuselah alone. However, Enoch’s permission in 81:5–6 to teach both Methuselah and Enoch’s other children during a period of one year may be connected with this text. Here, as in 81:5–6, the narrative assigns Methuselah first place in organising the rest of the family to listen to Enoch’s instruction. Since 91:3–10, 18–19 expands on the twin themes of reward for the righteous and punishment for the wicked which is more concisely laid out in 81:7–9, it is likely that the author’s narrative framework has been shaped by 81:5–6.

324

325

A similar claim is attributed to the Teacher of Righteousness in the Dead Sea Habakkuk Pesher by the Yahad: he was inspired to interpret “all the words of his servants the prophets” (1QpHab 8–9) and “all the mysteries of the words of his servants the prophets” (vii 4–5). The more sectarian identity of the Qumran community emerges from the conviction that such comprehensive authority has happened in the recent past rather than in remote times (as in the case of Enoch). In the later, Christianised, Test. Isaac, the Sahidic Copt. version similarly has the patriarch address his written testament to “Jacob his son and all those who were gathered together with him”; cf. Stinespring, “The Testament of Isaac”, p. 905.

162

Exhortation (91:1–10, 18–19)

91:3–4: Opening Ethical Exhortation (3) And he spoke to all his children (about) righteousness and said, “Listen, children of Enoch, to every word of your father, and pay close attention to my mouth, for I am testifying and speaking concerning you, beloved ones: Love uprightness and walk in it. (4) And neither draw near to uprightness with a double heart, nor associate with those who have a double heart; instead, walk in righteousness, my children, and it will lead you in the ways of goodness, and righteousness will be your companion.” Textual Notes Ethiopic: (3) “And he spoke to all” (wa-tanaggaromu (masc. plur. obj. suff.) la-kwellomu) – Abb 55 reads only wa-tanaggaromu (“and he spoke to”). // “His children (about) righteousness” (weludu sedqa; EMML 2080, Ryl, Curzon 56, BM 484, Garrett Ms.) – Abb 35 and EMML 1768, as a secondary reading, has “his children (about) his righteousness” (weludu sedqo); BM 491 and Abb 55 read only sedqo (“his righteousness”); Tana 9, Berl, BM 485, Munich 30 and Westenholz Ms. emend to weluda sedq (“the children of righteousness”). // “Children of Enoch” (daqiqa henok; Tana 9, Berl, BM 485, BM 491, Abb 35326, EMML 1768) – EMML 2080 reads “children” (daqiq, initially daqiqa before the erasure of henok); Ryl and Eth. II mss. read daqiqeya (“my children”). // “Every” (kwello) – Tana 9, BM 491 and EMML 1768 read kwellkemu (“all of you”), reinforcing the address rather than functioning as an adjective, in the accusative, for nagara “word”); omitted in Abb 55. // “Close” (ret‘, lit. “uprightness”) – EMML 1768 and Ryl read ba-ret‘ (lit. “in uprightness”); Abb 35 reads baretu‘ (lit. “uprightly”); and EMML 6281 has la-ret‘a. // “To the voice of … beloved ones” – omitted in Abb 55. // “To my mouth” (’afuya; Tana 9, EMML 2080, Berl, BM 491, Abb 35, EMML 1768, EMML 6281) – BM 485, Ryl and Eth. II mss. read qala ’afuya (“to the voice of my mouth”). // “I am testifying” (’asame‘; Tana 9, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – BM 485 has ’asem‘a; EMML 2080 and Berl have ’asem‘. // “Beloved ones” (fequran; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281) – Ryl and Eth. II mss. read “my beloved ones” (fequraneya). // “Love” (’afqerwo, masc. sing. obj. suff.; Tana 9, Berl, BM 491, EMML 6281) – EMML 2080, Abb 35, EMML 1768, Ryl and Eth. II mss read with fem. sing. obj. suff. ’afqerwa. // “Uprightness and

326

Corrected by another scribe to “my children” (daqiqeya; cf. Knibb, The Ethiopic Book of Enoch, vol. 1, p. 341).

1 Enoch 91:3–4

163

walk in it” (la-ret‘ wa-bati horu; EMML 2080, Berl, Abb 35, EMML 1768, Ryl and Eth. II mss. huru) – BM 491 reads la-’amlakena ba-ret‘ wa-botu huru (“our Lord in uprightness, and walk in it”); Tana 9 reads la-ret‘ bahtu [read batu] (“uprightness, in it”, taking both dir. obj. and pron. suff. as masc. and omitting horu); EMML 6281 has la-ret‘ wa-botu horu (“uprightness and in it walk”). (4) “And neither draw near” (wa-’i-teqrabu) – Abb 55 reads wa-’i-teqarrabu (“and you shall not draw near”); Curzon 56 has wa’i-qerabu. // “With a double heart” (first occurrence; ba-kel’e leb) – Frankfurt Ms. reads ba-kel’e lebbu (“with his double heart”). // “Nor associate with those who have a double heart” (wa-’i-texbaru mesla ’ella ba-kal’e leb) – omitted in BM 485, Abb 55, EMML 1768 and EMML 6281, perhaps due to homoioteleuton with “double heart” (kale’ leb … kale’ leb). // “Those who have a double heart” (’ella ba-kele’ leb) – Tana 9 and EMML 6281 read ’ella yahawweru ba-kale’ leb (“those who walk with a double heart”); EMML 2080 has ’ella ba-kale’ leb (“who have a double heart”). // “But walk” (’alla horu; Berl, BM 485, BM 491, Abb 351, Abb 55) – Tana 9, EMML 2080, BM 491, Abb 352, Ryl and Eth. II mss. have ’alla huru. // “In righteousness, my children” (ba-sedq daqiqeya) – BM 485 leaves out the address and reads ba-ret‘ wa-ba-sedq (“in uprightness and in righteousness”; Abb 55 inverts the word order with daqiqeya ba-sedq (“my children, in righteousness”); BM 492 reads only ba-sedqeya (“in my righteousness”); Munich 30 reads only ba-ret‘ (“in uprightness”); EMML 6281 reads za-’enbala sedq (“except for righteousness”). // “And it will lead you … in righteousness” – omitted in Abb 55. // “And it will lead you” (wa-ye’eti temarrehkemu) – Vatican 71 has wa-ye’eti temarrehani (“and it will lead me”); BM 484 reads wa-ye’eti tamahharkemu (“and it will have mercy on you”). // “In the ways of goodness” (ba-fenawat xerat; Berl xeran, Abb 35, EMML 1768 fenawata, EMML 6281 xeran, Ryl, most Eth. II mss.) – BM 485 reads wa-ba-fenawata xeruta (“and into good ways”); BM 491 has ba-fenwat xerut (“in good ways”); EMML 2080 has ba-fenawat xerut; Bodl 5 has ba-fenwat xerat; Abb 35 has ba-fenawat xeret; and Tana 9 has ba-fenot xerat. // “Will be your” (yekawwen (masc.) lakemu) – Berl spells the verb with an obj. suff. (yekawwenakemu); Abb 55 has wa-tekawwen (fem.) lakemu. General Comment The opening words of the patriarch strike up several themes that will be prominent, both in the remainder of the Exhortation, the Apocalypse of Weeks and the introduction of the Epistle to follow: (a) The address to the patriarch’s “children” in verses 3a and 4b not only extends the testamentary setting inaugurated in 91:1–2, but also anticipates the same at the 93:2 and

164

Exhortation (91:1–10, 18–19)

94:1. (b) The motif of loving righteousness is reiterated in the Epistle at 94:1. (c) The notion of walking on upright ways is developed in 91:18–19 and elaborated further in 94:1–5. The overlaps between verses 3–4 and the introduction of the Epistle are conspicuous, especially as 94:1–5 incorporates instruction about good and bad ways within a (fictive) prediction of what will happen in the future (94:2, 5). In the present and the following passage (91:5–10), the two-ways instruction and prediction of future wickedness are presented separately, leaving the impression that the more compact 94:1–5 may lie behind the Exhortation. The direction of influence, however, is hard to establish since, subsequent to the addition of the Exhortation to the tradition, it may have contributed to the wording of the Epistle (see introduction above to Exhortation, section B.2). The mention in verse 4a of the “double heart” (see Note) is unique within the early Enoch tradition, though frequently attested in contemporary Jewish writings. Notes 3a. And he spoke to all his children (about) righteousness. Although in verse 2 the patriarch describes his discourse as being about his progeny’s future, the text initially summarises the content of his words as having to do with ethics. This is not a contradiction, as in the testamentary form events in the future (whether through the course of this age or eschatological) happen in direct consequence of behaviour (Tob. 14:4–11a; Jos. 23:6–16).327 The emphasis on righteousness as subject reveals the motivation behind the patriarch’s speech. Through the words of Enoch, the author uses the testamentary form to exhort his contemporaries to proper behaviour. 3b. And said, “Listen, children of Enoch, to every word of your father, and pay close attention to my mouth. The reading “children of Enoch”, as the lectio difficilior, is preferable to “children” or “my children”. Though the narrative in verses 1–2 refers specifically to those of physical descent from Enoch, the address to “all his children” in verse 3a implies a specifically Jewish audience. This raises the question regarding the degree to which the text assumes that Enoch is a Jew or at least a progenitor of those who are truly Jewish.

327

On the juxtaposition of ethics and eschatology, especially in the Testaments of the Twelve Patriarchs, see the still useful discussion by Eckhard von Nordheim, Die Lehre der Alten (2 vols.; ALGHJ, 13; Leiden: Brill, 1980, 1985), 1.232–37.

1 Enoch 91:3–4

165

“Listen … pay close attention”. For a similar double verb of enjoinment, see Genesis 49:2 and Proverbs 4:1; in the Enochic tradition, it also occurs in the Book of Dreams at 85:2 (“hear my words and incline your ear”). The text adopts a form employed in prayers of petition (e.g. Ps. 61:1; 81:8; 4 Ez. 8:19, 24; 9:30), prophetic admonitions (e.g. Isa. 34:1) and wisdom instruction (esp. Prov. 7:24; Job 13:6; Sir. 16:24; 31:22; Wis. 6:11; 4Q185 1–2 i 3; CD A i 1 par. 4Q268 1.9; 4Q298 1–2 i 2; 3–4 ii 4).328 It is also widely attested at the beginning of instructions in testamentary literature (cf. Gen. 49:2 and esp. T. Reub. 1:5; T. Iss. 1:1; T. Zeb. 1:2; T. Dan 1:2; T. Naph. 1:5; T. Jos. 1:2). The importance attached to the instruction is not only underscored by this formula, but also by the expression for “close” (ba-ret‘), literally “with uprightness”, which demands that the instruction be heeded. A similar summons by Enoch to his children to adhere closely to his words is found in 2 Enoch 53:4. 3c. For I am testifying and speaking concerning you, beloved ones. The song of Moses opens with the words, “Incline your ear, O heavens, that I may speak; may the earth hear the words of my mouth” (Deut. 32:1). The song is a “testimony” (Deut. 31:19, 21, 26; 32:46) that recalls Israel’s salvation history, upholding God’s persistent faithfulness towards Israel in contrast to Israel’s unfaithfulness. If there is an allusion here, the language of “giving witness” or “testifying” (’asme’a) may be modelling Enoch on the figure of Moses. Thus the text may have been composed with the prior inclusion of history recounted in the Apocalypse of Weeks within the Enoch corpus in mind. The expression “beloved ones” is not sectarian and refers to God’s covenant people Israel as a whole (esp. Deut. 7:7; 10:15; Ps. 60:5; 108:6; Jer. 12:7; Hos. 3:1; Jdt. 9:4; Sir. 24:11; Pr. Azar. 1:12 [referring to Abraham]; 3 Macc. 6:11; cf. Rom. 11:28), not more narrowly to Enoch’s spiritual heirs. The instruction implies a hope that God’s purpose for Israel as a whole will be fulfilled. At the same time, it is assumed that Israel will be defined as Enoch’s spiritual heirs, that is, those who correctly understand the revealed instruction that follows. 3d. Love uprightness and walk in it. This statement is paralleled by the following exhortation to “walk in righteousness” (v. 4) which is also elaborated by two further clauses.329 Precisely the same phrase is found in 94:1

328

329

Cf. further Deut. 32:1; Prov. 4:1, 10; 5:7; 7:24; 23:19, 22; Job 13:6; 33:2 and 34:16 (ironically, in Elihu’s discourse to Job); Jer. 17:23; and Sir. 6:23. Nickelsburg, 1 Enoch 1, p. 411 rightly sees here “two parallel tristichs based on the two-ways teaching.”

166

Exhortation (91:1–10, 18–19)

in a context that similarly contrasts “the ways of righteousness (sedq)” with “the ways of iniquity (‘amada)”. The expression does not occur in the Hebrew Bible, where instead it is God who is said to “love righteousness” (Ps. 33:5; 45:7), while the enemy is one who loves “evil more than good” (Ps. 52:3–4; cf. 97:10; Prov. 8:13). The implicit ethical contrast is expressed in Amos 5:15: “hate evil and love good” (inverted in Mic. 3:2- the wicked are those who “hate the good and love the evil”; cf. Rom. 12:9). Somewhat closer is Job’s insistence on his own blamelessness when he asserts, “I hold fast to my righteousness” (Job 27:6). However, a more explicit parallel is found in the opening of Wisdom of Solomon (1:1) which calls upon “the rulers of the earth” to “love righteousness (γαπσατε δικαιοσ-νην) and to “seek him with sincerity of heart (#ν 4πλτητι καρδα«)”.330 Much as in Wisdom, the verb “love” denotes here a single-minded devotion and reflects a development from the command to love God in the Shema‘ (Deut. 6:5; cf. 10:12; 30:6; Ps. 116:1) – closely bound up with doing God’s commandments (Exod. 20:6; Deut. 5:20; 7:9; Jos. 22:5; Neh. 1:5) – to the love of the Name, the Torah, the commandments, testimonies, and salvation of God (Ps. 40:16; 69:36; 70:4; 119:97, 113, 127, 159, 163, 165, 167; Isa. 56:6). In addition, the opening instruction may have its background in the exhortation to love wisdom in Proverbs 4:6. For a similar exhortation, see Testament of Levi 3:9. Ultimately, the exhortation is to be interpreted within the framework of ethical opposition between good and bad, righteousness and iniquity and so forth. Though the ancient readers of the Enochic tradition are nowhere enjoined to “hate” iniquity or evil, they are warned to stay away from it (cf. General Comment to 94:1–5), as the exhortations to goodness and righteousness in 91:3–4 imply. 4a. And neither draw near to uprightness with a double heart, nor associate with those who have a double heart. The expression “double heart” (kale’ leb) derives ultimately from the Hebrew or Aramaic blv bl (Eth. leb wa-leb). The expression does not stem from an understanding of human nature that is concerned with inner moral conflict, as found for example in the Two Spirits Treatise (1QS iii 13 – iv 26, between truth and iniquity) and Philo (Gig. 56; Her. 183; cf. also Her. 167, 232; Congr. 26; Quaest. Exod. 2.33). Rather, one who is “double-hearted” is usually regarded as a sinner.

330

Wis. links righteousness with wisdom (σοφα), and refers favourably to those who “love her” (6:12, 17; cf. also Sir. 40:20).

1 Enoch 91:3–4

167

Several examples illustrate this. According to Sirach 1:28, though it is possible for the righteous and sinner alike to participate in the religious community, God is not to be approached “in a double heart” (#ν καρδG δισσB). In effect, having a “double heart” is tantamount to having a “heart full of deceit” (1:30; cf. Ps. 12:2 – “they utter lies to each other; with flattering lips and a double heart they speak”).331 Significantly, the Testament of Qahat from Cave 4 (4Q542) contrasts a “double heart” (blv bl ) from “walking in uprightness … with a pure heart, and with a righteous and good spirit” (frg. 1 i 9–10). Here again there is no hint of conflict or opposition within the human being.332 A further reference among the Thanksgiving Hymns (1QHa xii) suggests much the same: the hymnist calumniates “mediators of deceit” (xii 8, hymr yjylm ) for many things; “they, being clandestine, devise plots of Belial, and they search you [God] with a double heart (blv bl ) and are not established in your truth” (xii 14–15). Whereas the above texts apply the expression categorically (with Sirach being a possible exception), the exhortational context of the present text may allow for a distinction between the first and second ways it is used in the lemma. While the second instance, which brands “those of double heart” as a group, does not allow for ambiguity that conceives of them doing good as well as bad, the first occurence holds open the possibility that anyone, perhaps even the righteous, might be subject to the “double heart”, and so warns them away. This point cannot, in the end, be pressed too far. The remaining emphasis on “two ways” throughout chapters 91–105 distinguishes the righteous and sinners or oppressors as social groups to such a degree that it is more likely that the righteous are simply being warned away from getting into a state of dividedness (i.e. sinfulness) to begin with.333 Whether behind the expression lies the Greek καρδα or χψξ – or bl (leb) or >pn (nephesˇ) – the image of inner dividedness, similar to Ben

331

332

333

For the author of Ben Sira, there is an analogy between double-heartedness and the state of being “double-tongued” (δγλσσο«), which is equivalent to being a “sinner” (Sir. 6:1 – H 4μαρτλ«; cf. also 5:14; 28:9, 13). Jas. 1:8 and 4:8 similarly refer to one who is “double-minded” (δχψξο«). Similarly, the condition of those who are “two-faced” (διπρσποι) is picked up later in T. Asher 3–6, where it is assigned to “sinners” or those who commit evil deeds (4:1–2; cf. also 3:1,2; 4:3; 6:2), while single-mindedness (or rather, “single-facedness” – μονοπρσποι; cf. 4:1; 6:1) is the essential character of the righteous who, though able to do both good and evil, are nevertheless to be considered good as a whole. See further T. Zeb. 9:4 and the much later Apoc. Elij. 1:25–27. A similar use of the motif of “double-mindedness” occurs within the “two ways” instruction in Did. 1:1–6:3; see esp. 2:4 and 4:4.

168

Exhortation (91:1–10, 18–19)

Sira 1:28, is contrasted with a state of being implied by the exhortation following the Shema‘ in Deuteronomy 6:5: “You shall love the Lord your God with your whole heart (MT – bl lkb ; LXX – καρδα), and with all your soul (MT – >pn lkb ; LXX – χψξ), and with all your strength.” Doubleheartedness, then, is a disposition that cannot even begin to pursue righteousness, which in the following verse (v. 5) is presented as its opposite. 4b. Instead, walk in righteousness, my children, and it will lead you in the ways of goodness, and righteousness will be your companion. On walking in righteousness, see the comment in verse 3d above. The phrase is given in the form of an exhortation; the notion itself occurs, with additional terms for “ways” and “paths”, in Proverbs 7:20 (“I walk in the way of righteousness, along the paths of justice”) and 1Baruch 4:13 (idolaters “did not walk in the way of God’s commandments, and they did not treat the paths of instruction by his righteousness”). A close parallel may be found in the Book of Tobit, in which the protagonist claims that “I walked in the ways of truth and in righteousness all the days of my life” (1:3, Cod. Vat.334) and, in a testamentary setting, exhorts his son, “Do not walk in the ways of wickedness” (4:5, μ πορεψ$B« τα?« Hδο?« τ0« δικα« – both Sin. and Alex.-Vat. recensions). On the “ways of righteousness/truth”, which presupposes the metaphor of walking, see also 91:18–19; 92:3; 94:1; 99:10 (Eth.); and 104:13, where there is usually a contrast with the “ways of wickedness/iniquity”; cf. further 1QS iv 2, 17 (par. 4Q259 iii 4); 4Q184 1.16; 4Q416 2 iii 14 (par. 4Q418 9+9a–c.15); 4Q420 1a ii – 1b, 5; 4QLevia ar [4Q213a] 4.5; 4QLevib ar [4Q214] 1.12; 4QpsDana ar [4Q243] 7.3; and 4Q525 2–3 ii 1–2.335 The notions of righteousness and faithfulness are intertwined. The contrast between the way of righteousness and the way of iniquity presupposes that the human being is free to choose between them (such as in Deut. 30:15; Josh. 24:15). For a discussion of the “two ways” in 1 Enoch 91–105, see the General Comment under 94:1–5. The personification of righteousness as a companion may have its background in Proverbs 7:4 (“say to wisdom, ‘You are my sister,’ and call insight

334

335

While Cod. Alex. reads, “the ways of truth and of righteousness”, and the longer recension in Cod. Sin. may use the plur. form of “righteousness” perhaps to draw a specific association with almsgiving: “I walked in the ways of truth and in just deeds (δικαιοσ-ναι«) all the days of my life, and I gave many alms to my brothers …”. Among the biblical texts, see Prov. 16:31; 17:23; Job 24:13; Ps. 119:30; Wis. 5:6. For a close parallel in an eschatological context, see Aramaic Apocalypse in 4Q246 ii 5 (“and all his [the Son of God/of the Most High or the people of God] paths will be in truth”, uv>qb htxrX lkv ).

1 Enoch 91:5–10

169

your relative [Lat. Vulg. amicam tuam] with “your friend”), being discourse about wisdom applied here to “righteousness” (cf. Prov. 4:6–13; Sir. 51:13–20 cp. 11Q5 xxi 11–17; 4Q185 1–2 ii 8–15; 4Q525 2–3 ii 1–8). If the writer of the Exhortation already knows the Epistle, then associating with righteousness as if it is a companion contrasts with those who have made themselves “companions” of sinners (97:4; cf. 99:10), and echoes the admonition that the righteous not associate with sinners but rather become companions of angels (Eth. 104:6b).

91:5–10: The Eschatological Destruction of Iniquity (5) “For I know that the state of wrongdoing will grow strong upon the earth, and a great punishment will be carried out on the earth; and all iniquity will come to an end, (and) it will be cut off at its roots, and its entire structure will disappear. (6) And iniquity shall recur once more and be carried out on the earth. And every work of iniquity and of wrongdoing and of ungodliness will prevail a second time. (7) And when sin and iniquity and blasphemy and wrongdoing in all deeds increase, and (when) apostasy, and ungodliness and uncleanness increase, there will be a great punishment from heaven upon all these. And the holy Lord will go forth in wrath and punishment in order to execute judgement upon the earth. (8) In those days wrongdoing will be cut off from its roots – and the roots of iniquity together with deceit – and they will be destroyed from under heaven. (9) And every idol of the peoples will be given up; with fire a tower will be burned, and they will remove them from the whole earth. And they will be thrown into the fiery judgment and be destroyed through wrath and through a powerful judgement which will be for ever. (10) And the righteous one will be raised from his sleep, and wisdom will be raised up and be given to them.” Textual Notes Ethiopic: (5) “I know” (’a’mer) – BM 485 reads ’a’mero (“I know it”). // “The state of wrongdoing” (hellawe gef‘) – Ryl spells xellawe gef‘; Berl and EMML 6281 have hellawe gefu‘ (“wrong state”). // “Will grow strong” (yesanne‘, masc.) – Berl has fem. tesanne‘; EMML 6281 has the adj. senu‘ (“strong”). // “Upon” (diba) – BM 485 reads ba-diba. // “Will be carried out” (wa-tetfessam, fem.; Tana 9, BM 485, BM 491, EMML 6281) – EMML 2080, Ryl and Eth. II mss. read with masc. wa-yetfessam; Berl has wa-tefessem (defective?); Abb 35, Abb 55 and EMML 1768 have tetfassam. // “A great punishment” (maqsˇaft ‘abiy; EMML 6281) – EMML 2080 has

170

Exhortation (91:1–10, 18–19)

maqsˇaft ‘abay (with masc. vb.); EMML 1768 has maqsˇaft ‘abay (with fem. vb.); BM 485 has maqsafta ‘abiya, the subj. of vb. taken as a fem. in the acc. case; Tana 9 and BM 491 have maqsˇaft ‘abiy, the subj. of vb. as fem. in nom. case (BM 491 adds botu, “in it”); Berl has maqsˇafta ‘abiya, acc. case with fem. vb.; Abb 35 maqsˇaft ‘abiy, nom. case with fem. vb. // “And all iniquity will come to an end, (and) it will be cut off at its roots” (wa-tetfessam kwella ‘amada wa-tetgazzam ’em-sˇerawiha; BM 485, Ryl, most Eth. II mss.) – Tana 9 and Abb 35 have wa-tetfassam kwellu (Tana 9: tetfassam wakwellu) ’em-sˇerawiha tetgazzam (“and all of it shall be carried out; it shall be cut off from its roots”); EMML 2080 reads tetgazzam ’em-sˇerawiha (“it will be cut off from its roots”) and, to be inserted before this phrase, has wa-tetfessam kwellu ‘amada wa- (“and all iniquity will come to an end and”) in the margin; 3 mss. read masc. yetfessam; BM 491 alternatively reads wa-tetfessam kwellu ‘amada wa-em-sˇerawiha tetgazzam (“and all iniquity will be carried out, and from its roots it will be cut off”); Berl, which includes a different verbal form, reads wa-tefessem maqsˇaft kwello ’em-sˇerawiha tetgazzam (“and punishment shall be carried out (against) all of it; it shall be cut off from its roots”); EMML 1768 reads wa-tetfassam kwellu ’em-sˇerawiha tetgazzam (“and everything will be put to an end; from its roots it will be cut off”); EMML 6281 reads wa-tetfassam wa-kwello ’emsˇerawiha tetgazzam (“and will be put to an end; and everything will be cut off from its roots”); and Abb 55 reads only wa-’e<m>-sˇerawiha tetgazzam (“from its roots it will be cut off”). // “Its … structure” (hensa, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – EMML 2080 reads hensa (“structure”); Tana 9 spells hassa. (6) “And … shall recur once more” (wa-tedaggem ka‘eba) – Curzon 56 reads wa-’i-tedaggem ka‘eba (“and … will not recur again”); Abb 55 reads only wa-tedaggem (“and … will recur”). // “And be carried out” (wa-tetfassam; Tana 9, BM 491, Abb 35, EMML 1768) – EMML 2080, Berl, BM 485, Ryl and Eth. II mss. spell wa-tetfessam; Berl spells wa-tetfessem; EMML 6281 has tefassem; omitted in Abb 55. // “Every” (kwellu; EMML 2080, BM 485, BM 491, most Eth II mss.) – Tana 9, Berl, Abb 35, EMML 1768 and EMML 6281 read acc. kwello; Ryl, Ull, Bodl 4, Curzon 55, BM 486 and BM 492 the fem. kwella; omitted in Abb 55. // “And … will prevail” (wa-tet’axxaz; EMML 2080, BM 491, Ryl, Eth. II mss.) – Berl, Abb 35, EMML 1768 and EMML 6281 have te’exxez; BM 485 reads te’ezzaz (“will be commanded”); omitted in Abb 55. // “Work of” (gebra) – EMML 6281 has gebr; omitted in Tana 9 and Abb 55. // “Of wrongdoing” (gef‘; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281 gef‘a) – Ryl and Eth. II mss. gebra gef‘ (“work of wrongdoing”). // “A second time” (ka‘ebta; BM 485, Ryl, Eth. II mss.) – BM 491

1 Enoch 91:5–10

171

reads with the conj. wa-ka‘ebt (“and a second time”); EMML 6281 has waka‘ebat; Tana 9, Abb 35, EMML 6281 have ba-ka‘ebat; Berl has baka‘ebata; and EMML 2080 ba-ka‘ebt; omitted in Abb 55. (7) “And when” (wa-’emmani; Tana 9, EMML 2080, Berl, BM 485, EMML 6281, Bodl 5, Ryl1, Ull, most Eth. II mss.) – Ryl2 omits conj. ’emmani (“when”); BM 491 has wa-’emmenehu (“and afterwards”); Abb 35 reads wa-’em-ze (“and after this”); EMML 1768 reads wa-’emuna (“and truly”); omitted in Abb 55. // “Sin and iniquity” (xati’at wa-‘amada; Tana 9, EMML 2080, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281) – Berl has xati’a wa-‘amada; Abb 55 reads only xati’at (“sin”); Ryl and Eth. II mss. transpose to ‘amada wa-xati’at (“iniquity and sin”). // “And wrongdoing” (wagef‘) – omitted in Abb 55. // “In all deeds” (ba-kwellu tagbar; BM 485, BM 491, Abb 35, Abb55, EMML 6281) – EMML 1768 reads ba-kwellu gebr (“in every deed”); EMML 2080 and Berl read wa-kwellu tegbar (“and all deeds”); Tana 9 reads ba-kwellu tetgabbar (“in everything will be done”); Ryl and Eth. II mss. read wa-kwellu gebr (“and every deed”). // “And … increase” (wa-telheq) – omitted in Ull and Westenholz Ms.; Curzon 55 has wa-tahalleq. // “Apostasy” (‘elwat) – EMML 6281 reads ’abasa (“ungodliness”). // “And ungodliness” (wa-’abasa) – EMML 6281 reads xati’at (“sin”); omitted in BM 485 and Abb 55. // “And uncleanness” (wa-rekwes) – omitted in Abb 55. // “And there will be a great punishment” (wa-maqsˇaft ‘abay tekawwen, fem.; EMML 2080, BM 491, Abb 35, EMML 1768) – Berl and EMML 6281 read wa-maqsˇaft ‘abiy tekawwen; Tana 9 has wamaqsˇaft ‘abiya tekawwen; Abb 55 reads wa-maqsˇaft yemasse’ (“and punishment will come”); Ryl and most Eth. II mss. read without the conj. maqsˇaft ‘abiy yekawwen (“there will be a great punishment”, taking the subj. as masc.). // “From heaven” (’em-samay) – omitted in BM 485. // “All these” (’ellu kwellomu) – Abb 55 reads only kwellomu (“all of them”); Bodl 4 reads ’ellu kwellomu wa-yewasse’ ’egzi’ qedus ba-ma‘at wa-maqsˇaft ‘abiy yekawwen ’em-samay diba ’ellu kwellomu (“all these, and the holy Lord will go forth in anger, and there will be great punishment from heaven upon all these”). // “And … will go forth” (wa-yewasse’; Tana 9, EMML 2080, BM 485, Abb 55, EMML 6281, Ryl, Eth. II mss.) – Berl, BM 491, Abb 35 and EMML 1768 omit the conj. yewasse’ (“will go forth”); BM 485 reads. // “The holy Lord” (’egzi’ qedus) – BM reads only qedus (“the Holy One”); Abb 55 reads only ’egzi’ (“the Lord”); BM 485 reads ’egzi’ qedus diba medr (“the holy Lord (will come) upon the earth”). // “In wrath and punishment” (ba-ma‘at wa-maqsˇaft; Tana 9, EMML 2080, Ryl2, Bodl 4, Curzon 56, BM Add. 24185, BM 484, BM 490, BM Add. 24990, BM 499, Garrett Ms., Westenholz Ms.) – BM 485, Berl, Abb 35, EMML 1768, EMML 6281, Bodl 5, Ryl1, Ull, and other Eth II mss. have ba-ma‘at wa-ba-maqsˇaft (“in

172

Exhortation (91:1–10, 18–19)

wrath and in punishment”); BM 491 reads la-ma‘at wa-la-maqsˇaft (“for wrath and for punishment”, a confusion of Φ ba- for Γ la-; Abb 55 reads only maqsˇaft (“punishment”). // “To execute” (yegbar) – BM 485 reads yetgabbar (“might be executed”). // “Upon” (diba) – Tana 9 reads ba-diba. (8) “In those days” (ba-’emantu mawa‘el) – Tana 9 and Ull add a conj. wa-ba’emantu mawa‘el (“and in those days”). // “Will be cut off” (tetgazzam) – BM 499 and Westenholz Ms. have tegazzem. // “From its roots” (’emmena ’asˇrawiha; Tana 9 ’asrabiha, EMML 2080, BM 491, EMML 1768, EMML 6281) – Berl, BM 485, Abb 35, Bodl 5, Frankfurt Ms., Curzon 55, BM 486, BM Add. 24990, BM 499, Vatican 71, Garrett Ms. and Westenholz Ms. have ’emmena sˇerawiha; Bodl 4, Curzon 56, BM Add. 24185, BM 484, BM 490, BM 492, Abb 99 and Abb 197 have ’em-sˇerawiha; and Ull reads the sing. ’em-sˇerwa (“from its root”). // “And the roots of iniquity together with deceit, and they will be destroyed from under heaven” (wa’asrawa ‘amada mesla g wehlut wa-yethag walu ’em-tahta samay; Tana 9, EMML 20801, Ryl1, BM 491, Abb 35, EMML 1768 yethag wal, EMML 6281, Ull ’em-tehta, most Eth. II mss.) – BM 485 and Berl, omitting the verb, have wa-‘amada (Berl without wa-) mesla g wahlut ’em-tahta samay (“and the roots of iniquity together with deceit from under heaven”); EMML 20802, Ryl2, Bodl 5, Frankfurt Ms., BM Add. 24185 and BM 484 read without the second wa-: wa-’asrawa ‘amada mesla g wehlut yethag walu ’em-tahta samay (“and the roots of iniquity together with deceit, they will be destroyed from under heaven”). (9) “And every idols of the peoples will be given up” – omitted in Abb 55. // “With fire” (ba-’essat) – EMML 6281 has wa-bo ’essat (“and in (it) fire”). // “A tower” (maxfada; Tana 9, Berl, EMML 1768) – EMML 2080, BM 491, Abb 35, EMML 6281, Ryl, most Eth. II mss. read nom. maxfad; BM 485 reads wa-maxfada (“and a tower”); BM 499 and Westenholz Ms. have wa-maxfada. // “And they shall remove them” (wa-yawadd’ewwomu; Tana 9, Berl without wa-, EMML 1768, Ryl, most Eth. II mss.) – Abb 35 spells wa-yawa‘ddewwomu; BM 492 reads wayawadd‘ewwa (“and they will remove it”); EMML 2080 and EMML 6281 read sing. wa-yadde’omu (“and he will remove them”); omitted in Abb 55. // “From the whole earth” (’em-kwellu medr) – Ull reads ’em-medr; omitted in Abb 55. // “And they will be thrown” (wa-yetgaddafu) – Tana 9, BM 485 and EMML 6281 read sing. wa-yetgaddaf (“and it will be thrown”). // “And be destroyed” (wa-yethag walu; EMML 2080, Berl, BM 485, BM 491, Abb 35, Abb 55, EMML 1768, Ryl, Eth. II mss.) – Tana 9 and EMML 6281 read sing. wa-yethag wal; BM 485 has wa-yehag wel. // “Through wrath” (ba-ma‘at) – BM 486 has ’em-ma‘at; EMML 6281 reads ba-ma‘at xayl (“through powerful wrath”). // “And … judgement” (wa-kwennane; Berl, BM 485, BM 491) – Tana 9, EMML 2080, EMML 1768, Ryl and Eth. II

1 Enoch 91:5–10

173

mss. have wa-ba-kwennane (“and … through judgement”); EMML 6281 reads without the conj. ba-kwennane (“through judgement”). // “Powerful” (xayal) – Tana 9 and Berl spell xayl; omitted in EMML 6281 (but see above). (10) “Righteous one” (sadeq) – BM 491 and EMML 6281 read sedq (“righteousness”). // “From his sleep” (’em-newamu; Tana 9, Berl, BM 485, BM 491, Vatican 71) – EMML 2080, Abb 35, Abb 55, EMML 1768, EMML 6281, Ryl, most Eth. II mss. read ’em-newam (“from sleep”). // “Wisdom” (tebab) – Berl spells with the accusative tebaba; Tana 9 reads tabib (“the wise one”). // “And be given” (wa-yetwahhab) – Tana 9 has wa-yetwahhab; Berl and BM 491 read without the conj. yetwahhab (“be given”). Aramaic: (10) – 4QEng 1 ii 13–17 yields the following text: 13 14 15 16 17

] .[336 . . . . ]klhv h [ . . . . hx ]b>t hl [v . . ]m Xi ]rX xvntv . . . ] ]ymli yrd lk

]. [ . . . ]h and go[337 and] to him pra[ise and [the] ear[th] will rest [from all generations of eternit[y

Since lines 18–26 correspond to 91:18–92:2 and nothing in lines 13–17 corresponds in sequence to anything in 91:11–17, it is possible that the text belongs to a text for verse 10 that is now at least partly lost. On the basis of the sequence of content in lines 15–17 (praise to God, the earth’s reprieve, and eternal generations), Nickelsburg suggests that the Aramaic text was an allusion to 1 Enoch 10:21–22 and, hence, may have referred to the “conversion” of humanity. In addition, he suggests that the Aramaic to verse 11 anticipates similar imagery used for week 9 of the Apocalypse of Weeks (91:14) which comes later in the manuscript (4QEng 1 iv 19–22).338 The suggestion is plausible: line 16 is consistent with a description of eschatological bliss, while line 17 may provide a fitting ending to the section (just before vv. 18–19). Moreover, the restoration in line 15 (“praise”) seems likely on the basis of the grouping of the letters b>t .

336

337

338

Milik (The Books of Enoch, p. 260), retroverting from Eth., restores: ]vryty ] X [yuy>qv ]vhtn> ]m (“and th]e [righteous ones shall be awakened from their sleep”). If the he belongs to a fem. ptc. of the verb ,vq (“to rise”; e.g. restored as h [mXq ), then “wisdom” (hmkvx , fem.), as in the Eth., would be a compatible subject for the verb. Nickelsburg, 1 Enoch 1, p. 413.

174

Exhortation (91:1–10, 18–19)

The notion of an originally longer text in the Aramaic behind verse 10 fits with what Milik has inferred regarding the length of the text in 4QEng 1. If the manuscript may be said to have begun with 91:1, then columns i–ii 13 contain ample room for a text which, as a whole, would have been longer than what is preserved in the Ethiopic tradition.339 In view of the Ethiopic textual tradition, it is possible, then, that some of the original was either lost or slightly adumbrated. When the text underwent change is not clear, through a Hebrew or Aramaic background for the expression “double heart” behind verse 4 is probable. In the end, we are not in a position to ascertain how much the Ethiopic text retains from the earliest form of the tradition. General Comment The description of judgement is given in two phases, both of which are preceded by an upsurge of evil. The first phase, which is very brief (v. 5), has Enoch, the fictive author, predict a great punishment that will rid the earth of “all iniquity” (cf. Birth of Noah at 106:15, 17b, 18b; 107:1). As in the Birth of Noah, this is probably a reference to the Great Flood. The second, more elaborate description (vv. 6–10), is concerned with eschatological events and, just as verse 5, borrows language known elsewhere in the early Enochic tradition (esp. from the Book of Watchers and the Apocalypse of Weeks). One expression that characterises verses 5–10 is the reference to divine intervention against evil as “the great punishment” (vv. 5, 7; cf. 106:17b)340 which, together with the phrase “double heart” in verse 4, may reflect the language of an author who was different from writers behind the Apocalypse of Weeks and the Epistle. Notes 5a. For I know that the state of wrongdoing will grow strong upon the earth. From the fictive perspective of Enoch, the prediction of wrongdoing may be concerned with events just prior to the Great Flood. The author very briefly describes the prelude to divine judgement as a time of increasing evil (yesanne‘, “will grow strong”); as seen in verses 6b–7a, this resurgence (using the verb telehheq, “will increase”) will be repeated. The term gef‘, translated here as “wrongdoing”, may also refer to violence or oppression (i.e. by the wicked against the righteous). The gathering momentum of wickedness just before it is held to account is a widely attested pattern in

339 340

Milik, The Books of Enoch, pp. 246–47. The phrase “great judgement” (Xbr Xnyd ) occurs also in 1 En. 22:3 and 91:15.

1 Enoch 91:5–10

175

apocalyptic literature that, ideologically, is intertwined with and elaborates the ante-diluvian story. It is implied in the description of week seven in the Apocalypse of Weeks (93:10), and illustrated in the Epistle (100:1–3; 104:6a). Within the early Enochic tradition, this expectation that things will get worse is closely bound up with language deriving from and related to the great deluge, as apparent from Book of Watchers at 1 Enoch 10. Indeed eschatological events are modelled on the prediluvian period which has witnessed the growth of cataclysmic evil through the fall of the angels (1 En. 6:1–8:3; 86:1–6; 106:14–15; 107:1; Book of Giants at 1Q23 9+14+15, 4Q531 1–3, and 4Q206a 1-5–7) before divine intervention takes effect (9:1–10:22; 87:1–88:3; 106:16–17). The Ethiopic for “state of wrongdoing” (hallawe gef‘) is synonymous with the “structure” (hensa) in the last part of the verse. Thus that which grows strong before the flood is destroyed when divine punishment takes effect (v. 5b). 5b. And a great punishment will be carried out on the earth; and all iniquity will come to an end, (and) it will be cut off at its roots, and (its) entire structure will disappear. The term for “iniquity” (‘amada) is synonymous with the wrongdoing (gef‘) just mentioned (v. 5a). Divine punishment (expressed through a passivum divinum, “will be carried out”) is unleashed against this evil, not in heaven, but upon the earth itself (cf. also vv. 7 and 9), where the wrongdoing has taken place (see also vv. 7b, 9). Unlike the Apocalypse of Weeks (91:15), no judgement is envisaged that takes place in “heaven” itself. It could be argued that this language is simply eschatological and therefore makes more explicit the location that is assumed in the Apocalypse of Weeks during the first part of the eighth week (91:12; cf. also the judgement scenes on earth in Anim. Apoc. at 90:17–19), when at an earlier stage of divine judgement, the righteous wield a sword against the wicked. Along these lines, one could find another allusion to the Apocalypse if the metaphor of being cut at the roots here derives from what happens in the seventh week (91:11). In terms of language, it is possible, then, that the metaphor, found also in verse 8, is modelled on the Apocalypse. Hence, like the beginning of the verse, the language could be related to eschatology. Again, however, if the perspective of the fictive author (Enoch) is kept in view, the earthly location of the coming punishment is concerned with the Flood. This is consistent with the visions given in the Book of Giants to the giants of divine judgement on earth (cf. 4Q530 2 ii + 6–7 i + 8–12, ll. 8–11 and 16–20). Of course, the metaphor of being cut at the roots is likewise applied within the seventh week of the Apocalypse (91:11), upon which it and the image in 91:8 are modelled. Nevertheless, an echo of Enoch’s

176

Exhortation (91:1–10, 18–19)

future, yet prediluvian, events is suggested if the cutting off iniquity’s roots builds on the plant metaphor for wickedness implied in its sprouting during the second week of the Apocalypse (93:4).341 As such, vegetation imagery of wickedness find its counterpart in the more explicit references to the elect and the righteous as plants in 93:5, 10 (cf. also comments on 93:2a; 91:11; cf. 4Q530 2 ii + 6–7 i + 8–12 and 6Q8 3).342 Thus, as a whole, the language of this verse reflects that of the Apocalypse: the punishment on the earth (cf. 91:12); iniquity coming to an end and being cut off (91:11–12); and the structure of iniquity passing away (Aram. 91:11; cf. 91:14, 16). The metaphorical “structure”, which draws on the image of a building, may have influenced or is reminiscent of the Epistle at 99:12–13. The distinct emphasis of this text, however, is its concern with the more immediate future of Enoch and his progeny at the time of the Great Flood, that is, not with the eschatological era per se. 6. And iniquity shall recur once more and be carried out on the earth. And every work of iniquity and of wrongdoing and of ungodliness will prevail a second time. The second rise of evil on the earth refers now to the real author’s eschatological future, which is understood as a repeat, though on a grander and even more comprehensive scale, of sin and its punishment that took place before and during the Great Flood (as e.g. in 1 En. 10; cf. also Mt. 24:37 par. Lk. 17:26). The increasing intensity of language used to describe the eschatological period compares with the beginning of the seventh week in the Apocalypse (93:9).343 To underscore the cosmic scale of eschatological evil, a further term ’abasa (“sin, ungodliness”) is employed alongside the words already used in verse 5 (cf. comment on v. 7a below). Beyond any direct borrowing from the prediluvian period in Genesis, the eschatological expectation of worsening conditions on earth develops independently and into a topos on its own. In particular cataclysmic events are more elaborately portrayed – variously, and by no means uniformly – in terms of warfare, natural disasters, and suffering for the righteous – in mostly later texts (e.g. 1QM i 11–12; 4 Ez. 5:1–13; 6:24; 9:1–4; 13:30–31; 2 Bar. 70:2–8; Sib. Or. 2.154–173; 6 Ez. 15:13–20; cf. Mt. 24:7–12, 21; Mk. 13:19; Lk. 21:23; 2 Tim. 3:1–4; Rev. 6:2–8; 8:7–9:21; 16:1–21; and m.Sota 9:15). See already, however, the Epistle at 99:3–5 and 100:1–3.

341 342

343

See Dan. 7:8; Sir. 10:15. In Musar le-Mevin there is a more developed form, by contrasting “the roots of understanding” (hnyb y>rv> ; cf. 4Q418 55.9) with “the root(s) or iniquity/evil” (hlvi y>rv> , 4Q416 2 iii 14 par. 4Q418 9+9a-c.15; ir >r> ; cf. 4Q418 243.3). So, correctly, Nickelsburg, 1 Enoch 1, p. 413.

1 Enoch 91:5–10

177

7a. And when sin and iniquity and blasphemy and wrongdoing in all deeds increase, and (when) apostasy, and ungodliness and uncleanness increase, there will be a great punishment from heaven upon all these. Whereas in verse 5 the initial strengthening of evil is described by the use of two terms (gef‘ and ’amada), the addition of further expressions in verse 6 (’abasa) and especially here (xati’at “sin”; serfat “blasphemy”; rekwes “uncleanness, impurity”; ‘elwat “apostasy, perversity, transgression”) reinforces how comprehensive in destroying evil the coming judgement will be. The expression “every deed” refers generally to all evil activity (cf. 1 En. 10:16; 91:14b). This complete annihilation is further emphasized by the last phrase “upon all these”. The expression “great punishment” (maqsˇaft ‘abay) parallels and builds upon the first one mentioned in verse 5. Except for Birth of Noah 106:17b, these are the only two instances of the expression throughout 1 Enoch (cf. General Comment above), and thus may be assigned to the author’s particular idiom. For the notion of evil increasing during the eschatological period, see the Note to verse 6 and the General Comment to 106:19–107:1. 7b. And the holy Lord will go forth in wrath and punishment in order to execute judgement upon the earth. Though in verse 7a the punishment is already mentioned, the author now formulates the commencement of divine judgement by drawing on language from the opening to the Book of Watchers (1 En. 1:3–9; cf. Jude 14–15) which also describes judgement on the earth. A comparison with the more detailed account in 1 Enoch 1 is thus instructive. According to chapter 1, there are two references to the coming of God: (1) In verses 3–4, “the Holy and Great One” is expected to proceed “from his dwelling” onto Sinai from where judgement is to be executed.344 This judgement will come upon all, including the righteous who will go unharmed (vv. 7–8). (2) In verse 9 divine judgement is described the advent of God “with myriads of holy ones to execute judgement on them … and to contend against all flesh”; here the judgement focuses exclusively on the “wicked” (rasi‘an) and “sinners” (xate’an). The author of the Exhortation implies, as 1:3–4, that the coming judgement will proceed from heaven (i.e. not from Sinai) and, like 1:9, initially focuses the description on what will happen to the wicked while a reference to the righteous is not picked up until verse 10.

344

The imagery of location in 1 En. 1:3–4, in turn, draws upon Deut. 33:2 where, however, God’s activity proceeds from Mt. Sinai; in having God proceed from a heavenly dwelling, the writer of ch. 1 comes closer to Jer. 25:30; Mic. 1:3; and Test. Mos. 10:3, 7.

178

Exhortation (91:1–10, 18–19)

The author makes no attempt to locate specifically where the judgement itself will take place on earth, that is, whether Mt. Sinai (as 1 En. 1:4) or somewhere in the Land. However, the latter may be implied, if there is any connection between this text and the description of judgement in the Animal Apocalypse and Apocalypse of Weeks. The Animal Apocalypse assumes a location of earthly judgement in the Land in its reference to two advents of “the Lord of the sheep”. One has occurred during the writer’s recent past in an allusion to the success of Judas Maccabeus’ military success against the Seleucids (90:15), and another is anticipated in the author’s future when God will come with “a staff of anger” to strike the earth and set up the final judgement (90:18–28). Furthermore, in the Apocalypse of Weeks the punishment and reward during the eighth week assumes that this activity will be centred around Jerusalem (cf. General Comment on 91:12–13). 8. In those days wrongdoing will be cut off from its roots – and the roots of iniquity together with deceit – and they will be destroyed from under heaven. The destruction of evil by its roots resumes and elaborates the imagery already used for the first judgement in verse 5b (cf. Deut. 29:18). The pairing of “iniquity” (’amada – which may also mean “violence”) and “deceit” (g wehlut) is paralleled in the Apocalypse of Weeks in relation to prediluvian evil of the second week (93:4, Aram. Xcmxv Xrq> , “deceit and violence”) and the evil punished during the seventh week (91:11, Xrq> dbiv Xcmx y>X , “the foundations of violence and the work of deceit”). “From under heaven” (’em-tahta samay) goes back to the Hebrew or Aramaic expression (,ym>h txtm or Xym> tvxtm , respectively). In the Hebrew Bible the phrase is always used in the context of divine punishment; “from under heaven”, either everything is destroyed through the flood (Gen. 6:17) or the name or memory of a transgressor is blotted out (Exod. 17:14; Deut. 7:24; 9:14; 25:19; 29:20; 2 Kgs. 14:27). The expression thus denotes, in terms of space, the complete removal of evil from the cosmos that God has created. 9a. And every idol of the peoples will be given up; with fire a tower will be burned, and they will remove them from the whole earth. The destruction of idols may be a development from the context of Deuteronomy 29:20,345 according to which the Israelites who worship the idols of the nations will be subject to a curse that results in the erasure of their memory; see also Ezekiel 6:6. The eschatological destruction of idols and other gods is more widely attested. In particular, several passages come into consider-

345

Cf. Nickelsburg, 1 Enoch 1, p. 413.

1 Enoch 91:5–10

179

ation: (a) Testament of Moses 10:7, which also has resonances with verse 7b: “For God Most High will surge forth, the Eternal One alone. In full view will he come to work vengeance on the nations. Yea, all their idols will he destroy.”346 (b) According to Tobit 14:6, when the Gentiles turn to worship God, they will throw away all their idols (cf. esp. Cod. Sin. – φσοψσιν π(ν)τε« τ εJδλα ατ&ν το3« πλαν&ντα« χεψδ τν πλνησιν ατ&ν “the all shall discard their idols which have falsely deceived (them) into their error”; 4Q198 1.13 – ]hy ]lylX lk ]vmryv [, “]and they shall throw away all [their] idol[s”). (c) Wisdom of Solomon anticipates a similar judgement: “There will be a visitation (#πισκοπ) upon the idols of the gentiles” (14:11) (d) In the Epistle at 99:7–9 the author pronounces that those who have fashioned idols will be instantly destroyed. Though the text of 91:9a does not make clear how the idols will be “given up”, the passive verb (cf. also 98:9) suggests activity on the part of God (as in Test. Moses).347 In the Book of Watchers, there is a close association between the fallen angels and idolatry; the angels, who are blamed for leading people astray “to sacrifice to demons as gods”, will be judged “on the great judgement day” (19:1); for a fuller discussion, see the Note to 99:7a. The term maxfad (“tower”) occurs frequently in the Animal Apocalypse, where it refers either to the “heavenly Temple” (87:3) or to the Temple in Jerusalem (89:50, 54, 56, 66–67, 73). Here it probably refers to the Jerusalem Temple. The mention of its burning as divine judgement, then, would reflect an even more negative evaluation of the Second Temple than is implied in the Apocalypse of Weeks (cf. Note on 91:13a). In this respect, the author’s view comes closer to that of the Animal Apocalypse: the First Temple was razed (89:66) after the sheep “left the house of the Lord of the sheep and his tower” (89:54) and God “abandoned their house and their tower” (89:56). The author of the Animal Apocalypse does not specifically narrate what will happen to the Second Temple, even though he regarded it as polluted (89:73).348 However, a conflagration analogous to what happened to the First Temple would be a logical outcome, which the Exhortation now takes up. There is no reason, therefore, to derive from the text a vaticinium ex eventu, that is, a fictive prophecy that, for example, refers to the destruction of the Second Temple in 70 CE. If this particular 346 347

348

Translation by Priest, “Testament of Moses”, p. 932. The is little hint here, therefore, of gentile conversion, as supposed by Nickelsburg, 1 Enoch 1, p. 413, who appeals to an analogy with the Apoc. of Weeks (91:14) and supposes that here the Gentiles are thought to be surrendering their idols. Concerning the “tower” in the Anim. Apoc. see Tiller, A Commentary on the Animal Apocalypse, pp. 312–14 and 321–22.

180

Exhortation (91:1–10, 18–19)

part of v. 9 goes back to the Second Temple period, it expresses the author’s genuine anticipation of divine punishment against the Temple and its establishment.349 Neither the subject nor the object of the phrase “they shall remove them” are clear. The clause is perhaps resumptive of the foregoing references to idols and the tower, so that “from the whole earth” reinforces their complete annihilation. 9b. And they will be thrown into the fiery judgment and be destroyed through wrath and through a powerful judgement which will be for ever. For the verb “to be thrown”, see the Aramaic to 91:14. Unlike Nickelsburg, who in analogy with 91:14 suggests that the deeds of the Gentiles (i.e. idols) will be destroyed,350 Knibb thinks that the judgement will be directed at the “the nations” themselves who are associated with the idols (v. 9a; see the Note to 92:5).351 To the extent that the latter is the case, the Exhortation’s vision of the end is in conflict with the global conversion to righteousness anticipated for the ninth week in Animal Apocalypse at 91:14. 10. And the righteous one will be raised from his sleep, and wisdom will be raised up and be given to them. Concerning the difficult text-critical problem surrounding the fragmentary Aramaic text and Ethiopic recensions, see the Textual Notes above. For all the Exhortation’s focus on sin and wickedness among eschatological events (91:5–9), the text as it stands in the Ethiopic finally refers to the righteous. In the Ethiopic, such a mention has acquired the function of providing, as Nickelsburg correctly maintains, “a necessary prerequisite for the action described in vv 11–17 now displaced to this location.”352 If Ethiopic verse 10 may be taken as followed by 91:18–19 (whether on the level of Hebrew/Aramaic or Ethiopic), the reintroduction of the righteous prepares for the author’s return to the patriarch’s exhortational form of address. The Ethiopic of this verse, together with 91:3–4 and 91:18, bears an affinity with 92:3: “the righteous one will arise from sleep; he will rise and walk in the ways of righteousness …”. Concerning the question of whether

349

350 351 352

Tiller draws attention to Barn. 16:5: “And it shall be in the last days (#π #σξτν τ&ν 9μερ&ν) that the Lord shall hand over the sheep of the pasture and the sheepfold and their tower (τ/ν π-ργον ατ&ν) to destruction”. The Enochic echoes of the tradition picked up in Barn. may not only be to the language of 89:56 but also to the ultimate outcome predicted for the Second Temple in 91:9. Nickelsburg, 1 Enoch 1, p. 413. Knibb, The Ethiopic Book of Enoch, vol. 2.218. Nickelsburg, 1 Enoch 1, p. 415.

1 Enoch 91:18–19

181

or not the expression “to rise from sleep” refers to some kind of resurrection, see the Note to 92:3a. Nickelsburg’s view that the Aramaic fragments originally contained “a reference to the sons of men becoming righteous” is based on purported parallels in the Book of Watchers (10:21) and Apocalypse of Weeks (91:14), and has no real support from the fragmentary Aramaic itself. Nonetheless, that “the] ear[th] will rest” in the Aramaic (4QEng 1 ii 16) does contrast with the several elements in the previous verses which have to do with the effects and removal of wickedness on the earth (vv. 5b, 6, 7b, 9a). Without necessarily implying a conversion of humanity, this would fit in well with an accompanying reference, not extant in the Aramaic, to a reward for the righteous.

91:18–19: Closing Exhortation (18) “And now then, my children, I am saying to you and I am showing you the ways of righteousness and the ways of wrongdoing; and I will show (them) to you again so that you may know what will happen. (19) And now listen to me, my children, and walk in the ways of righteousness, and do not walk in the ways of wrongdoing for all those who walk in the ways of iniquity will be destroyed for ever.” Textual Notes Ethiopic: (18) “My children, I am saying to you” (’ebellakemu daqiqeya) – Bodl 5, Frankfurt Ms. and Vatican 71 transpose to daqiqeya ’ebellakemu; EMML 6281 has ’ebellakemu ’a-daqiqeya. // “And I am showing you” (wa’are’yakemu) – Ull spells wa-’are’yakemu; BM 485 has wa-’are’yakemu kwello (i.e. “I am showing you all (the ways of)”); EMML 6281 reads wa-’are’yomu (“and I am showing them”); omitted in Abb 55. // “The ways of righteousness and the ways of wrongdoing” (fenawata sedq wa-fenawata gef‘eni) – BM 491 and Bodl 4 spell fenwata sedq wa-fenwata gef‘eni; Ull has fenota sedqeni wa-fenawa gef‘eni; Tana 9 has fenota sedqa wa-fenawata gef‘eni; EMML 6281 reads fenawata sedqu wa-fenawita gef‘ (“the ways of his righteousness and the ways of wrongdoing”). // “And I will show … to you” (wa-’ar’aykukemu; Tana 9, EMML 2080, BM 485, Berl, Abb 35, EMML 1768, EMML 6281) – BM 491, Ryl and Eth. II mss. have wa’ar’eyakemu; Ull has wa-’are’yakemu; omitted in Abb 55. // “Again” (ka‘eba) – omitted in Abb 55. (19) “Listen to me” (sem‘uni; Tana 9, EMML 2080, Berl, Abb 35, Abb 55, EMML 1768, EMML 6281) – Ryl and Eth. II mss. have sem‘u (“listen”); omitted in BM 485; and BM 491 reads

182

Exhortation (91:1–10, 18–19)

sem‘uni sem‘uni wa-sem‘uni (“listen to me, listen to me, and listen to me”). // “And walk” (wa-horu) – BM 485 reads horu (“walk”); Abb 35, Ryl and Eth. II mss. spell wa-huru. // “In the ways of (righteousness)” (ba-fenawata; Berl, BM 485, Abb 35, Abb 55, EMML 1768, EMML 6281, most Eth. II mss.) – Tana 9, Bodl 5, Ryl, Ull, Frankfurt Ms., BM 486, Vatican 71 and Garrett Ms. have ba-fenota; EMML 2080 has fenawata; BM 491 and Westenholz Ms. have ba-fenwata. // “In the ways of (wrongdoing)” (ba-fenota; Tana 9, EMML 2080, Bodl 5, Frankfurt Ms., Vatican 71) – BM 491, BM Add. 24990, Garrett Ms. and Westenholz Ms. have ba-fenwata; Abb 35, EMML 1768, EMML 6281, Ryl and most Eth. II mss. have ba-fenawata; Ull has ba-fenawa. // “In the ways of (iniquity)” (ba-fenawata; Tana 9, Berl, BM 485, EMML 1768) – EMML 2080, EMML 6281, Ryl, Eth. II mss. have ba-fenota; BM 491, Abb 35 and Abb 55 have bafenotata. // “All those … for ever” (la-‘alam kwellomu; EMML 2080, Berl, EMML 1768, EMML 6281, Ryl, most Eth. II mss.) – Tana 9 and BM 485 read la-‘alam wa-kwellomu (“for ever and all those”); while Ull and BM 484 transpose to kwellomu la-‘alam (“all those for ever”); Curzon 56 reads only la-‘alam (“for ever”). Aramaic: (18) X ]u>q txrX (4QEng 1 ii 18), “ways of truth”.353 // ]hm ]vidt yd (4QEng 1 ii 19), “in order that you may know what[”. (19) ]. ]vhb „hml Xu>vq (4QEng 1 ii 20), “truth to walk in them”. // ]XndbX [vcl dbX hl [vi (4QEng 1 ii 21354), “the one who walks in the ways of iniqu]ity perishes to the full point of destruction”.355 While the Aramaic is close to the Ethiopic for verse 18, the additional phrase “to walk in them (the paths)” in verse 19 suggests a slightly longer text in 4QEng. Notes 18. And now then, my children, I am saying to you and I am showing you the ways of righteousness and the ways of wrongdoing; and I shall show (them) to you again so that you may know what will happen. On the expression “the ways of righteousness”, see the Note to 91:4b. Having predicted in general terms the judgement of wickedness in two stages (vv. 5–6 353 354

355

On the rendering of Xu>q as “righteousness”, see Note on 93:2 and n. 145. I follow here the reconstruction of Beyer, Die aramäischen Texte vom Toten Meer, p. 246. Milik (The Books of Enoch, p. 260) reads yd l [i in place of hl [vi and restores and translates, “because [every one who has walked in the way of wickedness] will be utterly destroyed.” Beyer, who restores from the Eth., reads: Xml ]i ]dbX [vcl dbX , “kommt zu einem Ende des ewigen Verderbens” (Die aramäischen Texte vom Toten Meer, p. 247).

1 Enoch 91:18–19

183

and 7–9, respectively), the patriarch takes up the testamentary address to his children with which the Exhortation has begun (vv. 3–4). The emphatic and comprehensive terms used, especially in verses 7–9, ultimately function as a warning that those who are of the elect actually remain that way. The declarations by the fictive speaker seem proleptic in character; righteousness and wrongdoing have been referred to throughout this section, but have not been “shown” or described with any particularity. This bolsters the view that the writer composed the Exhortation with other Enochic pieces in view; and, in referring to opposing paths of conduct, the text 92:3; 94:1 (note the similarity presupposes the opening words); 94:2; and 104:13. Thus the ethical contrasts implied in 91:3–10 are here articulated more fully. In this sense the text may be said to be “open” or incomplete, as the author expects another writing to carry out the function that he claims for himself here. Together with the text’s return to the form of admonition, the contrast between the ways of righteousness and wrongdoing leaves readers with a decision to choose between one and the other. In addition, readers are led to expect to be further addressed about the two ways righteousness and wrongdoing. This expectation is reinforced by the writer’s promise to inform his readers “again”, this time so they may know what will happen. Despite its location in the Ethiopic tradition after the conclusion to the Apocalypse of Weeks, the reference to the future in this verse may, when composed originally, have not only have anticipated (and therefore presupposed) the Epistle but also the Apocalypse of Weeks as well (as is the case in 4QEn9). 19a. And now listen to me, my children, and walk in the ways of righteousness, and do not walk in the ways of wrongdoing. The announcement of verse 18 is followed by an exhortation formulated in antithetical parallels which will be more fully developed in the Epistle at 94:1–5 (esp. vv. 1–3). Behind the patriarch’s opening summons to listen to him (cf. Note to 91:3b) is the real author’s appeal to readers to heed his own message. If he knew the Epistle the writer would have been sympathetic, if not fully aligned, with an Enochic community that did not think that its sapiential interpretation of faithfulness to God was being heeded by more socially and economically privileged Jews (cf. 98:9; 99:10; and 103:10). Concerning the instruction of the “two ways”, which implies that humans have the capacity to decide between righteous and wrongful behaviour, see Note on 91:4a. Concerning the “way(s) of righteousness” or “uprightness”, see 91:4b; 92:3; 94:1–5; 99:10; and 105:2. 19b. For all those who walk in the ways of iniquity will be destroyed for ever. For the same emphasis, see 94:1b. The Aramaic text (“perishes to the

184

Exhortation (91:1–10, 18–19)

full point of destruction[”) is even more emphatic. For the closest immediate parallel, see 94:1 and 3. The thought is an eschatological embellishment of Psalm 1:6, especially in view of the contrast between the two ways: “For the Lord knows the way of the righteous, but the way of the wicked will perish” (dbX ,yi>r „rdv ,yqydj „rd idvy hvhy yk ; cf. also Ps. 146:9). In the Epistle such eschatological destruction is promised to a catalogue of those engaged in wickedness: the wealthy (94:7; 98:3), doers of iniquity (95:6), “sinners” (96:1; 97:1), “fools” (98:9), liars (98:16), the godless and deceivers (99:1), and idolaters (99:9).

The Text Traditions

185

Chapter Four Part Three The Epistle Of Enoch (92:1–5; 93:11–14; 94:1–105:2) Introduction

A. The Text Traditions A.1. The Ethiopic. As in all major sections of 1 Enoch, the Epistle is only fully preserved in Ethiopic. While the two Ethiopic recensions (on which see section C in the volume Introduction) are preserved in manuscripts much later than the Greek Chester Beatty Papyrus, they provide an invaluable textual witness since the latter contains a slightly shorter text marred by a number of errors (see below). A.2. The Greek. Photographs of the Chester Beatty-Michigan Papyrus were first published by Frederic G. Kenyon in 1941,356 though before this in 1937 Campbell Bonner had presented the text, drawing in part on Kenyon’s observations.357 In 1976 Nickelsburg published a major study of the papyrus,358 comparing it with manuscript readings of the Ethiopic I and II recensions. His conclusion that the best readings are to be found where the Greek overlaps with Abb 35, on the one hand, and the Eth. II recension, on the other, has yet to be tested precisely in relation to the several Ethiopic I manuscripts that have since come to light.359 In addition, as is illustrated

356

357 358 359

Kenyon, The Chester Beatty Biblical Papyri, fasc. 8: Enoch and Melito (London: E. Walker, 1941). Bonner, The Last Chapters of Enoch in Greek, pp. 26–27. Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, pp. 90–156. Black’s critique of Nickelsburg on this point (see The Book of Enoch, pp. 424–27) rightly attempted to focus once again on the importance of the other Eth. I evidence, but too quickly sidelined the main point of Nickelsburg’s findings and, in any case, was not in a position at that time to consider four further Eth. I mss. (see volume Introduction, section C.2.a).

186

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

below, the text, which seems to have been hastily copied, is riddled with errors and can only be used with caution. The Chester Beatty-Michigan Papyrus preserves most of the Epistle, beginning with the middle of 97:6 and running through 104:13 (after which it also contains all of the Birth of Noah in 106:1–107:3). The text after 97:6 is continuous in the Epistle, though there are several small exceptions of missing text: (a) where the bottom of the papyrus sheets are torn – 98:3b–4a; 98:11b–12a; 99:5b–6; most of 100:1; 100:10; 101:7b; 103:1; 103:13b; 104:9b; (b) the manuscript did not contain 105:1–2 (see below); and (c) a number of (mostly) smaller omissions through homoioteleuton – 98:15; 99:4, 8, 9, 16; 100:11, 13; 102:7, 8; 103:3–4, 5–6, 12, 15; 104:1, 12. In addition, in numerous instances the text requires some emendation in order to make sense. Good examples of this may be found in 97:8, 10; 98:3, 13, 14; 99:13, 16; 100:3, 5, 9; 101:2; 102:1, 2, 4, 5, 8, 9; 103:2; 103:7, 9, 11, 12, 15; 104:1, 3, 5, 6, 7, 11, 13. The complete absence of 105:1–2 seemed initially to support Charles’ earlier suspicion that the Ethiopic version of this passage, which inter alia refers to “my Son” in a possibly messianic sense,360 did not originally belong to the Epistle.361 However, the fragmentary text corresponding to these verses in 4QEnc (esp. to 105:2) leaves no doubt about its genuineness,362 and it is possible that the omission of this material in the papyrus may be another instance of homoioteleuton (see Textual Notes to 105:1–2). Finally, it is the colophon of the Chester Beatty papyrus from which the designation for chapters 91 (or 92) through 105 has derived its name as “The Epistle of Enoch”; see section B.1 below.

360 361 362

Charles, The Book of Enoch, pp. 262–63. So Bonner, The Last Chapters of Enoch in Greek, pp. 4 and 76. See esp. Milik, “Problèmes de la literature hénochique à la lumière des fragments araméens de Qumrân”, HTR 64 (1971), p. 365 and idem, The Books of Enoch, pp. 206–207. Cf. further Knibb, The Ethiopic Book of Enoch, 2.243; Uhlig, Henochbuch, p. 742; Black, The Book of Enoch, p. 318; Nickelsburg, 1 Enoch 1, p. 535; Olson, Enoch, p. 262.

The Text Traditions

187

A.3. The Aramaic. Only the frame of the Epistle is preserved among the Dead Sea Scrolls, and in very fragmentary form. We have to do with two manuscripts which, respectively, preserve portions from the beginning and the end: 4QEng (mid-1st cent. BCE – 92:1–5, 93:11–14 and 94:1–2) and 4QEnc (last third of 1st cent. BCE – 104:13–105:2). This evidence has furnished Nickelsburg and Boccaccini with reason to suppose that the frame of the Epistle (92:1–5; 93:11–94:5; 104:10–105:2) was composed before the main body of the Epistle (94:6–104:9), which was an independent work inserted into the frame at a later time.363 This hypothesis is largely driven by arguments related to the Epistle’s literary unity (see section B.3.a below). The absence of the main body of the Epistle among the Dead Sea fragments should not be overinterpreted. On the one hand, it is impossible to say what 4QEnc did not originally contain (e.g. 94:6–104:9, in addition to Book of Watchers, Animal Apocalypse, end of Epistle, and Birth of Noah364). On the other hand, 4QEng does not easily lend itself to the assumption that the text preserved from chapters 92–94 comes near the end of the manuscript, that is, just before 104:10–105:2 or even 104:10–107:3 (if, as in 4QEnc, the ms. included Birth of Noah). There is no evidence on the big fragment c of 4QEng which suggests that the manuscript at this point was rolled in small turns; it seems more likely, instead, that the fragment occurred within a section of the manuscript in which the turns were wide enough to have included a text of sufficient length to cover the main body of the Epistle. As observed in the Introduction to the Apocalypse of Weeks (section A.2), the text of the Apocalypse occurs between 92:5 and 94:1 of the Epistle. Together with the addition of material from the Exhortation to connect the Epistle with earlier Enoch materials, this insertion left the text behind 92:1–5 in a new position (i.e. after the Exhortation, before the Apocalypse) and hence vulnerable to editorial adjustments. For a more general discussion of the Aramaic fragments in relation to their larger Enochic context, see Section B of the Introduction to this volume.

363

364

Nickelsburg, 1 Enoch 1, pp. 426–27 (and pp. 32, 34) and n. 6; Gabriele Boccaccini, Beyond the Essene Hypothesis. The Parting of the Ways between Qumran and Essene Judaism (Grand Rapids: Eerdmans, 1998), pp. 104–113. On the problem of whether or not the ms. included the Bk. of Giants, see discussion in the volume Introduction B.2.e (and n. 31).

188


B. Introduction to the Epistle (Title, Outline, Literary Analysis of Formulae, and Use of Tradition) B.1. Title. The original title for this work remains uncertain. The evidence for the designation “Epistle” is as follows: In the Chester Beatty-Michigan Papyrus, which covers 97:6 until 107:3, the title “Epistle of Enoch” (Επιστολη Ενξ) is appended as a two-line subscription on page xii of the manuscript. However, in addition to (presumably) chapters 92–105, this title would have covered Birth of Noah (106:1–107:3) as well. The designation of “Epistle” is, in turn, suggested by references within the text itself. In 100:6c, the Greek text maintains that after the eschatological judgement, the children of the earth will understand “these words of this epistle” (το3« λγοψ« το-τοψ« τ0« #πιστολ0« τα-τη«; Eth. kwello nagara zati mashaf, “the entire discourse of this book”). It is initially unclear whether the expression “all the words” refers (a) to the “Epistle” itself (i.e. ch.’s 92–105), (b) to a larger collection of Enochic writings (e.g. to the content of ch.’s 91–107), or perhaps even (c) to 1 Enoch as a whole.365 However, since the extent of the Chester Beatty Michigan Papyrus does not appear to have included anything beyond or outside the chapters 92–107, the manuscript itself limits the options to either (a) or (b) or, if (b), more than the Epistle but not necessarily everything else that was copied with it (e.g. Birth of Noah). Finally, the opening words of the work in 92:1 a refer, according to Ethiopic BM 485, to “the book (mashaf) which was written by Enoch”. If, as in 100:6, the term underlying “book” is the same, then at least in the Greek tradition the title of “Epistle” might be assumed. However, most Ethiopic manuscripts read “that which was written by Enoch” (see Textual Notes to 92:1). Moreover, it would be precarious to posit an underlying Aramaic term hrgX (“letter, epistle”), unless a different Aramaic recension behind the Ethiopic and Greek is to be assumed. As matters stand, the fragmentary Aramaic text of 4QEng 1 ii 22, which survives at the beginning of 92:1, seems consistent with a reading that does not refer to a “book” or “epistle”: xl>v]tml bhyv b[tk yd (“that which] he[ wro]te and gave to Me[thuselah”).366 B.2. Outline. What we designate here as the Epistle is broadly comprised of a frame (92:1–5 + 93:11–94:5 and 104:9–105:2) that encompasses three major “Discourses” (i.e. in 94:6–100:6, 100:7–102:3 and 102:4–104:8). These sections may be broken down into smaller units as follows:

365 366

As suggested by Uhlig, Henochbuch, p. 730 n. 6c. On the reading and restoration, see the Textual Note to 92:1.

189

Introduction to the Epistle

A. Introduction (92:1–5; 93:11–94:5) A.1. The Superscription

92:1

A.2. Opening

92:2–5; 93:11–94:5

A.2.a. Opening Statement on Eschatological Reward and Punishment 92:2–5 A.2.b. Reflection on the Inscrutable Greatness of God 93:11–14 A.2.c. Exhortation on Contrasting Ways of Righteousness and Wrongdoing 94:1–5 B. Main Body (Three Discourses) (94:6–104:8) B.1. Discourse One – Woe-Oracles and Words of Consolation-94:6–100:6 B.1.a. First Woe-Oracles Against the Wicked (Linking Wealth with Social Oppression) 94:6–95:2 B.1.b. First Consolation of the Righteous (“Do not Fear”) 95:3 B.1.c. Second Woe-Oracles Against the Wicked (Violence Against Others) 95:4–7 B.1.d. Second Consolation of the Righteous (“Hope; Do not Fear”) 96:1–3 B.1.e. Third Woe-Oracles Against the Wicked (Linking Wealth with False Piety) 96:4–8 B.1.f. Third Consolation of the Righteous (“Take Courage”) 97:1–2 B.1.g. Address to the Sinners Concerning Their Judgement 97:3–6 B.1.h. Fourth Woe-Oracles Against the Wicked (Unjust Wealth) 97:7–10 B.1.i. Oath to the Wise (Linking Wealth with Ignorance) 98:1–3 B.1.j. Two Oaths to the Wicked (Responsibility, Deeds not Hidden) 98:4–8 B.1.k. Fifth Woe-Oracles Against the Wicked (Folly, False Instruction) 98:9–99:2 B.1.l. Exhortation to the Righteous (Testimony Against the Wicked) 99:3 B.1.m. Eschatological Woes (Dissolution of Social Order) 99:4–5 B.1.n. Oath Denouncing Sinners (Folly of Idolatry and Visions) 99:6–9 B.1.o. Blessing on the Obedient Who Receive Wisdom and Walk on the Path of Righteousness 99:10 (cf. 94:1–5) B.1.p. Sixth Woe-Oracles Against the Wicked (Summary of Their Misdeeds: Make Others Evil, False Knowledge,

190


Gain of Wealth Through Oppression, Idolatry, Persecution of the Righteous) B.1.q. Eschatological Woes (Dissolution of Social Order and Judgement) B.1.r. Eschatological Bliss for the Righteous and Understanding of “the Words of This Book” for the Children of the Earth B.2. Discourse Two – Creation as Agent of Divine Judgement-100:7–102:3 I. Seventh Woe-Oracles Against the Wicked II. Meterological Phenomena as Instruments of Judgement III. Divine Activity in the Created Order and the Response of the Wicked IV. Eschatological Judgement on the Wicked Through the Created Order (no peace for the children of the earth, who cannot hide) B.2. Discourse Three – Theodicy and Death: Words of the Righteous and Wicked Corrected (102:4–104:8) I. Exhortation to the Righteous Dead A. Consolation for the Righteous Dead B. Speech of the Sinners and the Response of the Righteous C. Oath to the Righteous About Their Ultimate State II. Eighth Woe-Oracles Against the Sinners Who Have Died III. Exhortation to the Righteous Who Are Still Alive A. The Speech of the Living Righteous B. The Author’s Response to the Speech of the Living Righteous IV. Warning to the Sinners Who Are Alive

99:11–16 100:1–4

100:5–6

100:7–9 100:10–13 101:1–9

102:1–3

102:4–103:4 102:4–5 102:6–11 103:1–4 103:5–8 103:9–104:6 103:9–15 104:1–6 104:7–8

C. Conclusion (104:9–105:2) C.1. Final Exhortations C.1.a. Warning Against False Instruction and Idolatry C.1.b. Righteous to Bring Wisdom to the Children of the Earth C.2. Revelations About the End C.2.a. False Instruction and True Instruction C.2.b. Final Outcome of Bliss for the Righteous

104:9 105:1 104:10–13 (cf. 98:9–99:2) 105:2


191

B.3. Literary Analysis B.3.a. Different Origin of the Frame and Body. Though the Introduction and Conclusion of the Epistle (Sections A and C) share a number of themes with the main body of the work, the atmosphere of the three Discourses (Section B) is for the most part very different.367 The Introduction and Conclusion make sense within a narrative setting in which the patriarch is addressing his children (92:1; 94:1), and in this sense retain the mood of the testamentary address in the Exhortation in 91:1–10, 18–19. In this framework, the Enochic author gives ethical exhortations to his immediate progeny (94:1, 3–4; cf. 104:12–13) and fictively predicts a future during which sinners will tempt them away from wisdom (94:2, 5; cf. 104:9–10). Here as in the Exhortation (91:18–19) and Apocalypse of Weeks (91:14), the language of choosing or walking on righteous or wicked paths (92:3; 94:1–4; 104:13; 105:2) is very much at home; though aware that in the future revealed wisdom will be hard to find (94:5), the writer declares that there will be a reward – perhaps even in this life – for those who adhere to the revelation they have received (94:4; 104:12–13; 105:1; cf. e.g. Deut. 30:11–20). He expects that, in the end, those with understanding (i.e. his contemporaries who have received and adhere to Enochic revelation) will bring their wisdom to the children of the earth for whom they shall act as guides (104:13–105:1). A very different accent is laid in the Discourses. This is illustrated in several ways. First, unlike the rest of the early Enoch tradition, the writer offers declarations in the form of a protracted series of assurances to “the righteous”,368 denunciations of a group whom he designates “the sinners”,369

367

368

369

Affinities between the frame and body of the Epistle cluster around a network of related motifs: (a) the reception of Enochic books as the locus of revealed knowledge and wisdom; (b) the understanding of the wicked as false; (c) the ethical opposition between “righteous” and “sinners”; and (d) the capacity of “the children of the earth” to comprehend the Enochic wisdom disclosed to the writer and his community. However, (c) and (d) throw up differences The “righteous ones” (Eth. sadeqan, Grk. δκαιοι) are addressed as such in 95:3; 96:1; 97:1; 99:3; 104: 103:1, 4; 104:6. They are also referred in the 3rd pers. as a group in 95:7; 96:4, 8; 97:3, 5; 98:12, 13, 14; 99:16; 100:5, 7, 10; 102:6, 10; 103:9. “The sinners” (Eth. xate’an; Grk. 4μαρτλο, δικο) are denounced in the 2nd pers. in 95:2, 7; 96:4; 97:3, 7; 98:4, 6, 10; 99:6; 100:7, 9; 101:7; 102:3, 5, 9; 103:5; 104:7. They are also referred to in the 3rd pers. in 94:11; 95:3; 96:1, 2; 97:1; 99:3; 100:3, 4; 101:9; 102:5, 6; 103:5, 11; 104:5, 6. This more narrowly defined group of “sinners”, who function as the writer and his community’s more immediate opponents, are distinguishable from another group, likewise called “sinners”, with whom they are associated; see 97:4.

192


and several predictions of calamitous events that will happen in the end time.370 Second, whereas the frame of the Epistle envisions that some salvific events are imminent for the contemporary Enochic community, the Discourses draw a firmer, distinguishing line of discontinuity between the present world order and the ultimate state of things after the final judgement. In the text “the righteous” experience the present as a state of unabating social and economic oppression and persecution, while at their expense it is “the sinners” who are flourishing in terms of social prestige and wealth. This state of affairs is ironic: after all, the author regards “the righteous” as the very ones “who receive the words of the wise and understand them and do the ways of the Most High” (99:10) and the wicked as those who are without understanding (98:3) and whose activities are marked by falsehood and a perversion of the truth (95:6; 98:15; 99:1, 2, 9, 12). Thus, a problem of theodicy runs through the catalogue of alternating assurances and denunciations: why is there no divine justice for the righteous; why are the sinners allowed to flourish; more acutely, why is it that the wicked who oppress the author’s community seem to be experiencing the blessings associated with obedience to God’s covenant with Israel (cf. Deut. 28:1–14) while the righteous are subjected to curses that are supposed to come upon the disobedient (cf. Deut. 28:15–68)? See especially the lament articulated by the righteous in 103:9–15. Third, whereas the “righteous” and “sinners” function in the Introduction as groups about whom, formally, predictions are made (esp. 94:1–5; 104:9–105:2), in the main body the circumstances and activities of these groups are described in terms of what has happened or is happening in the present (see on the woe-oracles in section B.3.b.i below). Fourth, the last point makes clear that the potentially generic vocabulary of “righteous” and “sinners” is actually being applied by the writer in a technical sense: while “the righteous” refer to an Enochic community with which he is aligned, “the sinners” are not just any “sinners” (cf. 97:4) but rather those whom he blames for the miseries being suffered by his community. B.3.b.Recurring Forms. The formal characteristics of the Epistle may be described in terms of formulae repeated in the work and borrowed from tradition. Though these have been discussed in some detail by Nickelsburg,371 a

370 371

Cf. esp. 98:1–3; 99:3–5; 100:1–4, 5–6; and 102:2–3. Nickelsburg, 1 Enoch 1, pp. 416–20.


193

brief examination of them is appropriate here if we are to appreciate the writers’ self-presentation and the ideas that predominate in the Epistle. B.3.b.i.Woe-Oracles. As Nickelsburg has observed, this is the “most frequently used form” in chapters 92–105.372 This form characterises no less than eight sections of the main body of Epistle, occurring six times in the first and once each in the second and third Discourse (see the outline in B.2 above). As such, they lie at the heart of the way the author addresses the problem of theodicy facing the righteous; in addition, they say something about how he understands himself. For the writer, the woe-oracles have the crucial function of overcoming the mismatch between the sinners’ malevolent activities, on the one hand, and their social and economic properity, on the other. The denunciatory oracles fulfil this function by drawing a direct line of correlation from the sinners’ misdeeds and false teaching to the punishments and judgement that must follow as a consequence. Accordingly, the woe-oracles are structured into two parts: (1) a condemning “woe” that formally indicts the sinners and their actions and (2) a description of the judgement with which they have to reckon, with the stress on their guilt reflected further by the occasional addition in this part of more details about their wrongdoing (see 94:8; 96:7; 97:10). It is primarily from the first part of the woe-oracles that we learn most about the profile of “the sinners”.373 The details about them are gathered and summed up below:

– – – – – – – – – –

372

373

First Woe-Oracles (94:6–95:2) “*those who erect iniquity* and wrongdoing and found deceit” (94:5) “*those who build their houses* with sin” (94:7) “those who acquire gold and silver” (94:7) “rich ones” who “have trusted in your wealth” (94:8) “in the days of your wealth you did not remember the Most High” (94:8) “committed blasphemy and iniquity” (94:8) Second Woe-Oracles (95:4–7) “*you who pronounce curses so that they will not be loosed*” (95:4) “*you who repay your neighbour with evil*” (95:5) “you, witnesses of falsehood, who weigh out iniquity” (95:6) “you persecute the righteous (95:7)

Nickelsburg, 1 Enoch 1, p. 416, and cf. p. 417 (for a detailed schematisation of the woe-oracle formulae). Other such details occur in 97:4; 98:1–3; 103:9–15.

194


Third Woe-Oracles (96:4–8) – “your riches make you appear to be righteous, but your heart refutes you” (96:4) – “you who devour the best of the wheat *and drink the strength of the root of the fountain* and trample on the lowly with your strength” (96:5) – “*you who drink water all the time*” (96:6) – “you have forsaken the fountain of life” (96:6) – “you who commit iniquity and deceit and blasphemy” (96:7) – “who with strength oppress the righteous” (96:7) Fourth Woe-Oracles (97:7–10) – “you who gain silver and gold which is not through righteousness” (97:8) – “We have become wealthy with riches, and we have possessions and own everything that we want. And now let us do what we have planned, for we have treasured up silver, our houses are filled and as much water are the field labourers of our houses.” (97:8–9) – “you have come into ownership of everything by means of iniquity” (97:10) Fifth Woe-Oracles (98:9–99:2) – “fools” (98:9) – “you do not listen to the wise” (98:9) – “hard-hearted ones (Grk.: stiff-necked ones), who do evil and eat blood” (98:11) – “you who love works of iniquity” and “hope for good” (98:12) – “you who rejoice over the distress (Grk.: evils) of the righteous” (98:13) – “you who treat as void (Grk.: wish to invalidate) the words of the righteous” (98:14) – “you who write down lying words and words of the wicked (Grk.: words of error), for they write their lies so that they will hear them and make others wicked (Grk.: lead many astray with their lies)” (98:15) – “you who commit wicked deeds and praise and glorify lying words (Grk.: who commit errors and who receive honour and glory for your false works)” (99:1) – “you who alter the words of truth and violate the eternal law (Grk.: covenant) and make themselves into those who are not sinners” (99:2) Sixth Woe-Oracles (99:11–16) – “you who spread evil unto your neighbour” (99:11) – “you who lay the foundation of sin and deceit and cause bitterness upon the earth” (99:12) – “you who build your houses through the hard labour of others and whose entire building material is bricks and stones of sin” (99:13) – “you who reject the foundation (stone) and eternal inheritance of their fathers and who pursue the spirit of error” (99:14) – “you who practise wickedness and support iniquity and murder their neighbour” (99:15)


195

Seventh Woe-Oracles (100:7–9) – “when you oppress the righteous in the day of strong anguish and burn them with fire” (100:7) – “hard-hearted ones, who stay awake to devise evil” (100:8) – “the discourse of your mouth and the deeds of your hands which are the work of your wickedness (Grk.: for the holy works [you] have gone ast[ray)” (100:9) Eighth Woe-Oracles (103:5–8) – against sinners who have died – “when you die in your sinful wealth” (103:5; Eth. only) – “they have died in well-being and in wealth, and suffering and murder they have not seen during their life” (103:6; Eth. only) – “they have died in glory, and a judgement was not executed against them during their life” (103:6)

The second parts of these oracles draw on an array of imagery, sometimes repetitive, to portray the punishments that await “the sinners”. These forms of eschatological retribution are itemised below in groups corresponding to the woe-oracle units given above. 94:6– 94:7– 94:7– 94:8– 94:9– 94:10– 94:10– 94:10– 95:2–

“*they will be quickly overthrown* and have no peace” “*they will be overthrown from their entire foundation* and they will fall by the sword” “in the judgement they will be quickly destroyed” “you will have to depart from your wealth” “you have been prepared for the day of bloodshed, for the day of darkness, and for the day of judgement” “the One who created you will overturn you” “with regard to your fall there will be no compassion” “the One who created you will rejoice over your destruction” “the judgement will overwhelm you”

95:4– 95:5– 95:6– 95:6– 95:7–

“*healing will be far from you*” “you will be quickly destroyed” “*you will be repaid according to your deeds*” “you will be quickly destroyed” “*you yourselves will be delivered over and persecuted by iniquity*, and its yoke will be heavy on you”

96:4–

“this word will be a testimony against you as a reminder of (your) wicked deeds” “quickly you will be repaid *and will become exhausted and dry up*” “it shall be a reminder against you for evil”

96:6– 96:7–

196 97:7– 97:10– 97:10– 98:9– 98:9– 98:10– 98:11– 98:12–

98:13– 98:14– 98:16– 99:1– 99:2– 99:11– 99:12– 99:13– 99:14– 99:16–


“against whom there is an evil reminder” “*like water your error will flow away (Eth. only)*, for *your wealth will not remain*, but will quickly go up from you” “and over to a great curse you will be delivered” “*you will be destroyed by your folly*” “goodness will not find you” “you are prepared for the day of great judgement, for the day of tribulation and great shame for your spirit” “you have no peace” “you will be given into the hand of the righteous ones, and … they will cut off your necks and kill you and will have no mercy on you” “graves will not be dug for you” “you will have no hope of life “they will have no peace (Grk.: have no joy), but will die a sudden death (Grk.: be quickly destroyed)” “you will be destroyed and will not have a good life (Grk.: you have perished, you will have no salvation for good)” “they will be trampled upon the ground”

99:16–

“you will be slain in Sheol” “they will be brought to an end” “you will have no peace” “you will not have rest” “he will overthrow your glory, and he will bring affliction into your heart” “he will arouse the spirit of his anger in order to destroy you all with the sword” “all the holy and righteous ones will remember your sins”

100:7– 100:8– 100:9–

“you will be recompensed according to your works” “fear will find you, and there will be no one to help you” “in the blaze of a flaming fire you will burn”

103:7–

“they will bring your souls down to Sheol, and evils will come upon them; (their) suffering (will be) great” “in darkness and in a snare and in flames which burn your spirits will enter into the great judgement” “the great judgement will last for every generation of the world” “you will not have any peace”

99:16–

103:8– 103:8– 103:8–


197

While more will be stated below regarding the punishments (see section B.4), we introduce the list here with four brief observations. First, the punishments anticipated by the author will involve a complete reversal of fortune for the wicked. This means that in the narrative world of the text, the “woe-oracles” play a rhetorical role in bringing the judgement about (or at least the description thereof); they function as testimony against the wicked that will be taken into account at the time of divine judgement; see 96:4, 7; 97:7. Second, the retribution is almost always eschatological, that is, it comes into effect at the time of the final judgement. Thus the Deuteronomistic scheme of covenant blessings and curses is thus not so much given up as it is postponed (compare 103:9–15 with 104:1–6). Third, the punishments are frequently repeated, especially the following: (a) “you will not have peace/rest” (94:6; 98:11, 16; 99:13, 14; 103:8); (b) “you will be (quickly) destroyed” (94:7; 95:5, 6; 98:9; 98:16 Grk.; 99:1); “you are prepared for (the day of great) judgement” (94:9; 98:10). Fourth, in a number of places, the description of the punishment is made to fit the crime (marked out by the use of asterisks [*…*] in both lists above). In one case, the punishment is described in terms of a misdeed referred to in another passage; compare 99:2 with 96:5. Taken together, both parts of the woe-oracles (i.e. the woes and punishments) reflect something of the writer’s understanding of his role as a transmitter of Enochic tradition to his readers. In adopting this form, he places himself in the line of the biblical prophets who had pronounced woe-oracles against the disobedient of Israel (Isa. 3:9, 11; 10:1–2, 5; 28:1–3; Jer. 22:13; 23:1; Ezek. 6:11; 13:3; 16:23; 24:6, 9; Amos 6:1, 4–6; Hos. 7:13; Mic. 2:1; Hab. 2:6, 9, 12, 15, 19) and other nations (Isa. 10:5; Jer. 48:46; Zeph. 2:5) who were regarded as a threat to God’s people. Formally, of particular interest are the prophetic woe-cries which, as here, are followed by threats of punishment or destruction (cf. Isa. 10:4, 6; 28:4; Mic. 2:3; Amos 6:7; Hab. 2:16). In terms of content, the indictments expressed in texts like Isaiah 10:1–2, Jeremiah 22:13, Amos 6:4–6, Habakkuk 2 (vv. 9, 12, 19), and Micah 2:1 may have shaped the way the sinners’ circumstances – both their comfortable social standing and their oppression of the righteous – are described (cf. 94:7a; 96:5). The prophetic use of woe-oracles to denounce wayward Israelites fits well with their use in the Epistle against “the sinners” who, because they are Jews and offer religious instruction (98:9, 15; 99:2; cf. 104:9–13), should be held accountable to “the eternal law” (cf. 99:2). B.3.b.ii. Oath-formula. Like the woe-oracles just discussed, this form is unique to the Epistle within the early Enoch tradition. It occurs six times in the main body of the work, where in each case it is introduced by the phrase “I swear to … that”. The formula is used to address the “wise” (98:1), the

198


sinners (98:4, 6; 99:6), and the righteous (103:1; 104:1). This opening formula is followed by a statement which emphasizes: 98:1–3 –

“ … you will see many (Grk.: many lawless) things on earth.” Following a description of those who engage in such activities, the writer announces their destruction: “they (Grk.: you) will be destroyed together with their possessions and with all their glory and their honour, and (in) shame and in slaughter and in great poverty their spirit will be thrown into a fiery furnace”. 98:4 – “ … (as) a mountain has neither become nor will become a slave, nor a hill (become) a woman’s handmaid, so sin was not sent to the earth, but the people have created it by themselves, and those who commit it will be subject to a great curse”. 98:6 – “ … all your evil activity is revealed in the heavens and (that) your deed of wrongdoing is neither covered nor hidden”. 99:6–9 – “ … sin is prepared for the day of unceasing blood.” After a description of the activities of sinners, the writer announces that “they will be destroyed in an instant”. 103:1–4 – “I know a mystery, and I have read the tablets of heaven, and I have seen the holy books (Grk.: urgent writing), and I have found what is written in them and inscribed concerning them”. There follows an assurance that the spirits of the righteous will be resuscitated and an exhortation that they not fear (Grk. adds: their reproaches). 104:1–6 – “ … 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”. There follows an extended exhortation that the righteous have hope and not fear, because they will not be dealt with as the sinners. These instances show that the writer’s use of the oath-formula presupposes a juridical scenario in which he acts as one who testifies. On the one hand, he takes upon himself the function of a witness against the sinners by describing their deeds (98:1–3; 99:6–9) and declaring that their guilt cannot be concealed (98:6–8). On the other hand, in claiming to have received divine revelation, he proclaims the innocence of the righteous and announces that they will be rewarded (103:1–4; 104:1–6).


199

The form used in the Epistle is unusual if compared with oath-formulae in the Hebrew Bible. In the latter the closest analogies are to be found in divine speech (ytib>n , Kμοσα; cf. Ps. 89[88]:4, 36; 95[94]:11; 119[118]:106; Isa. 45:23; 54:9; Jer. 11:5; 22:5; 44:26; 49:13), in several passages of which the oath is followed by a pronouncement that assures judgement upon the wicked (Ps. 95:11; Jer. 22:5; 44:26–28; 49:13). In the Epistle it is the writer himself who testifies and, in 103:1, does so “by the glory of the Great One and by his magnificent rule and by his greatness”, whereas the Hebrew Bible has God swearing by himself (Isa. 45:23; Jer. 22:5: 44:26; 49:13). The writer believes that his testimony is not only divinely inspired but also provides a definitive account of the religious state and ultimate fate, respectively, of the righteous who are innocent and of the sinners who wallow in wealth (98:2), engage in idolatry (99:7), and who oppress his community (104:3). B.3.b.iii. Exhortations to the Righteous. The exhortations in the main body of the Epistle differ markedly in emphasis from those which characterise the frame of the Epistle (94:1) and Exhortation (91:3, 4, 19), in which they are shaped around the two-ways instruction (see B.3.b.iv below). Perhaps building on Enoch’s instruction that his children not be saddened in 92:2a (cf. 102:5), the writer assumes that his addressees are righteous, and repeatedly tells them to “have hope” (96:1; 102:4 Eth.; 102:4 Eth.; 104:2, 4 Eth.), “take courage” (Grk. to 102:4; 104:2), “do not fear/be afraid of” (95:3; 96:3; 103:4; 104:5 , 6; cf. 100:5), or to “have faith” (97:1). These exhortation formulae, are frequently followed by (a) an acknowledgement of the circumstances being endured by the righteous or (b) reasons why the righteous should take comfort, or both (a) and (b)374: 92:2 –

95:3 –

96:1 – 96:3 –

374

“ … (a) because of the times, (b) for the Holy and Great One has appointed days for everything”. There follows in vv. 3–5 a promise of reward for the righteous and of the destruction of sin. “ … (a) because of the sinners, (b) for the Lord will again deliver them into your hand so that you may carry out judgement on them as you wish”. “ … (b) for the sinners will quickly be destroyed before you, and you will have authority over them, as you wish”. “ … (a) who have suffered … (b) for you will have healing, and a bright light will shine upon you, and you will hear a sound of rest from heaven”.

For a schematisation of the form itself, see Nickelsburg, 1 Enoch 1, p. 419.

200 97:1 – 102:4–5 –

103:4 – 104:2 –

104:4 – 104:5 – 104:6 –


“ … (b) for sinners will become an object of contempt and will be destroyed on the day of iniquity”. “ … (a) because your souls have descended with grief into Sheol and because your bodies have not found during your life (that which is) according to your piety (Grk.: did not fare during your life according to your holiness) …” “ … (a) their reproaches”. “ … (a) for at first you were put to shame (Grk.: have been worn down) through evil and toil, (b) 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”. “ … (b) for you will have great joy as the angels of heaven” (Eth. only) “ … (b) <do not fear> the evils on the great day of judgement, and you will not be found as the sinners”. “ … (a) when you see the sinners become strong and prosperous (in) their ways … (b) for you will become companions to the host of heaven” (Eth.).

The force of the exhortations have their flipside in the woe-oracles. First, the sinners are told that they have no grounds for hope (98:10, 12a, 14) and that “fear will find” them (100:8). Second, their brief references to unjust suffering of the righteous and the sinners’ prosperity are resumptive of what is more elaborately described in the woe-oracles (see under B.3.b.i above) and oaths (98:1–3; 99:6–9). Third, the righteous will be allowed to have a hand in carrying out the punishment of the sinners (95:3 and 96:1),375 as implied by the woe-oracles (98:12 and 99:11). This feature, which is not found among the other forms in the Epistle, echoes the Apocalypse of Weeks (week eight: 91:12b; cf. also 91:11) and is picked up in the Animal Apocalypse (cf. 90:19). Though the biblical language of holy war ultimately lies behind this language (cf. Num. 21:34; Deut. 2:24; 3:2; Josh. 6:2; 8:1; 10:8), its function in the Epistle is to depict the sinners’ punishment as a reprisal on account of the persecution they have inflicted on the righteous; see the woe-oracle in 99:15 (cf. 103:15). Fourth, the exhortations provide the platform on which the frame and body of the Epistle describe the reward that the righteous may anticipate: resuscitation (92:3; 103:4) and an angellike existence in light (see Notes on 96:3a; 104:2b, 4, 6b).

375

Mentioned briefly by Nickelsburg, 1 Enoch 1, pp. 418–19.


201

B.3.b.iv. Disclosure Formulae. Here we have to do, first, with claims made by the writer introduced by the phrases “I know/understand (that)” (94:5), “I make known (to you)” (94:10; cf. 93:2b), the imperative “know” (98:8, 10a; 98:12 Eth.), the statement “you know” (98:10b), or “may it be known (to you)” (97:2; 98:12 Grk.). These formulae both imply and express openly (as in 103:2) the writer’s belief that he is conveying divine revelation. Here the writer, whether addressing the righteous or the wicked, claims to know the following: 94:5 – (to the righteous) “ … that sinners will tempt men and make what is wicked out of wisdom, so that no place will be found for it, and temptation will not vanish at all”. 94:10 – (to the wicked) “ … that the One who created you will overturn you, and with regard to your fall there will be no compassion, and the One who created you will rejoice over your destruction”. 97:2 – (to the righteous?) “ … that the Most High is mindful of your destruction and that the angels of heaven <will rejoice> at your destruction”. See Note to 97:2. 98:8 – (to the wicked) “ … that all the wrongdoing which you commit will be recorded every day until the day of your judgement”. 98:10 – (bis; to the wicked) “ … that you are prepared for the day of destruction … that you have been prepared for the day of great judgement, for the day of tribulation and great shame for your spirit”. 98:12 – (to the wicked) “ … that you will be given into the hand of the righteous ones, and … they will cut off your necks (Eth. only) and kill you and will have no mercy on you (Grk.: not spare you)”. 100:10 – (to the wicked) “ … he will inquire in heaven from the angels concerning your deeds, and from the sun, and from the moon and from the stars concerning your sins, because on earth you are executing judgement on the righteous”. 103:2 – (on the righteous) “ … 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”. 103:7–8 – (to the wicked) “ … that they will bring their spirits down to Sheol, and evils will come upon them; (their) suffering (will be) great. 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”.

202


104:10 – (on the sinners) “ … 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”. 104:12 – (on the righteous) “ … another (Grk.: second) mystery, that books will be given to the righteous and to the wise, for joy and for uprightness and for much wisdom”. In the main body of the Epistle the verb “to know”, in its various forms, stands on its own to introduce a section (100:10) or is subordinate to other formulae such as the woe-oracles (94:10; 98:10; 98:12; 103:7–8), oath-formula (98:8), and exhortation (97:2, though the text is uncertain). Most of the instances involve disclosures about “the sinners”. Unusual here, therefore, is the declaration by the writer that “I know a mystery” in 103:2 which appeals to the origin of his revelation in “the tablets of heaven”. The knowledge of a mystery is developed along a different line than in the conclusion of the Epistle at 104:10 and 12. Whereas the first and second uses of “mystery” in the latter texts are more broadly concerned, respectively, with the competing writings of the sinners and the Enochic circle, the “mystery” in 103:2 is unveiled as the eschatological rewards of which the righteous may be certain (cf. 103:3). If 103:2 is influenced by the conclusion of the Epistle (in addition to Apoc. of Weeks 93:2g and ultimately 81:1–2), it has reinterpreted the “mystery” in response to the problem of theodicy – that is, the apparent lack of justice for the dead righteous (102:4–5, 7–8, 10) – with which the argument is more immediately concerned. A second disclosure formula, “I show to you”, occurs at the end of the main body of the Epistle in 104:8. Here the writer repudiates the sinners’ claim that their deeds will not be recorded. Analogous to 103:2 discussed just above, this passage redirects the formula, which in the Exhortation denotes the disclosure of “everything which will happen” and the two-ways instruction (91:1, 18), so that it provides an inclusio for a prominent theme in the central part of the Epistle (98:6–8 and 100:10–11; cf. 96:4, 7; 97:6; 99:3, 16; 103:4). B.3.b.v. Instruction on the Two Ways. In the Epistle, the contrast between paths of iniquity and of righteousness occurs most clearly in the frame (94:1–5, 104:13 and 105:2 (Eth. only). For a discussion, see the General Comment to 94:1–5 and the Note to 91:4b. In the body of the Epistle, the metaphor, in a slightly altered form, is applied in 99:10 within a blessing pronounced upon those who are receptive to “the words of the wise”: they do “the ways (Grk.: commandments) of the Most High” (99:10a) and “walk on the path (Grk.: ways) of his righteous-


203

ness”, and according to the Greek “will not go astray with those who err” (99:10b). B.3.b.vi. Imputed Speech. Six times in the body of the Epistle the writer places words in the mouths of his protagonists; see 97:8; 98:7; 102:6; 103:5, 9; 104:7. In all these cases, the author draws on a widespread rhetorical ploy (for examples, see the Note to 97:8b) to “objectivise” or “expose” opinions in order to rebut them. In the first two instances (97:8; 98:7) the speech, introduced by the phrase “do not say”, augments the force of more principal formulae, that is, the woe-oracle in 97:7–9 and the oath-formula in 98:6. The remaining instances occur within the third Discourse of 102:4– 104:8. Here three of the refuted opinions are attributed to the sinners (102:6–8; 103:5–6; 104:7), while one is is even ascribed to the righteous (103:9–15). The last-mentioned case is ironic; the speech of the righteous, which laments their persecution and inability to find justice with the authorities, is refuted by the offer of assurance of eschatological reward (104:1–6). The opinions of the sinners rejected by the author have to do with the use of wealth to engage in unproscribed activities (97:8–9), the disbelief that their deeds will be held to account (98:7–8; 104:7–8), the denial that the righteous will have any ultimate advantage for their piety (102:6), and the claim that in their death they are no worse off than the righteous (103:5). B.3.b.vii. Makarism. A blessing pronounced in 99:10 functions as an exhortation reminiscent of the two-ways instruction; it is pronounced on those “who receive (Grk.: have listened to) the words of the wise and understand them and do the ways (Grk.: commandments) of the Most High; and they will walk on the path of his righteousness, and they do not act wickedly with those who are wicked (Grk.: not go astray with those who err) …”. For examples of such a makarism, see the General Comment on 99:10. The formulae reviewed in this section cover most parts of the Epistle. Though formally distinct, they are not used in isolation from one another. We have seen that they not only reinforce the common theme of pronouncing judgement on the sinners and promising retribution and reward to the righteous, but also – and especially – overlap in the many of the details to which they are attached. This observation makes it more perceptible how much the writer, rather than being long-winded or simply “prolix” in his indictments and exhortations, was constructing a highly integrated and interwoven symbolic universe. Through such cumulative reinforcement, his readers would have been left with little doubt that divine justice, though

204


eschatological (i.e. not yet in force), will certainly manifest itself on their behalf. The author’s use of fixed formulae lends a solemn formality to the description of his community’s circumstances; taken together, they help the body of the Epistle function as an effective “testimony” that ensures the sinners will not escape the consequences of their wrongdoing on “the day of judgement”.376 B.4. Use of and Intertextuality with Formative Traditions. The Epistle does not explicitly or formally cite any of the traditions which inspired it. However, it contains an abundance of allusions, especially to biblical tradition and to the Book of Watchers. Throughout the commentary the possible allusions are discussed in detail. Here it is convenient to draw together some of this evidence. We do so in two separate lists which require brief notes of explanation. The first list offers the more obvious examples from biblical tradition.377 The second list, which focuses on the Book of Watchers, is lengthier; it includes not only what seem to be direct allusions but also similarities (marked by “*”) which will help illustrate the degree of continuity (and discontinuity) between the Epistle and its Enochic predecessor. As the Epistle’s use of its sacred traditions is ironic and subversive on a number of occasions, such references are underlined.

Biblical Allusions 93:13–14a – “ … who can know what is the breadth and the length of the earth, and to whom has the extent of them all been shown? Or who is the one among all humanity who can know the length of heaven, what (is) its height, and on what it (is) founded?”

376

377

Isa. 40:12

Thus the unsympathetic opinions ventured by Vermes and Black about the style of ch.’s 94–105 do not do justice to the work; see Vermes in Schürer, The History of the Jewish People, rev.’d ed., III.1, p. 253 (“is all very prolix and repetitive”) and Black, The Book of Enoch, p. 22 (“repetitious paraenesis, including monotonously repeated elegiacs or dirges against ‘the sinners’”). A lengthier study of intertextuality with biblical tradition in the Epistle could be taken. There are many examples in which several biblical passages resonate with a given text (cf. e.g. 93:11–14; 95:4, 5a, 5b; 96:2e, 3a, 5, 6b, 8b; 100:5a, 11; 101:6b); here the list is limited to instances in which one biblical text maybe said to have shaped the wording of the Epistle.


94:7a – 95:1 –

205

the sinners “build their houses with sin” Jer. 22:13 “Who would allow my eyes to become Jer. 9:1(Grk. 8:23) a cloud of water, so that I could week over you and pour out my tears …?” 95:4 – “healing will be far from you because of Ps. 119[118]:155 your sins” 96:5–6 – “devour the best of the wheat and drink Amos 5:11; 6:6 the strength of the root of the fountain and trample upon the lowly …” 96:2d – “you will climb upwards and enter into Ps. 104[103]:18; the caves of the earth and into the clefts of Prov. 30:26 the cliff forever like the coney” 96:8 – “O strong ones, who … oppress the Ps. 33:11 (Grk.) righteous … and good days will come to the righteous in the day of your judgement” 97:3 – “What are you going to do and whither Isa. 10:3 will you flee on the day of judgement …?” 97:8a – “who gain silver and gold which is not Jer. 17:11 through righteousness” 98:2a – “you men will put on yourselves more Deut. 22:5 adornment than a woman and colours, more than a young girl” 98:9 – “ … goodness will not find you” Jer. 5:25; 32:42 99:14 – “you who reject the foundation (stone)” Ps. 118[117]:22 100:1b – “until a stream flows from their blood” Ps. 79[78]:3 100:8b – “there will be no one to help you” Deut. 28:29, 31 101:4, 6b – “the kings of the ships, how their ships are Jer. 5:22 tossed about by the wave and are rocked by winds and are in danger … the sand” 101:7a – “at his rebuke, it fears and dries up, and Isa. 50:2 all its fish die along with everything that is in it” 101:8a – “Has he not made heaven and earth and Ps. 146[145]:6 everything that is in them?” 102:6b – “Just as we have died, so also the righteous Qoh. 2:14–16; have died; and what gain did they have 3:19–20; 11:7from their works?“ 12:7 103:9c – “we have become exhausted and few” Deut. 28:62 103:10b – “ … crushed and destroyed” Deut. 28:7, (48) 103:10b – “we have not hoped to see life from day Deut. 28:66 to day”

206


103:11a –

“We had hoped to become the head, and became the tail.” 103:11b – “We laboured while working, but did not have authority over our work.” 103:11c – “we became food for the sinners and the wicked ones” 103:11d – “they made their yoke heavey upon us” 103:12b – “to those who hated us we bowed the neck, and they did not show us mercy” 103:13 – “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.” 103:15a – “they helped those who robbed and devoured us”

Deut. 28:13, 44 Deut. 28:33 Deut. 28:26 Deut. 28:48 Deut. 28:48 Deut. 28:65

Deut. 28:29

The Epistle follows the sentiments and imagery of biblical tradition when it decries the injustices being suffered by the righteous, describes the culpable behaviour of the wicked, and exposes the latter’s vulnerability to divine judgement. Two biblical motifs, however, are taken up and rejected and modified, respectively: (1) the idea that after death those who inhabit Sheol are not distinguished from one another (cf. 102:6b; see further below) and (2) the view that covenant faithfulness is accompanied by reward in this life (cf. 103:9–15; see under section B.3.b.i above).

Allusions to Book of Watchers 92:1c –

“to the last generations who will do uprightness and peace” 94:6b*; “they will … have no peace” 98:11, 16; 99:13; 101:3; 102:3; 103:8 – 94:9* – “you have been prepared for … the day of darkness” 94:9* – “the great day of judgement” 95:4 – “who pronounce curses so that they will not be loosed”

1:2 5:4, 5 (Grk.); 12:5; 13:1; 16:4

10:4–6 10:12 6:4–5; (8:3)

207


96:2e* –

“they will groan because of you and weep like sirens” 96:3a* – “a bright light will shine upon you” 97:3 – “the sound of the prayer of the righteous” 97:5 – “the prayer of the holy ones will go before the Lord” 97:6c – “he will cast away every deed that is established in iniquity” 97:9 – “let us do what we have planned” 97:10b* – “over to a great curse you will be delivered” 98:2a* – “you men will put on yourselves more adornment than a woman and colours, more than a young girl” 98:4b – “sin was not sent to the earth, but the people have created it by themselves” 98:11a* – “O hard-hearted ones” 98:11a* – “eat blood” 98:11b* – “where will you eat and drink and satisfy yourselves …? 99:2a* – “violate the eternal law” 99:3 – “O righteous ones, be prepared to raise your prayers as a reminder, and bring them as a testimony before the angels, so that they bring the sin of sinners before the Most High as a reminder” 99:7b – “others will worship evil spirits and demons and every (kind of) error” 99:11* – “you will be slain in Sheol” 100:2a* – “the sinner will not be able to withhold his hand from his honoured brother” 100:4a* – “the angels will descend to the hidden places and gather into one place all those who have given aid to sin” 100:4b* “the Most High will rise on the day of (Grk.) – judgement in order to execute a great judgement among all” 100:6a – “men among the wise will see what is true, and the sons of the earth will understand the entire discourse of this book” 100:7a* – “the day of strong anguish”

19:2 1:8; (5:7) 8:4; 9:2 8:4–9:3 10:16, 20 6:4 5:5–7 8:1

passim 5:4 (Grk.) 7:5 7:3–5 5:4 8:4–9:3

19:1 22:13 7:5 6:6

1:7–9

5:8; 10:20–21

1:1; 10:12

208 100:9a* –


“sinners, because of the discourse of your mouth and the deeds of your hands” 100:9b*; “In the blaze of a flaming fire you will cf. 102:8a – burn.” 100:11* – “every cloud and mist and dew and rain he will make to witness against you, for they will all be withheld from you, so that they do not descend upon you” 101:1a – “Consider heaven, O children of heaven, and every work of the Most High.” 101:3a* – “you say great and hard things against his righteousness” 101:6a-b* – “Are not the entire sea and all its waters and all its movement the work of the Most High, and has he (not) sealed all its work and bound it completely with sand?” 102:2 – “all the luminaries will shake with great fear, and the earth and everything will shake and tremble and be anxious” 102:3a – “the Great Glory” 102:3b – “you, O sinners, are cursed forever” 102:4a, 13 –“their spirits which died in righteousness will come back to life, and their spirits will rejoice” 102:6b, “judgement was not executed against them 10 – during their life” 102:8a* – “in darkness and in a snare and in fiery flames your spirits will enter into the great judgement” 103:9a* – “the righteous and chosen ones” 103:9c* – “we have become … few” 103:11b* – “We laboured while working, but did not have authority over our work.” 103:11c* – “we became food for the sinners and the wicked ones” 103:14 – “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.”

1:9; 5:4 21:7 10:17–19

2:1; 5:4–6 5:4; 27:2 2:1–5:3

1:4–5a

14:20 5:5, 6 25:6–7

22:10 18:15; 21:3–6, 7–10; (10:6) 1:3 8:4 (Grk. Sync.) 7:3 7:4 8:4–9:3

209


104:1b –

104:2a* – 104:2b – 105:1a* –

“in heaven the angels bring to remembrance concerning you for good before the glory of the Great One” “evil and toil” “the gates of heaven will be opened to you” “they will summon and give testimony to children of the earth from their wisdom”

8:4–9:3

7:3–5, 8:4 9:2 5:8; 10:20–21

The list demonstrates the Epistle’s borrowing of both language and ideas from the Book of Watchers, especially from chapters 1–5, 6–11, 17–19, 22 and 25. These ideas include ways the sinners’ transgressions and ultimate punishment are described, the role of angels in conveying the laments of the righteous, and the post-mortem compartmentalisation of human souls. An intertextual reading of the Epistle and Book of Watchers, which takes broader convergences of motifs and language into account (regardless of whether influence can be established), suggests how the Epistle has reshaped Enochic tradition. Leaving aside the obvious difference between the two works – the absence of any journey (to the throne room, ch. 14; through the cosmos, ch.’s 17–36) in the Epistle – one may observe that this has happened in three ways in the Epistle: (1) the timing of post-mortem punishment, (2) the re-application of motifs associated with the fallen angels and giants to “the sinners”, and (3) narrative contrasts. First, the theme of post-mortem punishment in Book of Watchers occurs in chapter 22, a passage that influences the Epistle’s third Discourse in 102:4–104:8. Chapter 22 recounts what Enoch is shown during the course of his second journey through the cosmos. Having been shown a high mountain near the western limits of the cosmos, he sees therein four chambers and is informed that they are holding cells for “the spirits of the souls of the dead” until the final judgement. One of the rooms, which is bright (v. 3, Cod. Pan.), is inhabited by the righteous dead (v. 9) and from which lament is made against Cain and his offspring until their destruction (vv. 5–7). The other three chambers, which are dark, are inhabited by different classes of wrongdoers. In one of the rooms reside sinners who had not been punished during their lives; they are kept here “until the great day of judgement” when they will undergo scourgings and torment and be bound for eternity (vv. 10–11). The Epistle refers to this group in 102:6b, identifying it with “the sinners” who have oppressed the writer’s community. The inhabitants of the next chamber are a less notorious group: “the spirits of those who have a complaint to present and disclosures to make concerning their destruction, when they were killed in the days of the sinners” (22:12). It is not clear who these inhabitants are, and there is no

210


evidence that the Epistle attempted to find an equivalent. The last chamber is inhabited by “sinners” who were “allied with the lawless ones” (22:13), that is, the sinners in 22:10–11. This class of wrongdoers are not guilty to the same degree as those of the second room; hence they will neither be slaughtered nor rewarded on the day of judgement. In all this the Book of Watchers distinguishes between three phases: life in the body, a disembodied existence in Sheol after death in chambers set apart for different outcomes, and eschatological judgement when punishment and reward are meted out, respectively, to the wicked and righteous (22:4, 11, 13). In the third Discourse, the Epistle retains four classes of human souls in the post-mortem world, refuting words attributed to each of them in turn: the dead righteous (102:4–103:4), the dead sinners (103:5–8), the living righteous (103:9–104:6), and the living wicked (104:7–8). The Epistle adheres to other aspects of the Book of Watchers’ vision: it distinguishes between eschatological and intermediate state of the disembodied dead, and it singles out the problem of sinners who have not been punished during their lifetime. Several differences, however, come into focus. First, by putting observations about the state of the righteous into the mouths of the dead sinners, the Epistle allows for a degree of social awareness between the dead of Sheol. Second, the Epistle accentuates the problem of theodicy by evening out the lots of the righteous and the wicked: both are associated with “darkness” (102:7; contrast 22:3 Cod. Pan.) and both are in a state of “sadness” and “anguish” (102:5, 7, 11). Third, the Epistle introduces a woe-oracle into the Discourse (103:5–8) which denounces the wicked by claiming that they will undergo “evil and great tribulation” and be “in darkness and in nets and a flaming fire”. Here it is not clear that the punishment follows the final judgement; instead, the passage leaves open the possibility that it is in this state the sinners will begin to undergo punishment (103:8a). Such a reading would be consistent with the reference in 99:11 to the slaughter of the sinners in Sheol, and would result in a more nuanced construal of the intermediate post-mortem existence: whereas the initial state of the righteous and wicked is indistinguishable, before eschatological judgement the souls of the wicked will already begin to suffer punishment.378 Second, throughout the Epistle motifs linked with the fallen angels mythology are redirected to “the sinners” with whom the main body of the work is so occupied. In doing so, the writer was following a trend already at

378

Nickelsburg (personal communication) thinks it likely that the reference to the final judgement in the second part of 103:8a is a parallel, rather than subsequent, to the punishment.

Date and Social Setting

211

work in chapters 1–5 of the Book of Watchers and the Animal Apocalypse. The list above illustrates some examples of this: – – – – – – – – –

the pronouncement that there will be no peace (sub 94:6b); use of imprecations (95:4); deliberateness of wrongdoing (97:9); link with adornment (98:2a); the introduction of sin into the world (98:4b); consumption of blood (98:11a); insatiability (98:11b); punishment by fire (100:9b); consumption of the innocent as “food” (103:11c).

The exclusive focus on the manifestation of evil through human wrongdoing results in a more rational cosmology in which discourse about the demonic is downgraded, if not almost entirely removed.379 Third, in borrowing language from the Book of Watchers, the Epistle offers several narrative contrasts. In 100:6a, the text refers to the descent of angels who serve as agents of divine judgement, as opposed to the disastrous descent of the rebellious angels (cf. 6:6). The writer refers in 103:14 to his community’s unsuccessful attempt to find justice against their oppressors by appealing to authorities; while this is assuaged in the Epistle by the constant promise of eschatological retribution, the community’s lack of help contrasts with the divine response, mediated by angels, to those who had been murdered by the giants (8:4–9:3). Finally, “the sinners” are told that the natural elements which know their deeds will be withheld from them so that they will not be able to flourish (100:11). Much the opposite, in the form of bounteous fertility and plentitude, is promised on the earth when the earth is filled with righteousness (cf. 10:17–19).

C. Date and Social Setting As the question of date is closely related to the social setting of the Epistle, it is appropriate here to treat them briefly together. By the beginning of the 20th century, a consensus was emerging that distinguished between the dates

379

It is not clear that in 99:7 the writer attributes any real potency to demons, as the language about them is accommodated to what is stated about human-crafted idols: “no help will be found from them”.

212


of the Apocalypse of Weeks and Epistle of Enoch. Whereas the former was regarded as pre-Maccabean (i.e. before 167 BCE), the Epistle was being dated to the very end of the 2nd century or to the first third of the 1st century BCE.380 This view was based largely on the identification of “the righteous” in the Epistle with the socially and economically disadvantaged Pharisees, while the Sadducees were seen to be the affluent group behind “the sinners”. This would fit well with the conflicts reported between these parties during the reign of Alexander Jannaeus.381 There are good reasons, however, to reject this hypothesis. First, the language of the Epistle in general is too imprecise to pin down on these particular groups. Second, as VanderKam has argued, though the Sadducees were generally more affluent than the Pharisees and adhered to other instruction, the accusation of idolatry (cf. 99:7, 9, 14) does not fit them. On the other hand, the problem of idolatry amongst Jews is more prominent in the literature concerned with the time leading up to and during the Maccabeean revolt.382

380

381

382

So esp. Charles, The Book of Enoch, pp. li-liii and pp. 218, 221–27 (ch.’s 91–14 from the the first third of 1st cent. BCE) and “Book of Enoch”, p. 171; Martin, Le Livre d’Hénoch, pp. xciv-xcvii and 239 (ch. 91–105 between 95 and 78 BCE); Beer, “Das Buch Henoch”, pp. 230–31 (91:1–11; 94–105 to 104–78 BCE); Tcherikover, Hellenistic Civilisation and the Jews, pp. 258–62; Reicke, “Official and Pietistic Elements of Jewish Apocalypticism”, JBL 79 (1960), pp. 148–50; Dexinger, Zehnwochenapokalypse, p. 182 (and n. 1), where this distinction is implied on literary-critical grounds; Robert A. Coughenour, “The Woe-Oracles in Ethiopic Enoch”, JSJ 11 (1978), pp. 192–97 (the woe-oracles to 105–104 BCE); and Black, The Book of Enoch, p. 288. Milik (The Books of Enoch, pp. 255–56) largely followed this view, though proposed that Apoc. of Week. was composed around the same time (see below). Elias Bickerman is an important exception: placing the date of composition for the Epistle within the span of 300 to 100 BCE, he ventures more specifically that it was written “probably sometime before Antiochus’ persecution”; cf. The Jews in the Greek Age (Cambridge, Massachusetts and London: Harvard University Press, 1988), p. 275. Drawing attention to the charge of murder in 103:14–15 and the lack of support among the rulers, Charles, The Book of Enoch, pp. liii-liv, reasoned that the accusation “is not justified before 95 B.C. As for the later limit, the Herodian princes cannot be the rulers here mentioned; for the Sadducees were irrevocably opposed to these as aliens and usupers. The date, therefore, may be either 95–79 B.C. or 70–64 B.C., during which periods the Pharisees were oppressed by both rulers and Saducees.” Elsewhere, Charles argued for the dependence of the Epistle on Jubilees on the basis of similar words and phrases (The Book of Jubilees, pp. lxix-lxxi) which, however, do not establish the case of dependence; see esp. VanderKam, Enoch and the Growth of Apocalyptic Tradition, p. 144. VanderKam, Enoch and the Growth of Apocalyptic Tradition, p. 144. In addition to 1 Macc. 1:43 cited by VanderKam, see 1 Macc. 1:47; 13:47; and 2 Macc. 12:40.

Date and Social Setting

213

A more recent tendency amongst scholars has been to date the Epistle by linking its composition with that of the Apocalypse of Weeks which is embedded in it. Since none of the evidence (i.e. among the Dead Sea materials) indicates that the Apocalypse was transmitted apart from the Epistle, these documents should be co-ordinated. For Milik this meant that both works may be assigned “towards the end of the second century or at the beginning of the first century B.C.”.383 Milik’s view runs into difficulties as therein there is no allusion whatsoever to any events following the Maccabean revolt (see section D on the date of Apoc. of Weeks). Others, however, have construed the link between Epistle and Apocalypse as evidence of a date just before the Maccabean revolt.384 A modified view of the last-mentioned approach to the question has linked the frame of the Epistle to the composition of the Apocalypse of Weeks, while retaining the date ascribed by the earlier consensus to the body of the Epistle. This is the view advanced by Nickelsburg385 and adopted in this volume (see below). An adaptation of this position is proposed by Boccaccini, who has attempted to explain the main body of the Epistle (defined by him as 94:6–104:6) as “post-sectarian”, that is, as having been composed after a split between the Qumran community and an Enochic group whose religiosity was not oriented around the Mosaic Torah. The polemic in the Epistle is, therefore, to be understood as a work directed by an Enochic group against the Qumran community, “who claim that human beings are not responsible because ‘sin has been exported into the world’” (cf. 98:4).386 Boccaccini’s hypothesis is misguided, as it relies too heavily on the problem of the origin of evil as the essential point of departure. Moreover, a literary-critical distinction between the frame and body of the Epistle does not necessarily denote a composition during different time periods. Most problematic in the thesis is the difficulty created

383 384

385 386

Milik, The Books of Enoch, pp. 255–56. So H. H. Rowley, The Relevance of Apocalyptic (London: Lutterworth Press, 1963), p. 59 and n. 2 bibl.); Bickerman (see n. 380); VanderKam, Enoch and the Growth of Apocalyptic Tradition, pp. 142–49 (esp. p. 145, drawing attention to parallel motifs and shared language between the Epistle and Apoc.); “Studies in the Apocalypse of Weeks”, pp. 518–21; García Martínez, Qumran and Apocalyptic, pp. 79–86; Argall, 1 Enoch and Sirach, pp. 6–7; and Knibb, “The Apocalypse of Weeks and the Epistle of Enoch”, p. 213. See Nickelsburg, 1 Enoch 1, pp. 427–28. Boccaccini, Beyond the Essene Hypothesis, pp. 104–113; “Enoch, Qumran, and the Essenes”, esp. pp. 127–30; and “Qumran and the Enoch Group”, pp. 48 and 51–53. Cf. also Sacchi, in “Qumran and the Dating of the Parables of Enoch”, pp. 390–91.

214


when one imagines invectives of the Epistle as directed against the Qumran group: how does what can be known about the Qumran community cohere with the many caricatures that feature in the Epistle’s polemic against “the sinners”: their wealth, their elite status, their association with the authorities, their idolatry, and their oppression of the righteous?387 In the end, the date of the Epistle must take into account several factors: (a) the distinction between the frame and the body of the Epistle (see section B.3.a); (b) the relationship between the frame and body of the Epistle and the Apocalypse of Weeks (see introduction to Apoc. of Weeks, section E); (c) the evidence from the Dead Sea materials; (d) clues that might be inferred regarding the social setting of the main body of the Epistle; and (e) possible allusions to it in contemporary literature. As (a) and (b) are discussed elsewhere, below more may be said in relation to (c) and (d). With respect to (c), we not only note the palaeographical dating of two Aramaic manuscripts (see following paragraph), but also mention the debated Greek fragments from Qumran Cave 7. If any of the latter could be identified with confidence with parts of the main body of the Epistle, then we would have important evidence for the existence of it in Greek translation during the early 1st century BCE. However much this possibility cannot be entirely discounted, it has to be emphasized that the evidence is anything but probable; it remains way too meagre either to serve the analysis of the Epistle itself or to provide sufficient grounds for identification from which to advance an argument about the date.388 As we have seen (volume Introduction section B.1 and section A.3 above), the Introduction and Conclusion to the Epistle (the frame) are attested, respectively, in 4QEng and 4QEnc. Thus the termini ad quem to these sections can be placed to the palaeographic dates of these manuscripts, the middle and last third of the 1st century BCE. The terminus a quo for the composition of the Epistle as a whole is set by its use of the Book of Watchers (see section B.4), which in its full form may be dated to at least the late 3rd century BCE.389 The period during which the Epistle was authored

387

388

389

Cf. a further critique by Knibb, “The Apocalypse of Weeks and the Epistle of Enoch”, pp. 213–19 (though I am not convinced by the alternative solution that links the authorship of the Apocalypse and entirety of the Epistle; see section B.3.a above). In agreement with Nickelsburg, “The Greek Fragments of 1 Enoch from Qumran Cave 7: An Unproven Identification”, pp. 631–34: “The identification of these fragments as the remnants of the Epistle of Enoch is as unproven as previous attempts to assign them to the New Testament” (p. 634). The date is based on Milik’s suggestion about the date of the archetype behind 4QEna (1st half of 2nd cent. BCE); Milik, The Books of Enoch, p. 141.

Author and Community

215

can be set earlier than the manuscript evidence if we follow the reference in Jubilees to “a testimony” (sama‘t) that Enoch wrote “and deposited … upon the earth against all the children of men and their generations” (4:19; cf. also 4:18). The same Ethiopic term (sama‘t), as a substantive, occurs only in the Epistle at 96:5, 97:4, 99:3 (Grk. διαμαρτψρα), while the verbal form is preserved in the Exhortation at 91:3, the conclusion of the Epistle at 104:11 and 105:1, and in body of the work at 100:11. The allusion in Jubilees suggests that the author knew of the Epistle in its entirety (i.e. both the frame and the body).390 The date of Jubilees, then, whether to the early 160’s BCE or sometime during the mid-2nd century,391 would provide a latest range by which the entire Epistle was composed. Thus an allusion in Jubilees renders an early 1st century BCE date (as advanced by Charles and others) unlikely. The considerations here suggest that, despite their tradition- and sourcecritical distinction, both the frame and body of the Epistle are more consistent with conditions around the time just before of the Maccabean revolt. Given the lack of any allusion to the Maccabean revolt in the Epistle, the time period during which its sections were composed may have been years immediately preceding this conflict, that is, at a time roughly corresponding to the composition of the Apocalypse of Weeks. This impression is re-inforced by probable allusions to it as a whole in Jubilees.

D. Author and Community Closely related to the questions of date and social setting is that of the author. Here, as with all the other writings of the Enochic tradition, we possess no information whatsoever about an individual or individuals who lie behind the pseudepigraphical “Enoch”. Of more interest, therefore, is what

390

391

Contra Nickelsburg (1 Enoch 1, p. 427), who claims that Jubilees “indicates no knowledge of the body of the Epistle”. While “the children of men” and to future “generations” in Jub. 4:18–19 suggests a link to the conclusion (104:11; 105:1), Apoc. Wks. (93:1–2) or Exhortation at 91:1, only the body of the Epistle uses the substantive (in 96:5 followed by “against”, with the same preposition following verbs in 100:11 and 104:11). For a further position, which in addition proposes allusions to the Epistle in Jub. 7:29 and 10:17, see VanderKam, “Enoch Traditions in Jubilees and Other Second-Century Sources”, pp. 231–41. See the thorough discussion of date by VanderKam, Textual and Historical Studies in the Book of Jubilees, pp. 207–285 and Nickelsburg, Jewish Literature between the Bible and the Mishnah, pp. 73–74, who opts for the early 160’s BCE.

216


can be said about the implied author of the Epistle: How does he position himself within the document in relation to the Enochic tradition, to “the sinners”, and to “the righteous”? Here we briefly offer a few suggestions. In continuity with the Enochic traditions he inherited, the author of the body of the Epistle regarded himself as a visionary. Unlike his Enochic predecessors, he is not so much shown the cosmos (cf. 1 En. 17–36; 72–80; 82:4–20) or key events of world history (cf. 1 En. 85–90; 93:3–10 and 91:11–17), as he is given to see in “holy writings” the rewards that await the righteous who are now suffering (103:2; cf. 22:1–9).392 In this respect, it is significant that in contrast with other Enochic traditions (even Apoc. of Weeks. 93:1–2 to which it is attached), the revelation he transmits does not openly involve any angelic mediation; “angels” feature, rather, in statements about them (97:2; 99:3; 100:4–5, 10; 102:3; 104:1, 4; cf. 104:6). Finally, the writer probably understood himself as a prophet in the biblical tradition. Such a role is implied by the writer’s use of woe-oracles, oaths and disclosure formulae (see sections B.2.b.i,ii,iv above). His prophetic function is not limited to the conveyance of divine revelation that alternatingly exhorts and indicts. Analogous to the prophetic books of the Hebrew Bible, the writer assumes a role as advocate for “the righteous” or “pious”. In this respect, two points may be noted. First, while the text leaves no doubt that the author aligns his position with that of the righteous community whose position before God he repeatedly supports, there is no indication in the text that his own experience reflects exactly what he describes as having happened to his community (cf. 103:9–15). Second, the writer’s repeated denunciations of the sinners frequently combine with an emphasis that their deplorable deeds will be remembered and not be forgotten (cf. 96:4, 7; 97:2, 7; 99:3, 16; 103:4; 104:1). Though it is the memory of the victims’ suffering and oppression that will be presented at the eschatological judgement when justice will be made formally manifest, the writer’s invectives, in and of themselves, seem to provide such a record. It is possible that the author of the body of the Epistle regarded his own work as an essential indictment that not only gave his readers a “voice” in the midst of trying circumstances but would also carry weight when the sinners’ wickedness will be brought before God for judgement.

392

For this reason the discourse of the Epistle (esp. the main body) is essentially oriented around two times: the present (which is categorically and irresolvably miserable for the righteous) and the eschatological future (which will be one of blessing for the righteous and punishment for the wicked).

1 Enoch 92:1

217

COMMENTARY

92:1: The Superscription That which was written by Enoch the scribe (which is a complete sign of wisdom), praised by all men, and judge of all the earth: “To all my sons who will dwell upon the earth and to the last generations who will do uprightness and peace.” Textual Notes Ethiopic: “The scribe” (sahafi; Tana 9, EMML 2080, Berl, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – BM 485 reads mashaf sahafa ’enka henok (“book; indeed, Enoch wrote”); Bodl 4 reads sahafa (“he wrote”). // “Which is a complete” (za-kwellu; Tana 9, EMML 2080, Abb 35, Ryl za-, Eth. II mss.) – Berl, BM 485, BM 491, EMML 1768 and EMML 6281 have za-kwello; Munich 30 reads only kwellu (“a complete”). // “Sign of wisdom” (te’merta tebab; Tana 9, EMML 2080, Berl, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281) – BM 485 reads te’merta wa-te’merta tebab (“a sign and a sign of wisdom”); Ryl and Eth. II mss. read temherta tebab (“instruction of wisdom”). // “By all” (’em-kwellu) – Ull adds the conjunction, wa-’em-kwellu (“and by all”). // “Praised” (sebuh) – Tana 9 adds the conjunction, wa-sebuh (“and praised”). // “And judge of” (wa-makwannena) – Tana 9 and EMML 6281 have wa-makwannen; EMML 2080, BM 485, and BM 491 read without the conj. makwannena (“judge of”). // “All the earth” (kwellu medr) – Tana 9 reads with the conj. wa-kwellu medr (“and all the earth”). // “My sons” (weludeya) – Tana 9 reads welud (“sons”); BM 491 misspells as weluya. // “Who will dwell” (’ella yaxadderu) – omitted in Abb 55. // “Upon the earth” (diba medr) – BM 485 reads diba yabs (“upon dry land”). // “And to the … generations” (wa-la-tewled; EMML 2080, Berl, BM 485, Abb 55, Ryl, Eth. II mss.) – BM 491, Abb 351 (?) and EMML 1768 read the acc. form wa-la-tewleda; Tana 9 and EMML 6281 have wa-la-tewledat (“and to the generations”); BM 484 reads only wa-tewled (“and the … generations”). // “Last” (daxareyan; EMML 2080, BM 485, BM 491, Abb 35, Abb 55, EMML 1768 daxareyan, EMML 6281, Ryl) – Bodl 4, Curzon 56, BM Add. 24185, BM 484, BM 486, BM 490, BM 499 and Westenholz Ms. spell daxarayan; Ull, Bodl 5, Frankfurt Ms., Curzon 55, BM Add. 24990, Abb 99, Vatican, Munich 30 and Garrett Ms. have daxaraweyan. // “Who will do” (’ella yegabberu) – Bodl 5, Frankfurt Ms., Curzon 55, BM Add. 24990, Abb 99, Vatican 71, Munich 30 and Garrett Ms. read ’i-’ella yegabberu (“not those who will do”). // “Uprightness” (ret‘a) – EMML 6281 has

218


retu‘a (“uprightness of”). // “And peace” (wa-salama) – Tana 9 and EMML 1768 spell with nom. wa-salam; EMML 6281 reads salam (“peace”). Greek: The Verso of an isolated fragment from the Chester-Beatty Papyrus is inscribed as follows: ]α ενξL γρα[ ]. εργν και σ[

“]. Enoch (the) scri[be” or “ … wro[te” “]. of deeds and .[”

Since outside 92:1 there is no further reference to either “Enoch the scribe” or “Enoch wrote” within chapters 92–105 (indeed, in chapters 91–107), Milik has been able with confidence to identify the fragment with the text of 92:1.393 Aramaic: xl>v ]tml bhyv b [tk yd (4QEng 1 ii 22), “that which] he[ wro]te and gave to Me[thuselah”.394 // XirX ]ynb [r ]yxbv X>vnX ,yk [xv (4QEng 1 ii 23), “and] the[ w]isest one of humanity and one cho[sen from] the children of[ the earth”.395 // ybt ]y lvkl XyrxX Xyrdl […]…396[, “]to last generations, to all [who] d[well” (4QEng 1 ii 24).

393

394

395

396

Milik, The Books of Enoch, pp. 261–62; see also the text and brief discussion of the fragment in Bonner, The Last Chapters of Enoch in Greek, p. 11. If the beginning of 92:1 occurs at the start of l. 22 of the fragment, then there would be insufficient room to restore b ]tk yd btkm , “a book which] he[ wrote”. In this respect, Milik’s reconstruction (The Books of Enoch, pp. 260 and 262), which is adopted here, is plausible. Beyer reads and reconstructs as follows: hrb xl>v ]tml bhyv b [tkd X>rp rpc „vnx dy btk (“Schriftstück von der Hand Henochs, des Schreibers, der deuten kann, das er] schrieb und [seinem Sohn] Metusalah gab [” (Die aramäischen Texte vom Toten Meer, p. 246). Beyer’s reconstruction, perhaps under the influence of Eth. BM 485, seems based on the text of a “letter” or “document” (]g>rp ) by Enoch in the Book of Giants 4Q203 8.4: ] X>rp rpc „vnx dy b [t ]kk . Beyer, less plausibly, has XirX l ]vkb [r ]yxbv X>vnX ,vp [b yd Xu>vq li , “über die Wahrheit, die im] Munde der Menschen ist und erwählt ist auf der ganzen [Erde” (Die aramäischen Texte vom Toten Meer, p. 247). Milik, The Books of Enoch, pp. 260 and 263, reads and restores yh ]vnb /[ynb , “the sons of] h[is] sons” (4QEng 1 ii 23–24), arguing that the 3rd pers. suff. would be a continuation of the 3rd pers. reference to Methuselah on l. 22. However, a change of pers., as given in Eth. to 92:1c, would not be unusual; cf. Uhlig, Henochbuch, p. 709 n. 1d.

1 Enoch 92:1

219

Notes 1a. That which was written by Enoch the scribe (which is a complete sign of wisdom). Only Ethiopic BM 485 uses the designation “book” (mashaf) for the work. Thus neither the best textual evidence of the Ethiopic tradition nor the Aramaic give any indication that the opening words contained a description of the work as a “book” (i.e. btkm , mashaf) or “letter” (hrgX , mashaf).397 Regarding the title for the work as a whole, see the introduction section A.2 above. A notable difference in the Aramaic text, if correctly reconstructed, includes a possible reference to Methuselah. Thus even more than the Ethiopic, the Aramaic takes up the testamentary genre in a form that has Enoch communicating with or through his son to progeny of the following generations (see comment to 91:1a,c). It is possible, therefore, that at the end of the Epistle, the tradition behind the surprising reference to “I and my son” may have denoted Enoch and Methuselah (see the Note to 105:2a). The role of Enoch as “scribe” is widespread in the early Enoch tradition398: see the Book of Watchers (12:3 – sehafi, “scribe”, omitted in Cod. Pan.; 12:4 – sehafe sedq, “scribe of righteousness” = Cod. Pan. H γραμματε3« τ0« δικαιοσ-νη«;399 15:1 – sehafe sedq = Cod. Pan. Aν$ρπο« λη$ιν/« τ0« λη$εα« H γραμματε-«, “a true man, the scribe of truth”); Astronomical Book (72:1); Book of Giants (4Q203 8.4 and 4Q530 2 ii + 6–7 i + 8–12, l. 14 – X>rp rpc , “scribe of interpretation”400; cf. 4Q206a 2.2 – rp ]c , “sc[ribe of …”).401 The function is further presupposed in the Astronomical Book (72:1); Jubilees 4:17–19, 23; and numerous times in 2 Enoch (22:11–12; 33:5-rec. J; 33:8; 35:2; 36:1-rec. J; 43:1; 47:2; 50:1; 53:2–3; 54:1; 64:5-rec. J; 67:3-rec. J; 68:2-rec. J). At an early stage of recep397 398

399

400

401

So, correctly, Milik, The Books of Enoch, p. 262. For a brief summary of some of the evidence, see Michael A. Knibb, “The Book of Enoch in the Light of the Qumran Wisdom Literature”, in ed. F. García Martínez, Wisdom and Apocalypticism in the Dead Sea Scrolls and in the Biblical Tradition (BETL, 168; Leuven: University Press and Peeters, 2003), pp. 193–210 (here pp. 196–99). Aram. Xu>vq rpc is to be reconstructed behind the expression “scribe of righteousness”; cf. n. 145 above. For the expression see further Apoc. Paul 20. Milik restores this phrase as Enoch’s designation in 92:1 for 4QEng 1 ii 22, and considers “scribe of righteousness” as another possibility (The Books of Enoch, pp. 260–61). Generally, see the discussion by Annette Yoshiko Reed, “Heavenly Ascent, Angelic Descent, and the Transmission of Knowledge in 1 Enoch 6–16”, in eds. Ra‘anan S. Boustan and Annette Yoshiko Reed, Heavenly Realms and Earthly Realities in Late Antique Religions (Cambridge: Cambridge University Press, 2004), p 48.

220


tion-history of Enochic writings, Jubilees 4 summarises the scribal activity of Enoch, who was “the first who learned writing and knowledge and wisdom from among humanity who were born on the earth” (v. 17; cf. further 1QapGen xix 24–25402). Thus Enoch’s role as a “scribe” is bound up with his twinfold activities as writer (Jub. 4:18–19, 21, 23) and teacher. If we take early Enochic tradition into consideration, Enoch shares the scribal functions attributed to angelic beings (so esp. Anim. Apoc. at 89:76; 90:14, 17, 20, 22; for this associated function, see 2 En. 22:11–12). This understanding of Enoch is picked up in the later tradition of Targum Pseudo-Jonathan to Genesis 5:24, in which Enoch is identified with the great angelic intermediary, Metatron: “He [Enoch] ascended to heaven, and God called him by the name Metatron, the great scribe” (cf. b.Hag. 15a). This association with angels is appropriate, as it is from them that, at least according 4Q227 (4QPsJubc) 2.1–4, he is thought to have acquired this ability (ll. 1, 4 – “E]noch, after which we taught him … and he wrote everything”, rvhvndml r>X rxX „vn [x lvk tX bvtkyv …) and whose instructions he records (cf. 74:2; 82:1). Another view of Enoch as a scribe is underlined in the Book of Dreams at 83:2, in which the first of his visions in the Book of Dreams is ascribed to the period when he learned how to write (cf. 83:10). His special role as scribe par excellence distinguishes him from writing thought to be objectionable. According to the Epistle at 104:9–13, though books (the Enochic ones?) will be given to the righteous and wise (vv. 12–13), others have been composed by “sinners” and are reprehensible (vv. 10–11).403 Similitudes (69:8–10) is more categorically negative with regard to the acquisition of writing “with pen and ink”, which is attributed to the teaching of the fallen angel Penemu’e (sp. EMML 2080).404 In the Ethiopic, the title of the work is supplemented by its description as “a complete sign of wisdom”.405 Though the Aramaic does not preserve such a phrase, a link with wisdom is expressed in the description of Enoch

402

403

404

405

According to this somewhat fragmentary text, Abraham reads from “the [book] of the words of Enoch” before the princes of Egypt who, during their visit with him, were expecting instruction in “goodness, wisdom, and truth” (Xu>vqv Xtmkxv Xtbu ). See similarly Jub. 8:1–3: while Enoch’s writing activity is held in high esteem (cf. 4:17–19, 23), the learning and reading ability by Cainan, who sinned for having understood and copied a lapidary inscription containing the teaching of the fallen watchers, is considered objectionable. See esp. 69:10: “For humanity was not born for (a purpose) such as this, to make strong their faith with pen and ink.” Whether or not it is the object of the verb (see Textual Note, e.g., on the reading of BM 485).

1 Enoch 92:1

221

as “the w]isest one among humanity”. How is this wisdom, mentioned at the outset of the Epistle, to be interpreted? Is it a claim that the book conveys eschatological wisdom in all its completeness, or does it mean that the book as a whole is wisdom? Along the lines of the former possibility, one may appeal to the Apocalypse of Weeks (93:10), which for week seven anticipates that the righteous elect community will be given “sevenfold wisdom and instruction with respect to the whole of his creation” (cf. Aram. text). Moreover, according to a passage late in the Epistle (104:12–13; cf. 105:1), it is promised that the righteous and wise will receive “books for joy, for truth and for much wisdom” (v. 12). It is not clear, however, that such eschatological instruction is what the author claims to impart in 92:1. For one thing, the document remains “open”, that is, its message is, at least nominally, directed not only at the righteous but also at the wicked upon whom a number of woes are pronounced. At the same time, 104:12–13, though referring to books to be given to the righteous (who in turn are exhorted to show to the children of the earth), seems to have in mind the Enochic writings themselves, which shall be disclosed during the (fictive) future of the patriarch. Thus, it seems less that the book contains eschatological wisdom per se than that it claims to be a book of wisdom that openly addresses Israel. The association of Enoch’s testamentary instruction with “wisdom” is also made in 82:2–3, where those who understand “will not sleep, but make their ears listen, in order to learn this wisdom”; thus while the wisdom is communicated to all, it is only the wise who are capable of understanding the patriarch’s words. In sum, though we may infer that Enoch’s writing is here being regarded as “wisdom” (on the strength of 82:2–3; 104:12–13 and 105:1), it does not yet constitute the ultimate wisdom spoken of, for example, in 93:10. 1b. Praised by all men, and judge of all the earth. It is possible that the Ethiopic II recension secondarily includes the first phrase within the foregoing phrase (v. 1a), so that it is the “complete sign of wisdom” that is “praised by all men”.406 In focusing entirely on the pre-eminence of Enoch, the Aramaic seems to agree with recension Ethiopic I, though with different wording: Enoch is the quintessentially “w]ise” one of humanity and “one cho[sen from] the children of[ the earth”. The Aramaic and Ethiopic I readings are herewith discussed in turn. The pre-eminence of Enoch in wisdom assumes that the source of his knowledge is not human. This is reflected in the close affinity between Enoch and “God” or the angelic elohim in Genesis 5:24, an affinity that is

406

So Uhlig, Henochbuch, p. 709 n. 1b.

222


picked up in Book of Watchers (12:1–2), Book of Giants (see 4Q531 14.6 – “he did [n]ot dwell among humanity and did not learn from them”), Birth of Noah (106:19), Genesis Apocryphon (1QapGen ii 20–21 – Enoch “is beloved … and they [the angels] tell him everything”) – and Jubilees 4:21. See also the Note to 92:2c. Enoch’s position is unique; and in the Apocalypse of Weeks it is not until the end of the seventh week that the identity of the righteous chosen ones who shall also receive wisdom and instruction will be disclosed (93:10). It is unclear where sebuh (“praised”) comes from, that is, whether is derives from the Aramaic ryxb (“chosen” = Grk. #κλεκτ«, which would be usually rendered into Eth. as xeruy) or is a translation from a different Vorlage.407 The phrase essentially distinguishes Enoch from all other human beings (cf. Sir. 49:14 – οδε?« #κτσ$η #π! τ0« γ0« τοιοτο« οMο« Ενξ, “no one was created upon the earth such as one like Enoch”; 2 En. 64:5). The designation of Enoch as “judge” (makwannen) may derive from his scribal activity as one who records the deeds of humanity. The designation may anticipate later speculation about Enoch that accords him the role given to the angelic man-like figure in the Animal Apocalypse (90:14, 17, 22; cf. 89:61, 76). 1c. To all my sons who will dwell upon the earth and to the last generations who will do uprightness and peace. The Ethiopic leaves out any mention of Methuselah, but has Enoch directly address both his children (in the testamentary form) and even those who will live during generations remote in time to him. The latter, described along the lines of the opening to the Book of Watchers (1:2; cf. also 81:6; 82:1–2), refers to those whom the author has in mind as the recipients of the work; this double reference is repeated in 94:1–3. The “last generations” are qualified as those who are righteous (cf. 1:2; 94:2; in a similar context, CD A i 1: “listen, all those who know righteousness” par. 4QDc = 4Q268 1.9 and 4QDe = 4Q270 2 ii 19). What is disclosed to them, however, will not only concern them alone but also the wicked who find themselves rhetorically addressed throughout the Epistle. Indeed, according to the Damascus Document (CD A i 11–12), the Teacher of Righteousness has disclosed a divine revelation “to the last generations” (perhaps the Qumran community, tvrvdl ,ynvrxX ) which is concerned with “the last generation, the congregation of traitors” (,ydgvb tdi ]vrxX rvdb ); see similarly the Habakkuk Pesher (1QpHab ii 7; vii 2) and Micah Pesher

407

The question is raised and not resolved by Milik, The Books of Enoch, p. 263.

1 Enoch 92:2–5

223

(1QpMic 17–19.1–5, a citation of Mic. 6:14–15, interpreted in relation the wicked of “the [l]ast generation”). For the combination of “righteousness” and “peace”, see 94:4.

92:2–5: Opening Statement on Eschatological Reward and Punishment (2) Let not your spirit be saddened because of the times, for the Holy and Great One has appointed days for everything. (3) And the righteous one will be raised from his sleep; and he will arise and walk in the ways of righteousness, and all his ways and his journeyings (will be) in goodness and eternal mercy. (4) He will be merciful to the righteous one and to him he will give uprightness which is eternal; and to him he will given authority, and he will be in goodness and righteousness, and they will walk in eternal light. (5) And sin will be destroyed for ever in darkness, and it will no longer be seen, then, from that day into eternity. Textual Notes Ethiopic: (2) “Let not … be saddened” (’i-texezen; Berl, BM 491, EMML 1768, Ryl, most Eth. II mss.) – BM 485 has ’i-tehazan; BM 484 has wa-’i-tehazan (“and let not be saddened”); EMML 2080, Abb 35 and EMML 6281 have ’i-tehezan; Tana 9 wa-’i-tehezan (“and let not be saddened”). // “Your spirit” (manfaskemu) – EMML 1768 has nafsekemu. // “Because of the times” (ba-’azman) – BM 485 reads ba-’aman (“in truth” or “truly”); omitted in Bodl 4. // “Days” (mawa‘ela, acc.) – EMML 6281 reads nom. mawa‘el. // “The Holy … One” (qedus) – Tana 9 and EMML 1768 read qedusa; BM 499 and Westenholz Ms. have la-qedus. // “And Great” (wa-‘abiy; Tana 9, Berl, BM 485, Ull, Curzon 56, BM Add. 24990, Garrett Ms.) – EMML 1768 reads acc. ‘abiya; BM 491, Abb 35, EMML 6281, Ryl and most Eth. II mss. read nom. ‘abiy (“great”); EMML 2080 spells ‘abiy; omitted in Abb 55. // “For everything” (la-kwellu) – Berl reads with accusative la-kwello; Tana 9 and EMML 6281 have ba-kwellu (“in everything”); omitted in Abb 55. (3) “And the righteous one will be raised … righteousness” (wa-yitnasˇsˇa’ sadeq … sedq) – BM 485, perhaps under the influence of 91:10, reads wa-yitnasˇsˇa’ tebab wa-yaxallef sedq (“and wisdom will be raised, and righteousness will wander about”). // “Righteous one” (sadeq) – BM 491 and EMML 1768 have sedq (“righteousness”). // “From his sleep” (’em-newamu; Tana 9, EMML 2080, BM 491, EMML 6281) – Berl, Abb 35, Abb 55, EMML 1768, Ryl and Eth. II mss. reads ’em-newam (“from sleep”). // “And he will arise” (wa-yetnasˇsˇa’; Tana 9, EMML 2080, EMML 6281, Ryl1, BM 486) – BM 485, Berl,

224


Abb 35, EMML 1768, Ryl2 and most Eth. II mss. read without the conj. yetnasˇsˇa’ (“he will arise”). // “And walk in the ways of righteousness” – omitted in Abb 55. // In the ways of” (ba-fenawata; Tana 9, EMML 2080, Berl, Abb 35, EMML 1768) – BM 491 spells ba-fenwata; Ryl and most Eth. II mss. have ba-fenota; EMML 6281 has ba-fenawat; omitted in BM 485. // “And all his ways” (wa-kwellu fenotu; EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – Tana 9 reads with the acc. and without the suff. wa-kwello fenota (“and all the ways”). // “And his journeyings” (wa-mehwarihu) – BM 485 reads sing. wa-mehwaru (“and his journeying”); EMML 1768 spells wa-mehwirihu. // “In goodness” (za-ba-xirut) – BM 485 and Ull have ba-xirut; BM 491 and EMML 6281 have za-ba-xirutu (“in his goodness”). // “And in eternal mercy” (wa-ba-sˇahel za-la-‘alam; Tana 9, EMML 2080, BM 485, Ryl, Eth. II mss.) – Abb 352? reads with the accus. form wa-sˇahela za-la-‘alam (“and mercy”); Berl, BM 491, Abb 55, EMML 1768 and EMML 6281 read wa-sˇahel za-la-‘alam. // “Mercy … uprightness which is eternal” (in v. 4) – omitted in EMML 6281 through homoioteleuton (za-la-‘alam “eternal” … za-la-‘alam “eternal”). (4) “He will be merciful” (yesˇahhalo; EMML 2080, BM 485, BM 491, Ull) – Berl, Abb 35, Abb 55, Ryl and Eth. II mss. spell yesˇahhalo; Tana 9 reads with the conj. wa-yesˇahhalo (“and he will be merciful”); EMML 1768 spells yesˇehhalo. // “To the righteous one” (la-sadeq; Tana 9, Abb 35, Abb 55, EMML 1768, Ryl, Eth. II mss.) – EMML 2080, Berl and BM 485 read la- sedq (“to righteousness”); BM 491 reads la-‘alam la-sadeq (“forever to the righteous one”). // “And … to him” (wa-lotu) – omitted in EMML 2080; BM 485 reads wa-botu (“and in him”); omitted in Frankfurt Ms. // “He will give” (first occurrence, yehub) – EMML 2080 has wa-yehub (“and he will give”). // “Uprightness” (ret‘a) – Tana 9 has retu‘a (adj., “what is upright”). // “Which is eternal” (za-la-‘alam) – EMML 2080 has la-‘alam (“for ever”). // “And … he will give” (second occurrence, wayehub) – Tana 9 spells defectively wa-yehu; EMML 6281 reads wa-yebelomu wa-yehubomu sˇeltana (“and he will speak to them and give them authority”; cf. Dan. 7:27). // “And he will be” (wa-yekawwen) – Tana 9 and Abb 35 spell wa-yekwennen; Berl reads wa-yekawwen ba-ret‘ wa- (“he will be in uprightness and”). // “And they will walk” (wa-yahawweru, plur.; EMML 2080, Berl, BM 485, Abb 55, EMML 1768, BM 499, Westenholz Ms.) – Tana 9 has wa-yawweru (with conj. but with defective spelling without “ha”, “and they will go”); BM 491, Abb 35, EMML 6281, Ryl and most Eth. II mss. read sing. wa-yahawwer (“and he will walk”). // “In … light” (ba-berhan; EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281, Ull) – Tana 9 spells defectively (ba-berna); Ryl and most Eth. II mss. read without conj. berhan (“light”). (5) “In darkness”

1 Enoch 92:2–5

225

(ba-selmat) – Tana 9, Abb 55 and BM 486 read wa-selmat (“and darkness”). // “For ever” (’eska la-‘alam) – omitted in Abb 55. // “And it will no longer be seen” (wa-’i-tetra’’ay, fem.; Tana 9, EMML 2080, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl, most Eth. II mss.) – Berl reads masc. wa-’i-yetra’’ay; Abb 55 reads wa-’i-yetra’’ayu (“and they will no longer be seen”); BM 484 has wa-’i-tetra’’ayu. // “Then” (’enka) – Tana 9 mistakenly reads ’eska (“until”) in anticipation of the next phrase. // “From that day” (’em-ye’eti ‘elat) – EMML 1768 reads ’em-ye’eti sa‘at wa-‘elat (“from that hour and day”). // “Into” (’eska) – Tana 9 and EMML 6281 read with the conj. wa-’eska (“and into”); EMML 1768 reads ’enka (“then”). Aramaic: (2) ?v ]rX Xt>hbb ]v [ht lX ,408 “Do not b]e in shame, fo[r” (4QEng 1 ii 25). Only the term Xt>hb < Xtthb (“distress, grief, shame”) seems certain.409 // ]bh .[, “has given(?)” (4QEng ii 26). (3)–(5) Text corresponding to these verses would have taken up at least the first 17 lines of 4QEng 1 iii;410 thus the text would have been longer than what is preserved in the Ethiopic. (5) Xkv.[, “dar]kness(?) (likely from Xkv>x ) (4QEng 1 iii 16). //] ]d /<mvy ] [m , “fr]om this day” (4QEng 1 iii 17). General Comment The literary relationship between verses 2–5 and the foregoing Exhortation and subsequent Apocalypse of Weeks, which are originally separate compositions, is unclear. Ascertaining the nature of this connection – that is, which writing shows a dependence on the other(s) – is complicated by the fact that in 4QEng the Exhortation comes first, while the originally separate Epistle and Apocalypse of Weeks have already been integrated (i.e. the Apocalypse interpolated into the Epistle after 92:5). It is necessary, in principle, to distinguish between the time of composition, the possibility of literary influence of the earlier on the later writing, and the derivation of wording based on the position of a passage within the manuscript. Thus, whereas the Exhortation may have been composed after the Epistle, the

408

409 410

The text follows the reconstructions of Milik (The Books of Enoch, pp. 260, 263), except for the last word, which he restores as ]v ]tX (“you” plur.) resulting in his translation, “Be ye [not] in distress, ye [and your spirits …”. However, the shape of the partly visible last letter (the upper left) is more consistent with resh than with a taw in the ms.; therefore, we follow the restoration of Beyer (Die aramäischen Texte vom Toten Meer, p. 247). See the discussion by Milik, The Books of Enoch, p. 263. So correctly Milik, The Books of Enoch, p. 264.

226


wording of the Epistle in the form that we have it – particularly 92:2–5 – may nonetheless derive from that of the Exhortation (esp. 91:4, 10, and 18–19). Or, given the literary link between the pieces at such an early stage of the tradition, the texts may with time have been mutually influential to the extent that it is no longer possible to determine which wording in this or that instance came first. Similarly, the resonances between this section and the Apocalypse of Weeks are strong, especially in verses 3–5 where it is possible that the text bears the ideological influence of the document which follows immediately in the manuscript of 4QEng. Notes 2a. Let not your spirit be saddened because of the times. This is the only exhortation per se until 94:1. The negative formulation in these opening words is intended to function as comfort. As such, they assume that the audience, who are a community of the righteous (cf. 92:1c), perceive themselves to be in difficult circumstances. According to the Ethiopic of 102:4 and 5a, the expression “let not be saddened” (’i-texazan) is treated as synonymous to “do not be afraid” (’i-teferhu). The similarity to 102:4 is underscored by the parallel exhortation that the “souls of the righteous” not fear. (Further exhortations not to fear occur in 95:3; 96:3; esp. 103:4) However, the souls addressed in 102:4 belong to the righteous who have already died, while here the words are concerned with the author’s (living) community. In the Gospel of John similar words of comfort, in a testamentary setting, are attributed to Jesus who addresses his disciples: “do not let your heart be troubled” (14:1 – μ ταρρασσωσ$ ydq . The Heb. equivalent does not occur in either the Hebrew Bible or Dead Sea documents. See Nickelsburg, 1 Enoch 1, p. 144. So VanderKam, “The Theophany of 1 Enoch 1:3b–7, 9”, VT 23 (1973), p. 134.

228


tive of the Ethiopic text to the Exhortation at 91:10. Though the Exhortation as a whole may have been composed after the Epistle, its location before the Epistle in 4QEng allows the present text to function as an allusion, though it remains unclear which of the two passages was composed first. The image of rising “from sleep” may be interpreted in two ways. First, it may be a metaphor for physical resurrection from the dead. See 100:5 where the “sleep” of the righteous describes a time after their death during which evil will be destroyed and the righteous have nothing to fear (see Note). While death can be understood as “sleep”, the idea of “rising” from it refers to some kind of resuscitation. The metaphor occurs in Job 14:12, though here such rising is not contemplated. However, the expectation is reflected in Isaiah 26:19 and, especially, Daniel 12:2 where it also applies not only to some righteous but also to some who are wicked: “And many of those who sleep in the dust of the earth shall awake (vjyqy ), some to life eternal and some to shame and everlasting contempt” (NRSV). In an eschatological context, the metaphor can be more narrowly applied to the righteous who will “awaken” to participate in judgement over the wicked (so 1QHa xiv 29, “all his sons of truth” and 4Q418 69 ii 7, “those who seek the truth”). Similarly, it is the righteous one (coll. sing.) who shall awaken, though the immediate emphasis is more on what they will do than on how they relate to the wicked (cf. 92:5). The theme of a spiritual resurrection is taken up in 103:4 and 104:1–2 and may be anticipated in this text. Second, however, Nickelsburg argues that the language of rising from sleep may have its counterpart in the blindness that plays a prominent role in the Animal Apocalypse (89:51, 54–56, 66–67, 74)415 and that characterises week six of the Apocalypse of Weeks (93:8).416 Recognition of this context raises the possibility that, instead of resurrection, the text thinks of the emergence of the righteous community from a general period of spiritual lethargy, analogous to the image of having “the eyes opened” referred to in 89:74 and 90:6–7 (see a similar exhortation, formulated with resurrection terminology, in Eph. 5:14; cf. further Ps.-Philo 19:13). If this is the case, the author has Enoch predict the emergence of the faithful community that is being addressed in the text. A specific allusion to resurrection, nonetheless, cannot be excluded. The connection between walking “in eternal light” in 92:4 and the references

415

416

Nickelsburg, 1 Enoch 1, pp. 432–33. There may, then, be a word play between the condition of blindness (rvi , ‘iwwer) and the verb “awaken” (rvi ). Cf. also the juxtaposition of “blindness” (rvi ) with rising up (]vmvqy ) in 4QPsDanc 2.3–4, though the text is very fragmentary.

1 Enoch 92:2–5

229

to the righteous shining in 104:2 (cf. Dan. 12:3) indicates that the text may have the ultimate (rather than the current) state of the righteous community in view. Moreover, it could be argued that each mention of rising in the present lemma is distinguishable in emphasis: whereas the first denotes resurrection, the second refers to the activity of the righteous when this event occurs. In this case, the second reference is concerned with the eschatological, rather than with the present, righteous community. For a similarly ambiguous use of “wake” and “sleep”, see 1 Thessalonians 5:6 and 10. The phrase “way(s) of righteousness” (fenawata sedq) or the equivalent occurs also in the Exhortation (91:4, 18–19) and Apocalypse of Weeks (91:14, ninth week). See the benediction pronounced on the righteous in 82:4 who “walk on the way of righteousness and do not sin as do the sinners” who err in their computation of the calendar. In addition, it occurs in a blessing on the wise (99:10b) and at the conclusion of the Epistle (105:2). See also Eschatological Admonition at 108:13b. 3b. And all his ways and his journeyings (will be) in goodness and mercy. The vocabulary complements that of the previous clause in verse 3a: “who way” and “journeyings” parallel “ways”, while “goodness and mercy” (xirut wa-sˇahel) extend the mention of “righteousness” (sedq). The terminology of verse 3a and 3b is reminiscent of 91:4b and anticipates a similar pairing of “righteousness and goodness” in the next verse (92:4b). The terms again suggest that the author is concerned with the ultimate state of affairs for the righteous; in week ten of the Apocalypse of Weeks (91:17), the “many weeks without number” will be “in goodness and righteousness” (ba-xirut wa-sedq). In comparison with verse 3a, the phrase “his whole way” introduces the idea of singularity and undividedness of purpose. This is, again, reminiscent of 91:4a in which Enoch’s progeny are exhorted not to associate with righteousness “with a double heart” (see the Note to 91:4a). The ultimate activities of the righteous thus correspond to what the audience is exhorted to do in 91:4. 4a. He will be merciful to the righteous one and to him will be given uprightness which is eternal. The verb “to be merciful” (sˇahala) picks up on the foregoing description of the activity of the righteous as “in journeying … in mercy (sˇahel)”. As an eschatological motif, the showing of mercy to the righteous is rare in biblical tradition (cf. Ps. 112:4). Moreover, the mention of God’s mercy is often concerned with sinners (e.g. 2 Chr. 30:9; Neh. 9:17, 31; Jer. 3:12; Joel 2:13; Jon. 4:2; cf. Wis. 11:23; Sir. 2:11; Pr. Man. 7; 4 Ez. 8:31–32, 36). For a similar formulation within a hymn of praise about Jerusalem, see Tobit 13:9 (Codd. Vat. and Alex.): after Jerusalem has been punished for her children’s deeds, the author expects that God “will again have mercy on the sons of the righteous” (πλιν #λεσει το3« dq ylm im>y lky y [d (4QEng 1 v 16), “w]ho can hear the words of the Holy One[…?”. // yd ] >vnX lvk Xvh vnm vX (4QEng 1 v 17 – while a plausible reconstruction, the relative pronoun is read into indistinguishable traces of line 1 on a small fragment e that Milik has been placed here), “or who is any man [who …?”. (12) …].[…]nX yd Xyvz (4QEng 1 v 18)424, “]countenance of [his] fa[ce”. The reconstruction by Beyer425 y ]h [vp ]nX (“his face”) is preferable to that of Milik, who derives Xvyz from Mishnaic Hebrew and translates “angles”; however, as an Aramaic word, the term takes the fem. form (X )tyvz in DSS texts: 4Q554 2 i 16–17, 22; 4Q554a 1 ii 3; 4Q565 4; 5Q15 1 ii 7 while, on the other hand, the masc. form is more consistent with Aramaic “countenance, glory” (cf. Dan. 2:31; 4:33; 5:6, 9, 10; 7:28; 4QEnGiantsc 5.2; 11QTgJob xxxv 3 to Job 40:10). // hyn ]tml btml (4QEng 1 v 19), “to return to te[ll”. This has no direct correspondence to anything in the Ethiopic, though the text makes sense as a sequel to the expression “ascends”. Since the verses do not focus on movement involved in a heavenly journey, Milik’s reconstruction, followed here, is preferable to that of Beyer, “zurrückkehren zu [seinem] Wohnsitz (restoring hbt ]vml )”. (13) >vn [X ynb ]m ] Xvh vnm vX ] lky yd (4QEng 1 v 20), “or who is there [from the sons of m]en who is able [to …”. The lacunae between the visible text requires several letters more (i.e. ynb ) than the formula found on line 23. // vnm ] vX hlvk XirX yd hytpv hkrvX (4QEng 1 v 21), “the length and width of the whole earth, or [who …”. htrjv (4QEng 1 v 22), 423

424

425

As suggested recently by Eibert J. C. Tigchelaar, “Evaluating the Discussions concerning the Original Order of Chapters 91–93”, pp. 220–23. Milik (The Books of Enoch, pp. 269–71) reads the letters ]xnty ] [, “]n rests[” on l. 2 of frg. e; this placement, however, cannot be substantiated. Beyer, Die aramäischen Texte vom Toten Meer, p. 249.

236


“and its form”? The Aramaic text for this verse corresponds to the Ethiopic, though both the length of reconstructable space for the lacunae of line 20 and the final word of the verse reflect slight differences (e.g. “its form”, in contrast to Eth. “its extent”). (14) l ]ky yd >vnX lvk Xvh vnmv (4QEng 1 v 22), “and is there any man who ca[n”. // ] ]ykmc ]vnX hkyhv ]vhmvr Xvh (4QEng 1 v 23), “what] is their height and how they ar[e] supported[”. The text is close to the Ethiopic; however, the missing text in line 23 is too short for the manuscript to have originally contained both the references to the number of the stars and to the lights. General Comment 93:11–14 contains a series of rhetorical questions that focus on the inscrutible greatness of God426 and that refer to secret aspects of the created order. In this respect, it contrasts with 100:10–102:3 and Book of Watchers chapters 2–5 according to which reflection on nature leads to inferences about ethics and divine judgement (see the Note to 101:1). The style, vocabulary, and content of this section do not fit easily with or correlate to most of 1 Enoch where Enoch throughout stands as the one to whom such divine revelation about the cosmos has been revealed. However, in two passages from the earliest Enoch tradition, the uniqueness of God vis-à-vis all humanity is emphasized in a similar manner. Both passages, which are prayer texts, occur in the Book of Watchers (9:5) and the first of the two visions in the Book of Dreams (84:3). These prayers, attributed to the archangels (9:4–11) and Enoch (84:2–6) respectively, proclaim the rule and omniscience of God alone who sees everything and from whom nothing is hidden. As Michael Stone has shown,427 the listing of undisclosed places and things in the cosmos, often in combination with rhetorical questions, reflects a long line of sapiential tradition found not only in biblical wisdom texts (Job 38–39, cf. also 11QTgJob xxx-xxxii; Prov. 30:1–4; Qoh. 11:5; Wis. 9:13–18; Sir. 1:2–3, 9, 16; 18:4–5; cf. Isa. 40:12–14) but also in the later Jewish apocalypses (e.g. 4 Ez. 3:31; 4:5–9; 5:36–39; 2 Bar. 54:1–13;

426

427

For a similar idea, though not necessarily expressed in related to the natural order per se, see 1QHa xv 32–33: “What is the man of vacuity and the master of vanity that he should understand your marvellous mighty works?” “Lists of Revealed Things in the Apocalyptic Literature”, in eds. F. M. Cross, W. E. Lemke and P. D. Hanson, Magnalia Dei: The Mighty Acts of God (Garden City, New York: Doubleday, 1976), pp. 415–52; further, Stone, Fourth Ezra. A Commentary on the Book of Fourth Ezra (Hermeneia; Minneapolis: Fortress Press, 1990), pp. 24–28.

1 Enoch 93:11–14

237

75:1–5). The section 93:11–14 participates in this reflection on the profound and hidden character of the created order. The declaration in 93:11–14 of the unknowability of God’s thoughts and of the vast, created cosmos – which is shared with the texts in chapters 10 and 84 mentioned above – runs counter to the emphasis on the disclosure of special knowledge which is made throughout the early Enochic tradition.428 To begin with, the divine response to the prayers just referred to (9:4–11 and 84:2–6) is manifested through salvific activity in which Noah is rescued from the deluge (10:1–3; 84:5), on the one hand, and the wicked are brought to divine justice (10:4–15; 84:6), on the other. More than this, the figure of Enoch functions in the early Enochic tradition as the quintessential recipient of divine revelation (e.g. the throne vision of 14:8–23; 19:3429). He receives, for instance, knowledge about the extent of heaven and earth, and of the heavenly luminaries in the Astronomical Book (72:1–80:8; 82:7–20). Enoch, moreover, is given in the Book of Watchers to hear God’s voice in 14:24–16:3 (cf. 15:1 and 93:11) and is taken on journeys during which he is shown the main features and extent of the earth (17:1–19:3; 21:1–32:6; and 33:1–36:4). Finally, Enoch’s special understanding of God’s works in creation is emphasized in the later Similitudes (41:3–7; 43:1–2; 60:11–22), as well as in 2 Enoch (23:1; 24:3; 25:1–30:18; 36:3 [Rec. A]; 40:2–13). In short, the rhetorical questions, placed within the Enochic tradition, make Enoch stand out sharply as the unique revealer of wisdom. This, by implication, diminishes the significance of Moses,430 much in the way that early Christian tradition would do by focussing on Jesus as the only true source of divine revelation. In view of 93:11–14, is the patriarch therefore the only exception within the early Enochic tradition?431 The apparent contradiction between 93:11–14 and much of 1 Enoch is put into perspective once one recognises that the disclosures about creation

428

429

430

431

For reasons given below, however, this does not necessarily mean that “The whole periscope can … be explained as a poem on natural theology which could have come from a source quite independent of Enoch”; so Black, The Book of Enoch, p. 286). The Grk. text of Cod. Pan. reads: “And I alone (μνο«), Enoch, saw the visions, the ends of all things, and not any among humanity saw as I saw.” In 19:3 both the Eth. and Grk. (Cod. Pan.) stress Enoch as the sole recipient among humanity of his visions. This may also be implied in 4Q531 14.6 which refers to the non-human origin of Enoch’s learning. See Exod. 33:18–23. Similarly Philo, who maintained that God revealed himself to Moses (Leg. 3.102), denied that Moses ever actually saw God (Spec. 1.40–50; Post. 169; Fug. 165; and Mut. 8–10). The problem is recognised by VanderKam, Enoch: A Man for All Generations, p. 91.

238


are passed on in Enoch’s name to audiences of the constituent writings. Thus human knowledge about cosmological secrets is now possible for the righteous who receive it as an eschatological gift. Through “Enoch” the Israel who was given to hear the divine voice in Deuteronomy 5:26 is now defined more narrowly. Significant in this respect is the immediate literary context in which this section is linked to the Apocalypse of Weeks. In the Ethiopic tradition, the text corresponding to 93:11–14 is located immediately after the description of the pivotal seventh week in the Apocalypse of Weeks (93:10), that is, it is inserted at precisely the point at which the Apocalypse refers to the chosen ones to whom sevenfold instruction about “the whole of his creation” will be given. This implies that the eschatological community of God’s elect will be granted knowledge which humans, according to 93:11–14, are otherwise incapable of having. In its more original literary setting of 4QEng, 93:11–14 follows the conclusion of the Apocalypse, that is, not the seventh week at 93:10, but 91:17. How the connection was made in the Aramaic between the end of the Apocalypse and the rhetorical questions is, however, is not clear, since whatever text it was that linked these sections is no longer extant (i.e. Milik’s 4QEng 1 v 2–15). Even if it be granted that 4QEng 1 v originally contained a lengthier (and now missing) text between 91:17 and 93:11, we still do not know: (a) whether the Apocalypse had a longer ending than we presently possess, (b) at what point the kind of material found in 93:11–14 was already introduced (as in 4QEng 1 v 15), and (c) whether the text originally contained (now lost) material that bridged the sections together. If in terms of content the language of 93:11–14 in 4QEng 1 v was seamlessly juxtaposed to the end of the Apocalypse, then its thematic contrast stands out. To the extent that this may have been the case, we may suppose that the Ethiopic preserves an attempt to integrate 93:11–14 more meaningfully into the literary setting. Notes 11a. For who is the one among all humanity who can hear the voice of the Holy One and not be troubled. If the Enoch tradition lies in the background, then the question implies that Enoch, the fictive author, is precisely one who has heard the voice of God (15:1 bis; cf. also 14:24) and who is told not to fear (15:1).432 The question is, therefore, rhetorical, as Enoch

432

Argall, 1 Enoch and Sirach, p. 126 rightly draws attention to the contrast between the question of 93:11a and Enoch’s ascent to the throne and divine commission in 14:8–16:4. On Enoch hearing God’s voice, see also 2 En. 39:7.

1 Enoch 93:11–14

239

himself provides the exception. Nickelsburg notes a similarity between this question and the one addressed to Moses in Deuteronomy 4:33: “Has any people ever heard the voice of God speaking from inside a fire as you have heard and still live?” Nickelsburg infers that the author of the text draws an analogy between Enoch’s throneroom vision of God (14:8–25) and Moses’ reception of the Torah at Mt. Sinai.433 This analogy is strengthened by the fact that in both texts the divine commissioning of Enoch and Moses, respectively, takes place out of fire (14:22; cf. also Deut. 4:36). Given the testamentary revelation shared by Deuteronomy (ch.’s 32–33) and the Epistle, he goes on to argue that Enoch is placed alongside Moses as being “of at least equal importance for one’s life and salvation”.434 If indeed 93:11–14 implies Enoch’s unique status as recipient and revealer of knowledge and wisdom and alludes to Moses tradition, it is hard not to conclude that the Sinai event and Moses is being deliberately played down in importance. If so, however, this point should not be pressed too far in characterising the Epistle as a whole. 11b. And who is the one who can think his thoughts. Significantly, if read in relation to the Enochic tradition, this statement implies that Enoch’s wisdom, which extends beyond conventional human thinking, communicates God’s thoughts to his readers. See, for instance, 1 Enoch 82:2, according to which Enoch is said to give the kind of wisdom that is “above their thoughts” (diba hellinahomu).435 Concerning the essential distinction between divine and human thinking, see Isaiah 55:8–9. In Romans 11:33–36 Paul refers to the unfathomable knowledge and ways of God to underscore how appropriate it is to give God praise. As such, it influences early Christian writings which draw on such an idea to emphasize that, analogous to what is thought of Enoch here, Jesus is sole exception (1 Cor. 2:16; Col. 2:3). 11c. And who is the one who can see all the works of heaven? This question, which is slightly reformulated at the beginning verse 12, is elaborated by a series of questions regarding the created order in verses 12 and 13. It denies, under normal circumstances, the possibility that someone can “see” secrets of the created order except through special revelation. On Enoch as the “only one” who has seen what humans have not been shown, see the Book of Watchers at 19:3 (cited in n. 429 above; cf. also 2 En. 39:3–6). Again, the closest analogy in earlier Jewish tradition is Moses (Jubilees 1;

433 434 435

Nickelsburg, 1 Enoch 1, p. 452. Nickelsburg, 1 Enoch 1, p. 452. Cf. Argall, 1 Enoch and Sirach, p. 126, who notes the similar vocabulary here (“to think his thoughts”, yahalli hellinahu).

240


4Q377 1 ii; Ezek. Trag. 68–82436; Philo, Mut. 7; Leg. 3.103; Her. 1.262437). The motif is similarly applied in the Gospel of John to Jesus who alone has seen God (Jn. 1:18-in contrast to Moses; 6:46).438 By comparison, Ben Sira can only admit that he has seen a few of God’s works (Sir. 43:32). On the notion of observing “the work of heaven” in a different context of the Epistle, see “the work of the Most High” in 101:1. 12a. And how is there someone someone who can see heaven, and where is the one who would understand the things of heaven. If correctly reconstructed, the Aramaic text, “]countenance of [his] fa[ce”, may have referred to a vision of God, the danger of which would then be described in the fragmentary Aramaic of the next line: “to return to te[ll”. Again, Enoch would be the exception implied by the rhetorical question. Thus the Aramaic, which is without precise equivalent in the Ethiopic tradition, contrasts with Exodus 33:20, according to which Moses is barred from seeing God: “you cannot see my face, for no one shall see me and live”. The implicit reference to Enoch’s visionary experience is even a development beyond the Book of Watchers in which the seer, in analogy with the biblical Moses, is given a vision of the heavenly throne, but not of God himself (14:8–23, esp. v. 18). However, in Similitudes, God is seen directly as “the Head of Days” (46:1; 71:10).439 Whereas the first part of this question reformulates verse 11c by retaining the verb “to see” (re’ya), the second restates the point by using the verb

436

437

438

439

Cited by Eusebius in Praep. Evang. 9.29.5. See Pieter W. van der Horst, “Moses’ Throne Vision in Ezekiel the Dramatist”, JJS 34 (1983), pp. 21–29. On Moses’ unique status as God’s honoured viceregent in Philo, as well as in rabbinic and Samaritan sources, see Wayne Meeks, “Moses as God and King”, in ed. Jacob Neusner, Religions in Antiquity. Essays in Memory of E. R. Goodenough (SHR, 14; Leiden: Brill, 1968), pp. 354–71. And, at a further stage of development, the author of 1 Tim. claims that Christ exists in such “unapproachable light” that “no one has ever seen or is able to see” him (6:16). In a development along different lines, the writer of 1 Jn. 3:6 declares that it is not “sinners” who cannot see or know Christ. “Seeing God” is attributed by Philo to Jacob by means of an etymology derived from his acquired name Israel (Ισραλ: “one who sees God”, H Hρ&ν τ/ν $εν; cf. Mut. 81–82; Praem. 44; Somn. 2.173; Fug. 208; Qu. Gen. 3.49; and 4.233). The association of “Israel” with Jacob not only symbolises the privileged position of Jews, but is also developed as a philosophical concept denoting those who are capable of seeing God; see C. T. R. Hayward, “Philo, the Septuagint of Genesis 32:24–32 and the Name ‘Israel’”, JJS 51 (2000), p. 209 and Interpretations of the Name Israel in Ancient Judaism & some Early Christian Writings (Oxford: Oxford University Press, 2005), pp. 156–93.

1 Enoch 93:11–14

241

“to understand” (’a’mara).440 For a similar pessimism on human ability to understand, specifically in relation to metereological phenomena, see Job 26:14. As in verse 11b, the text implies a distinction between earthly knowledge and heavenly knowledge, a distinction that is underlined by the author of 4 Ezra (4:21), who insists that only God, who is “above the heavens” can understand what is “above the height of the heavens” (cf. again Isa. 55:8–9). Visions of metereological phenomena and of the cosmos are frequently attributed to Enoch in 1 Enoch; see especially 17:1–19:3; 21:1–36:4; 41:3–44:1; 52:1–9; 59:1–3; 60:1–25; 69:16–26; 72:1–80:1; 82:7–20. Soon after the turn of the Common Era, such visions would be attached to the figure of Moses (Ps. Philo 19:10; 2 Bar. 59:3–11), raising the question of whether this tradition knew and was responding to the Enoch visions. 12b. And see a soul or spirit and be able to do (it), or ascend and see all their ends and comprehend them or act like them? The questions imply a unique privilege ascribed to Enoch who in the Book of Watchers is shown the “spirits” and “souls” of the righteous and wicked dead (22:3, 5–7, 9, 11–13). For the motif of seeing “the souls” or “spirits” of the dead in a heavenly vision, see Revelation 6:9 and 20:4; Apocalypse of Zephaniah 2:1–8, 3:8–9, 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. 9–10 [Rec. B] and 12 [Rec. A].441 The meaning of the verb in the first clause (gabira, “to do”) is unclear; the reading of EMML 2080 and Ryl (nagira, “to recount”), though secondary, makes plausible sense. 13–14a. And how is there someone (among) all humanity who can know what is the breadth and the length of the earth, and to whom has the extent of them all been shown? Or (who is the one) among all humanity who can know the length of heaven, what is its height, and on what it (is) founded. The question echoes Isaiah 40:12: “Who has measured the waters in the hollow of his hand and marked off the heavens with a span, enclosed the dust of the earth in a measure, and weighed the mountains and hills in a balance?”442 In Isaiah, this rhetorical question reinforces the inability of humanity to understand (Heb. ]kt , “measure out”; Grk. "γν, “know”) “the mind of God” (40:13), which corresponds to the emphasis of verse 11b. 440

441 442

These verbs, together with the term for “to think” (hallaya), are also used synonymously in 82:1–2. So also the much later Apoc. Paul and Apoc. Peter 24. Cf. further Job 38:4–6: “Where were you when I laid the foundation of the earth? … Who determined its measurements? Or who stretched the line upon it? On what are its bases sunk, and who laid its cornerstone?” (NRSV).

242


Whereas Isaiah 40 casts doubt on anyone’s ability to measure the thoughts of God, the measuring of Jerusalem and the Temple is an activity attributed to the prophet Ezekiel (45:3, 11; 48:30, 33 – the heavenly Jerusalem and its precincts; cf. Rev. 11:1–2) and to the angelic figure in Zechariah (2:2; cf. also the New Jerusalem document in 2Q24 3.2; 4Q554 2 i 16, 20, 22; ii 6, 9–10, 12, 18, 22; iii 13; 5Q15 1 i 4, 17; 10.2; 13.1; Rev. 21:15). The motif of someone measuring the created order is a metaphor for understanding God’s creative activity (cf. Job 38:5 and 11QTgJob xxx 3; Sir. 1:9; 6 Ez. 16:57). For a similar denial that humans can undertake to measure and weigh parts of the cosmos, see 4 Ezra 4:5–6. The fit with Enochic tradition is here not as clear as in verses 11–12 and 14; very little in 1 Enoch portrays the patriarch as one who actually measures443 the dimensions of the cosmos.444 Instead, Enoch’s journeys through heaven and to the ends of the earth emphasize the structure of the universe, both heaven and earth, and the location of its various parts. Nevertheless, it may be that the perceptions seen in the name of the patriarch suggest the equivalent, so that the imagery of measuring here may be accounted for by an author’s use of biblical tradition.445 14b. And how large is the number of stars. On this knowledge as strictly the prerogative of God, see Psalm 147:4 and 6 Ezra 16:56. The same is implied in the rhetorical request in Genesis 15:5 that Abraham count the stars (which he cannot, because they are numbered beyond measure) to learn how many his descendants would be. By contrast, Enoch is brought to the ends of the earth in 33:1–4, where he is allowed to observe the stars, count the “gates” through which they enter and exit the horizons “for each one individually according to their number (ba-xwalqomu) and their names” (33:3; cf. here xwalqomu la-kawakebt, “the number of stars”). 14c. And where all the lights rest? The Aramaic has “how they are supported[”. The question assumes that the heavenly luminaries – sun, moon, and stars – are either sustained in their positions by unseen places of rest (Eth.) or suspended (a possible interpretation of the Aram.). Enoch is again the quintessential seer of heavenly bodies and in this respect constitutes the exception to the ignorance of humanity.

443

444

445

In 4QEnastrd ar (= 4Q211) 1 ii 2, without immediate parallel in the Astron. Bk. may refer to the “measure” (tx>m ) of the moon’s light in its different phases. The text, then, is not emphasizing human inability to comprehend God whose thoughts are “beyond” being able to measure (Job 11:7–9; Ps. 147:5). Argall, 1 Enoch and Sirach, p. 126.

1 Enoch 94:1–5

243

94:1–5: Exhortation on Contrasting Ways of Righteousness and Wrongdoing (1) And now I say to you, my sons, love righteousness and walk in it. For the ways of righteousness are worthy to be accepted, but the ways of iniquity will be destroyed quickly and vanish. (2) And to notable men from a generation the ways of wrongdoing and of death will be revealed, and they will be distant from them and will not follow them. (3) And now I say to you, O righteous ones, do not walk in the ways of wickedness or in the ways of death, and do not come near to them lest you be destroyed. (4) But seek after and choose for yourselves righteousness and an acceptable life, and walk in the ways of peace so that you may live and flourish. (5) And take hold of the thoughts of your heart and do not let my words be lost from your heart. For I understand that sinners will tempt men in order to make what is wicked out of wisdom, so that no place will be found for it, and temptation will not vanish at all. Textual Notes Ethiopic: (1) “I say to you, my children” (’ebelkemu daqiqeya) – BM 491 transposes to daqiqeya ’ebelkemu (“my children, I say to you”); Abb 55 reads only ’ebelkemu (“I say to you”). // “Love” (’afqerwa) – EMML 1768 has defective ’afqewa. // “Walk” (horu; EMML 2080, Berl, BM 485, Abb 35, Abb 55, EMML 1768, EMML 6281) – BM 491, Ryl and Eth. II mss. spells huru. // “The ways of righteousness” (fenawata sedq) – BM 491 and BM 486 spell fenwata sedq; Berl has fenata sedq-sa; Ull and Curzon 56 read la-fenawata sedq; Abb 55 reads megbarata sedq (“works of righteousness”). // “Are worthy to be accepted” (yedallu yetwakkafewwomu, lit. “are worth that they be accepted” or “acceptable”) – Berl, BM 485, EMML 1768 and EMML 6281 read without the pron. suff. yedallu yetwakkaf (EMML 1768 yewakkaf) (“are worthy to be accepted”); Tana 9 and BM 491 have read with the conj. yedallu wa-yetwakkafu (“are worthy and will be accepted” or “acceptable”); Abb 35 reads yedallu yetwakkafewwo (either “are worthy that it will be accepted” or an apocopation of -omu, “are worthy that they will be accepted”); Abb 55 reads only yedallu (“are worthy”). // “But the ways of” (second occurrence; wa-fenawata) – BM 491 and Bodl 5 spell wa-fenwata; Tana 9 has fenwatata; EMML 6281 reads wa-fetwat (“the desire of”, corr.). // “Will be destroyed and vanish” (yethag walu wa-yahassesu, plur.; Tana 9, EMML 2080, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – BM 485 reads with sing. forms (yethag wel wa-yahadded); Berl reads with sing. and then with plur. (yethag wel wa-yahassesu); Abb 55 reads only yethag wal (“will be de-

244


stroyed”). // “Quickly” (fetuna) – omitted in Berl. (2) “And to notable … of death” – omitted in Abb 55. // “Notable” (’emuran) – BM Add. 24185 spells ‘emurat. // “From a generation” (’em-tewled) – Tana 9 reads ’em-tawaldu (“after they arise”); EMML 6281 spells ’em-tewledat. // “Ways of” (fenawata) – BM 491 spells fenwata; Tana 9 spells fenawa. // “Wrongdoing” (gef‘) – Berl misspells feg‘. // “And of death” (wa-mot) – Tana 9 has wamota; omitted in EMML 2080, but added in mg.; EMML 6281 reads masakal wa-mot (“the cross446 and death”). // “Will be revealed” (yetkasˇsˇatu, plur.) – BM 485 reads sing. (yetkasˇsˇat). // “And they will be distant” (wa-yerexxequ, plur.) – Abb 55 reads the sing. wa-yerehheq; BM 491 and Westenholz Ms. omit the conj. yerexxequ (“they will be distant”). // “And will not follow them” (wa-’i-yetallewwewwomu) – BM 484 and 491 spells wa-’i-yetellewwewomu, Berl has wa-’i-yetellewwomu, Tana 9 has wa-’i-tallawwewomu, and EMML 2080 misspells wa-’i-yetawwewomu; Garrett Ms. and Westenholz Ms.1 read yetallewwewomu (“they will follow them”). (3) “I say to you” (lakemu ’ebel) – Berl, BM 499 and Westenholz Ms. read lakemu ’ebelkemu (lit. “to you, I say to you”); Ull has ’ebelkemu; Abb 55 reads only ’ebel (“I say”). // “Do not walk” (’i-tehoru; EMML 2080, Berl, BM 485, Abb 35, Abb 55, EMML 1768, EMML 6281) – Tana 9 has ’i-horu; BM 491, Ryl and Eth. II mss. spell ’i-tehuru. // “In the ways of” (ba-fenawata; Tana 9, BM 485, Bodl 5) – BM 491 spells ba-fenwata; Abb 35, EMML 6281, Bodl 5, and Vat 71 have ba-fenawat (“in ways”); EMML 2080 reads fenawata (“ways of”); EMML 1768, Ryl and most Eth. II mss. read sing. ba-fenot (“in the way”); Berl reads sing. ba-fenota (“in the way of”); Abb 55 reads only ba- (“in”). // “Evil” (’ekuy; Tana 9 ’ekay, Berl, BM 485, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281) – EMML 2080, Ryl and Eth. II mss. read ’ekuy wa-gef‘ (“evil and wrongdoing”). // “Or in the ways of death” (wa-’i-ba-fenawata mot, lit. “and not in the ways of”) – BM 491 spells wa-’i-ba-fenwata mot; Berl has wa-’i-ba-fenata mot; Ull and BM 499 read the sing. wa-’i-bafenota mot (“in the way of death”); omitted in Abb 55. // “And do not come near” (wa’i-teqarrebu) – EMML 1768 and EMML 6281 have wa-’i-tetqarrabu. // “To them” (xabehomu) – EMML 6281 reads xabehu (“to him”). // “Lest you be destroyed” (kama ’i-teth*ag walu; Tana 9, EMML 2080, BM 485, Abb 351?, EMML 1768, EMML 6281, Ull, Bodl 4, Bodl 5, Frankfurt Ms., BM Add. 24185, BM 484, BM 492, Vatican 71) – Berl, BM 491, Abb 352, Curzon 55, Curzon 56, BM 486, BM 490, BM Add. 24990, BM 499, Garrett Ms. and Westenholz Ms. spell kama ’i-teheg walu; omitted in Abb 55. (4) “But seek

446

Probably a Christian interpolation.

1 Enoch 94:1–5

245

after” (’alla feqdu) – EMML 6281 spells ’alla faqdu; BM 485 reads kama ’ella yefaqqedu ’ekuya (“as those who seek after what is wicked”); omitted in Abb 55. // “And choose for yourselves” (wa-xerayu lakemu) – Tana 9 transposes to lakemu wa-xeryu. // “Righteousness” (sedqa, acc.) – Berl has nom. sedq. // “And an acceptable life … in the ways of” – omitted in Abb 55. // “And an acceptable life” (wa-heywata xerita, acc.) – Tana 9 and EMML 6281 spell heywata xiruta; BM 491 and EMML 1768 have heywata xerit; BM 484 has heywata xeruya. // “And walk” (wa-horu; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281) – Ryl and Eth. II mss. spell wa-huru. // “In the ways of” (bafenawata; EMML 2080, Berl, BM 485, Abb 35, EMML 1768, EMML 6281) – Tana 9, BM 491, Ryl1, Ull, Bodl 4, BM 484 and Garrett Ms. read sing. ba-fenota (“in the way of”); BM Add. 24990 spells ba-fenwata. // “Peace” (salam) – Abb 55 reads wa-salam (“and peace”). // “So that you may live” (kama teheyyawu, plur.; Tana 9, Ryl, BM 490) – Most Eth. II mss. have wa-teheyyawu; EMML 2080 has wa-teheywu; Berl and BM 491 have wa-tahayyewu; BM 485 and EMML 6281 read the sing. wa-teheyyaw; EMML 1768 has sing. wa-tahayyew. // “And flourish” (wa-tedellawu, plur.; Tana 9, Berl, Abb 55, Ryl1, BM 490) – BM 485, EMML 1768 and EMML 6281 read the sing. wa-tedellaw; EMML 2080 has wa-tedallawu; Berl has wa-tedellawu; BM 491 has sing. wa-tadlaw. (5) “And take hold of the thoughts of your heart” (wa-ta’axzu ba-hellina lebkemu; Tana 9, EMML 2080, Ull, BM 492) – Berl, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl and most Eth. II mss. have wa-te’xzu ba-hellina lebkemu; Bodl 4 and BM 490 read with impv. wa-’exzu ba-hellina lebkemu; BM 485 has ba-te’zazu la-hellina lebkemu (“by the command of the thoughts of your heart”). // “And do not let my words be lost from your heart” – omitted in EMML 1768 by homoioteleuton (lebkemu “your heart” … lebkemu “your heart”). // “And do not let … be lost” (wa-’i-yedammasas; Tana 9, BM 485, Berl, EMML 6281, Curzon 55, BM 499, Vatican 71, Westenholz Ms.) – BM 491, Abb 35, Ryl, most Eth. II mss. spell wa-’i-yedammesas; EMML 2080 spells wa-’i-yedammusas. // “From your heart” (’em-lebkemu) – Curzon 55 corrupts to ’ebelkemu (“I say to you”). // “Will tempt” (yamakkerewwomu; Tana 9, Berl, BM 485, Abb 35, Abb 55, EMML 1768, EMML 6281 yamamakkerewwomu) – EMML 2080, BM 491, Ryl and Eth. II mss. spell yamekkerewwomu. // “And make what is wicked out of wisdom” – omitted in Abb 55. // “In order to make” (kama yegbaru, plur.) – EMML 2080 has yegabberu; Curzon 55 reads the sing. yegbar. // “What is wicked” (’ekay; Tana 9, BM 491, Abb 35, EMML 1768) – Berl, BM 485 and EMML 6281 spell ’ekuy; EMML 2080, Ryl and Eth. II mss. correct to acc. ’ekuya. // “No … will be found” (’i-yet-

246


rakkab) – Tana 9 and EMML 6281 read without the negative particle (Tana 9 yetra[kke]b) (“will be found”). // “For it” (lati) – BM 491 reads bati (“in it”); Berl reads lita (“for me”). // “And temptation … at all” (wa-kwellu makra) – Berl has the acc. (wa-kwello makara); Tana 9 spells wa-kwellu makra; BM 484 reads without conj. kwellu makara (“temptation … at all”). Aramaic: (1) ]ynb rmX hnX ]vkl ]ikv (4QEng 1 v 24), “and now to you I say, my sons.” // X ]u>q txrX (4QEng 1 v 25), “the ways of righteousness”[. (2) Milik restores X>vn ]X (4QEng 1 v 26), “m[en” for the beginning of the verse.447 General Comment More than any other passage in chapters 91–105 (91:3–4; 91:18–19), this one focuses and elaborates on instruction about paths or ways that contrast sharply from one another. It is possible that 94:1–5 served initially as the base text that influenced the language adopted in the Exhortation. Here, the progeny of Enoch are explicitly addressed as “righteous ones” (v. 3a), while in the Exhortation this is assumed. It is the righteous who, already in good standing, are in need of further exhortation. In verses 1–5, the author refers, on the one hand, to the “ways of iniquity” (v. 1), “the ways of wickedness or of wrongdoing”, and “the ways of death” (v. 2), and, on the other hand, to “the ways of righteousness” (v. 1) and “the ways of peace” (v. 4). This categorical opposition has been conveniently described as a “two ways” instruction. Such language about “walking” on one of two opposing paths functions as a metaphor for behaviour which classifies human beings as either good or bad, righteous or wicked, moral or immoral.448 Since the ways are mutually exclusive, there is no room for compromise between them. It should be remembered, however, this this form of discourse was used less to describe the intricacies of inner human experience than simply to exhort and admonish people to proper behaviour. For example, the notion of being on either one path or the other

447 448

Milik, The Books of Enoch, p. 270. Concerning the imagery of “ways” in relation to behaviour in the Hebrew Bible, see Markus Philipp Zehnder’s thorough analysis in Wegmetaphorik im Alten Testament. Eine semantische Untersuchung und altorientalischen Weg-Lexeme mit besonderer Berücksichtigung ihrer metaphorischen Verwendung (BZAW, 268; Berlin: Walter de Gruyter, 1999). This understanding of the “two ways” is to be distinguished from the woe pronounced by Ben Sira on “the sinner, who treads on two paths” (Sir. 2:12 – #πιβανοντι #π! δ-ο τρβοψ«) since this is the equivalent of what the author means by being “double minded”. See the Note to 91:4a above.

1 Enoch 94:1–5

247

is logically incompatible with the complexities of experience, which can include the simultaneous negotiation between wrongdoing and righteous behaviour. The “two ways” motif frequently envisions individuals as standing before a parting of the road, having to make a choice between two clear alternatives (Deut. 11:26–28; 30:15–20; Ps. 25:12; 119:30, 173; cf. Jer. 21:8; Sir. 15:17; 4 Ez. 7:129). Though in 1 Enoch 91–105 this capacity to choose is assumed in the exhortations, it is only the “righteous” who are thus addressed, while the “wicked” or “sinners” are thus designated because they have already taken wrong decisions.449 To walk in “the ways of righteousness” is thus both to engage in righteous behaviour and to be in a position to choose. In biblical and later Jewish and Christian tradition, the ultimate consequence of such choice is “life” and “peace” (Ps. 16:11; Prov. 5:6; 6:23; 10:17; 12:28; 15:24; Jer. 21:8; Tob. 4:5–6 [Alcalà Bible: uitam eternam], 10; 1QS iv 7–8; 1 Bar. 3:13; 2 En. 42:10; Tg. Neof. to Deut. 30:19), on the one hand, and “Sheol”, “death”, or destruction (Ps. 1:6; 16:10; Prov. 2:8; 5:5; 7:27; 10:29; 21:16; Jer. 21:8; Tob. 4:5–6 [Alcalà Bible: mors], 19 [Cod. Sin.: Pδοψ]; 1QS iv 12; 4Q184 1.10 (“her [folly, personified as a wicked woman] ways are the ways of death); 4Q473 2.4–5; Sir. 21:10; Mt. 7:13), on the other. Though none of the early Enochic literature explicitly uses the expression “two ways” to describe the ethical contrast between the righteous and the wicked,450 brief consideration of the Jewish and Christian literature that does so will assist in understanding the special character of the instruction in the Epistle.451 To begin with, the distinctiveness of the “two ways” instruction in the Exhortation and Epistle within the earliest Enochic tradition becomes apparent when one considers its association with “two spirits” or two angelic beings in other early Jewish sources. As the back449

450

451

This is in contrast to a number of texts which, using the metaphor, hold out for the possibility that the wicked or sinners can be brought to the path of righteousness (Ps. 25:8; cf. Lk. 1:79). The assumption that “two ways” instruction occurs in texts that merely contrast or distinguish between alternative modes of behaviour is too hasty. So, e.g., Kurt Niederwimmer, The Didache. A Commentary (Hermeneia; Minneapolis: Fortress Press, 1998), p. 60, despite his otherwise fine discussion on pp. 59–63. For recent accounts of the wider “two ways” tradition in Second Temple Judaism and early Christianity, see Niederwimmer, The Didache, pp. 59–63; Huub van de Sandt and David Flusser, The Didache: Its Jewish Sources and its Place in Early Judaism and Christianity (CRINT III/5; Assen and Minneapolis: Van Gorcum and Fortress Press, 2002), pp. 55–111; and Marcello Del Verme, Didache and Judaism: Jewish Roots of an Ancient Christian-Jewish Work (London: T & T Clark International, 2004), esp. pp. 126–30.

248


ground for this cosmological framework behind dualistic ethical categories is disputed, we note here several Jewish and Christian examples. The Two Spirits Treatise in the Community Rule at 1QS iii 13 – iv 26 co-ordinates a number of contrasting pairs: “the spirits of truth and of deceit” (iii 18–19; iv 2–14); “spirits of light and of darkness” (iii 25); “paths of light” and “paths of darkness” (iii 20–21); “the Prince of lights” and “the Angel of darkness” (iii 20–21). In doing so, the author of the treatise develops the ethical opposition in two directions: he projects it into the cosmos (iii 20–21), on the one hand, and interiorizes it into the human being (iv 15–26), on the other. Without considering the inner human conflict, the Aramaic Vision of Amram (4Q543–548) expresses the choice between wickedness and righteousness as a choice between “Melki-resha‘”, an angel associated with darkness, and another angel associated with light (and whose name is not preserved); see 4Q544 1.10–14, especially line 1a. The Testament of Asher, in referring to the “two ways of good and of bad” (1:5 – Hδο! δ-ο καλο κα! κακο, further described in 1:3 as “two intentions”, “two kinds of behaviour”, and “two manners”), draws a link with “the spirit of evil” (πονηρο πνε-ματο«) and “the angel of peace” which accompany the evil and righteous souls, respectively, to their final destination (6:1–5). Opposing angels or spirits are similarly taken up in early Christian traditions, such as Epistle of Barnabas 18:1–2 (angels of God vs. angels of Satan, co-ordinated with Light and Darkness, respectively), Mandates in Shepherd of Hermas 6.2 (angel of righteousness and angel of iniquity); Doctrina Apostolorum 1:1–2 (two angels, one of righteousness, the other of iniquity), and, less explicitly, Pseudo-Clementine Homilies 7.3.3–5 and 7.5.1–3 (GCS2 1.117–119 – two princes, evil and good, one on God’s right and one on God’s left hand; two paths [Hδο! δ-ο] “presided over by unbelief and faith”). Without referring explicitly to angelic or cosmic powers, other documents link opposing ways of good and evil with light and darkness; so 1 Enoch 108:11, Genesis Apocryphon vi 2 (ways of truth versus ways of deceit452 Book of Mysteries (4Q299 5.2 – “the mysteries of light and ways of dark[ness”; cf. 4Q300 3.4–5); and 2 Enoch 30:15 (Rec. A). It is interesting to observe that, unlike the sources just mentioned, 1 Enoch 91–105 nowhere co-ordinates language about contrasting ways with angelic beings, especially since angels play such an important role elsewhere in the Enochic tradition and since disobedient stars are even referred to as going astray, causing people of the earth to “go astray” by turning

452

Concerning the phrase “ways of deceit” as inadvertently missing from the text, see Beyer, Die aramäischen Texte vom Toten Meer Band 2, pp. 91–92.

1 Enoch 94:1–5

249

“from all their ways” as a result (1 En. 80:7). This would be in contrast with the adherence of heavenly bodies to their courses in Books of Watchers at 2:1–5:6 where they function as an image that contrasts with the wicked who have turned away from their paths. If anything, the authors of chapters 91–105 steer clear of drawing a link between the different ways and cosmic powers,453 and instead participate in that stream of tradition that restricts language to ethical dualistic categories. The absence of cosmological powers behind the ethical instruction about righteousness and wickedness in chapters 91–105 may be said to reflect the emphasis on human beings as the origin of sin on the earth; see the Note to 98:4 below. In restricting dualistic language to ethical behaviour, chapters 91–105 participate in a widespread form of discourse found in the following texts. Of particular importance is Sirach 33:7–15 – “ … the Lord makes people unlike: in different paths he has them walk” (v. 11); “As evil is over against good and death over against life, so also over against the godly one is the sinner” (v. 14); “so also all of the works of the Most High: they come in twos, one over against the other” (v. 15). While Ben Sira shares with the Community Rule a strong predestinarian stance regarding good and evil in the world as “the works of the Most High”, it does so without recourse to angelic powers. While one might regard this as similar to 1 Enoch 91:3–4, 18–19, 94:1–5, 99:10, and 105:2, the determinism of Ben Sira, itself a problem of interpretation,454 is at best only implicit, that is, it would have to be inferred through a reading of the once originally independent Apocalypse of Weeks as providing a theological underpinning for the Exhortation and Epistle in its description of each period of time in history. Other Jewish and Christian sources which, without any obvious recourse to cosmic powers, come close to the weight 1 Enoch 91–105 places on human responsibility in choosing the correct “path” of behaviour, include Jubilees 7:36; 4Q473 2.3–4; Wisdom of Solomon 5:6–7; 2 Enoch 30:15; Sibylline Oracles 8.399–401; Philo, Specialibus Legibus 4.108; Legum Allegoriae 2.98; De Abrahamo 204; De Plantatione 37 (ρωτη and κακα); De Sacrificiis Abelis

453 454

As helpfully observed by Nickelsburg, 1 Enoch 1, p. 456. It is, for example, possible that the emphasis of Ben Sira is less on predeterminism itself than to tone down an opponent’s view which renders God culpable by denying human freedom; cf. on this, in relation to Sir. 15:11–20, Maurice Gilbert, “God, Sin and Mercy: Sirach 15:11–18:14”, in ed. Renate Egger-Wenzel, Ben Sira’s God. Proceedings of the International Ben Sira Conference Durham-Ushaw College 2001 (BZAW, 321; Berlin: Walter de Gruyter, 2002), pp. 119–21 and the discussion of human free will in Ben Sira by J. Hadot, Penchant mauvais et volonté libre dans la Sagesse de Ben Sira (L’Ecclésiastique) (Brussels: Presses Universitaires, 1970), pp. 9–31.

250


et Caini 20 and De Gigantibus 44 (each soul is joined together with two wives who loathe and compete against one another, 9δον and ρωτη); Matthew 7:13–14; Galatians 5:16–26; 2 Peter 2:15; and Didache 1:1–6:3. Among these, Philo’s terminology, which bifurcates “vice” (κακα) or, especially, “pleasure” (9δον) from “virtue” (ρωτη), suggests more of an influence from the notion of contrasting paths also well-known in sources from ancient moral philosophy; cf. Hesiod, Works and Days, 287–92; Xenophon, Memorabilia 2.1.29–40; Theognis, Elygy 911–14; Plutarch, Life of Demonsthenis 26.7.455 A well-known myth from the classical world relating to the “two ways” circulated as “the choice of Heracles”. The story, initially told by the sophist Prodicus of Ceos (late 5th cent. BCE) and preserved as the words of Socrates by his younger contemporary Xenophon, tells of Heracles having to make a decision between “two ways”, symbolised by women, one called “virtue” (ρωτη) and the other “evil” (κακα). Whether or not cosmic powers play a role, the antithetical language of texts discussed above is placed in service of exhortation. This instructional component, the elements of which have been shaped by biblical tradition (e.g. Ps. 25:8–9; 27:11; 32:8; 86:11; 119:27, 33; 143:8; Prov. 4:11), is usually directed towards those who are presumed to “walk” in righteousness (cf. 92:1c), that is, it does not attempt to persuade those who are irretrievably lost on the wrong path to return. In 1 Enoch 91–105, then, the contrasting ways serve as a means by which the authors clarify and re-inforce the religious identities of the implied readers, while exhorting them to remain faithful. Notes 1a. And now I say to you, my sons. The address between Enoch and his offspring resumes the testamentary setting at the opening of the Epistle (92:1c), where the descendants being spoken to belong to a “future generation” (as implied here in 94:2a). In addition to this text, Enoch addresses his children (i.e. beyond merely his son, Methuselah) at the opening (91:3–4) and conclusion (91:18–19) of the Exhortation. In the work, if one excludes the insertion of the Apocalypse of Weeks, the conclusion of the Exhortation and the beginning of the Epistle would have been linked by the testamentary setting. The addressees are not simply Enoch’s physical 455

See Klaus Berger, “Hellenistische Gattungen”, in ANRW 2.25.2 (1984), pp. 1031–1432 (esp. pp. 1090–91). Niederwimmer, Didache, pp. 59–61 (and n.’s 6, 7, 14, 16); Wilhelm Michaelis, “Hδ«”, pp. 43–46. It is not clear, however, whether Berger is correct in deriving the “eternal enmity” (,lvi tbyX ) in humanity between the two spirits 1QS iv 16–17 from the Prodicus fable as told by Xenophon.

1 Enoch 94:1–5

251

progeny; on a more profound level, they are those whom the author considers to be righteous (94:3a; cf. further 92:1c) and who belong to his community of intended readers. 1b. Love righteousness and walk in it. The metaphor of walking aniticipates the image of “the ways of righteousness” in verse 1c. Concerning the idea of loving righteousness (here sedq), see the Note to 91:3d where the synonymous term ret‘ (“uprightness”) is used. 1c. For the ways of righteousness are worthy to be accepted, but the ways of iniquity will be destroyed quickly and vanish. As in 91:19a, the diametric opposition between the “two ways” is expressed here in a single sentence, and the reference to “ways of iniquity” corresponds to the same phrase in 91:19b. Since the expressions in the conclusion to the Exhortation are more elaborate, it seems more likely that they depend on this section rather than the other way around. The ultimate impotence and futility of the ways of iniquity is declared by a sudden end (Deut. 7:4; 28:20; Ps. 64:7; Prov. 6:15; 24:22 [Grk.]; 29:1; Isa. 29:5–6; 30:13; 47:11; Jer. 18:22; 51:8; Wis. 18:12 – επ2 μι»«; Sir. 5:7; cf. 4 Ez. 11:33; 1 Thess. 5:3), though it is possible that the adverb “quickly” (fetuna) reflects the author’s belief that divine judgement (a) is imminent and (b) will overtake the wicked without warning (cf. also 94:6, 7; 95:6; 96:1, 6; 97:10; 98:16; and 99:9 – #πι μι»«). In the former case, the prediction of the destruction of evil underscores the enduring force of righteousness, while the latter point would imply that the time remaining for evil is short. 2a. And to notable men from a generation the ways of wrongdoing and of death will be revealed. The term “generation” is not indeterminate, but rather refers to a time in the distant future. In this way the author has the patriarch predict the situation of the religious community with which he identifies.456 The expression la-sab’ ’emuran, which denotes the community, can mean either “notable” or “certain people”.457 This follows similar “predictions” about a final generation found in the Book of Watchers (1:2) and at the opening of the Epistle (see the Note to 92:1c). Similar to those

456

457

Black (The Book of Enoch, p. 295), who translates la-sab’ ’emuran as “illustrious men”, thinks the author is referring to “Moses, Aaron, and the prophets”. The similarities with 1:2 and 92:1c, however, suggest the text has the author’s contemporary community in view. Nickelsburg, 1 Enoch 1, p. 457 argues that there is a parallel between v. 2 and CD A ii 11–13 which refers to the awakening of a righteous community, called “those called by name” (,> yXyrq ) to whom God “made known by his anointed one(s) his holy spirit and seers of the truth”. The language at this point of CD, however, has a specificity that eludes the present passage.

252


who will be given “sevenfold instruction” in the Apocalypse of Weeks (93:10), the writer regards his community as a repository of eschatological revelation. Here, however, revealed knowledge is described in terms of recognising “the ways of wrongdoing and of death”, which are synonymous to “the ways of iniquity” and antithetical to “the ways of righteousness” mentioned in verse 1c. As a further characterisation of ways of wrongdoing, “death” resumes the view expressed at the end of verse 1c; since such ways inevitably lead to death (see General Comment above), they are already, by their very nature, an expression of death. 2b. And they will be distant from them and will not follow them. The reception of revelation about wrongdoing is accompanied by the appropriate response: separation (yerhaqu, “they will be distant”). The nature of the distance in view is not simply moral, but rather implies a certain physical removal of the writer’s community. It is possible that here the metaphor of contrasting “ways” of behaviour is seen to have manifested itself in the formation of a social group. In order not to participate in what the author regards as the wickedness exposed by revelation, the “notable men” have detached themselves enough to pursue “the ways of righteousness”. The extent of such separation is not clear. In 104:6, the readers (called “righteous ones”) are also told to keep away from the iniquities of “sinners” while, at the same time, associating themselves with angelic hosts of heaven (cf. Note there). Though the author has some idea about who belongs to his community, he does not apply any sectarian or technical terminology that reflects a well-developed social organisation such as is found in the Qumran Community Rule. Parallels for such separation and revelation may be found with the Damascus Document, the fragmentary beginning of which opens with the words: “the s]ons of light to keep away (rznhl ) from the wa[ys of … ]until the completion of the appointed time of visitation” (4Q266 1.1–2). Moreover, in the passage which follows (CD A i 10–12 par. 4Q266 2 ii 14–16), the writer recounts that God “raised up for them a Teacher of Righteousness, in order to direct them in the way of his heart. And he made known to the last generations (,ynvrxX tvrvdl ) what he did in the last generation, in the congregation of traitors”. As in verse 2a, the content of the revelation given through the Teacher of Righteousness has something to do with “traitors” from which the community has separated and against whom there will be complete destruction (cf. further CD A ii 2–7). While these parallels suggest something about a common or similar religious climate behind these texts, they do not provide a warrant for linking them with the same groups, as verse 2 does not adopt any of the more specific and significant expressions (“sons of light”, “Teacher of Righteousness”) used in the Damascus Document. We may thus deduce that, while

1 Enoch 94:1–5

253

there are no grounds to discount the possibility that there was some social or protest-orientated connection, there was no discernable link between the author(s) and community behind the Epistle and the group that formed under the leadership of the Teacher of Righteousness. 3. And now I say to you, O righteous ones, do not walk in the ways of wickedness or in the ways of death, and do not come near to them lest you be destroyed. The “righteous ones” is an equivalent for Enoch’s children addressed in verse 1a. The content of this verse resumes that of verses 1 and 2 by converting their declarative statements into a negative exhortation: – do not walk in the ways of v. 2a – ways of wrongdoing (gef‘) wickedness (’ekuy) – or in the ways of death (mot) v. 2a – and of death (mot) – and do not come near to them v. 2b – and they will be distant from them and will not follow them – lest you be destroyed v. 1c – the ways of iniquity will be (’i-tethag walu) destroyed (yethag walu) quickly and vanish In this way, the situation of the addressees is narrativised into the patriarch’s prediction of the eschatological righteous community. The exhortation itself is reminiscent of Proverbs 4:14, while the threat of destruction may express the writer’s concern that his readers not underestimate the importance of his instruction. 4. But seek after and choose for yourselves righteousness and an acceptable life, and walk in the ways of peace so that you may live and flourish. The negative formulation of verse 3 is here reformulated positively. The text reflects a sapiential background; in Proverbs 3:13–18 the finding of wisdom (v. 13), whose “paths are peace” (3:17), is said to result in “length of days” (3:16) and “life” (3:18). The motif of seeking or choosing in order to live is found in Deuteronomy 30:19 (cf. 4 Ez. 7:129) and Amos 5:4, 6. The latter text, which exhorts readers to seek the Lord and live, refers to those who do not “cast righteousness to the ground” (Amos 5:7).458 Language about seeking “righteousness” is rare. A possible echo of such a motif occurs in the Sermon on the Mount at Matthew 6:33, in which the traditional promise of life is reinterpreted as food and clothes humans require for existence: “And seek first the kingdom of God and his righteousness, and all these

458

In order to find protection from divine anger, Zeph. 2:3 exhorts readers with parallel phrases “seek the Lord” and “seek righteousness”.

254


things will be added to you.” In addition, according to 1 Maccabees 2:29–38 the group of pious Jews who die at the hands of the Seleucids while refusing to fight on the sabbath are described as “many seeking righteousness” (v. 29 – πολλο! ζητοντε« δικαιοσ-νη). Though it is possible that the promise that the righteous will live and flourish refers specifically to the afterlife, this is by no means clear. The conclusion of the Epistle anticipates a time in which those who have received Enochic revelation (104:12–13) will disseminate their knowledge to “the children of the earth” (cf. 105:1), as if it is in this way that the rewards mentioned in Deuteronomy 30:15, 19–20 are being interpreted. 5a. And take hold of the thoughts of your heart and do not let my words be lost from your heart. The first half of the statement as a whole is reminiscent of Proverbs 4:4 (MT): “Let your heart hold fast to my words; keep my commandments, and live”, in which the promise of life links with the end of the verse 4.459 The second half of the statement has its counterpart in Proverbs 4:5–6a: “Get wisdom, get insight: do not turn away from the words of my mouth. Forsake her not …”. The expression “the thoughts of your heart” is difficult to understand unless what has been imagined that the readers have received is the equivalent of “my words”. The background in Proverbs 4, as well as the literary context of chapters 91–105, makes clear that the words of the writer are themselves regarded as “wisdom”. The verb “take hold” (ta’axzu; an equivalent for Greek κρατω) may take “knowledge” or “wisdom” as its object; so e.g. in Proverbs 14:18; Sirach 1:19; 4:13; 24:14; and 1 Baruch 4:1. The writer thus assumes that his instructions will have been heard by his readers to the extent that they occupy their thoughts. The exhortation to “take hold” (ta’axzu) suggests that the writer wishes not only for his words to be internalised but also that they become effective as tradition (as later, e.g., in 2 Thess 2:15; Lk. 8:15; Heb. 4:14). Analogous to the contrast between taking hold and losing is that between “remembering” and “removing” or “expunging”, as in Tobit 4:19 (Cod. Sin. – “So now, my child, remember these commandments, and do not let them be erased from your heart”). As communicated in 104:11 (see Note), the writer shows a particular concern that his audience adhere strictly to the received tradition that has come to them in the name of Enoch, while he regards those without this instruction as ones who are deceitful and are occupied by “their own words”.

459

It is therefore unnecessary to argue, with Black (The Book of Enoch, p. 296) that construing the sentence by having “the thoughts of your heart” function as the object of the verb “to take hold” is “to force the syntax”.

1 Enoch 94:1–5

255

5b. For I understand that sinners will tempt men in order to make what is wicked out of wisdom, so that no place will be found for it, and temptation will not vanish at all. The writer comes close to conceiving of a kind of wisdom that is perverted. In wisdom literature of the Hebrew Bible and ancient Judaism, language that refers to the perversion, transformation or subversion of wisdom or the equivalent is rare. A parallel idea may occur in the Two Spirits Treatise at 1QS iv 19–20, according to which “truth (tmX ) will go forth forever in the world, for it has been defiled in the paths of wickedness during the dominion of injustice until the appointed time for judgement has been been decided”. The present age is sui generis characterised as a time when wisdom is not transparent and when it is subject to subversion or deception (cf. Isa. 5:20–21). Closely related to this idea is the hiddenness of wisdom and, as stated in this text, its absence in the present world order. The lack of a place for wisdom is also emphasized in the later Similitudes at 1 Enoch 42:1–3. Whereas Epistle 94:5 and Similitudes 42:1–3 stress the absence of a place for wisdom, according to Sirach 24:1–33 wisdom’s search for a resting place in heaven and earth ends in the “holy tent” of Zion (vv. 8–11) from where it becomes accessible to those who seek after it (vv. 13–33). Whereas the Enochic circles lay claim to an esoteric kind of wisdom revealed through dream-visions, instruction from angels, and teaching passed on in the name of the patriarch, Ben Sira welded wisdom into the Jerusalem cult so completely that other forms of instruction are rendered as “things too difficult”, “too powerful”, “hidden” and “works beyond you” and therefore should not be investigated (Sir. 3:21–23; cf. also the scepticism expressed against those who rely on dreams in 34:1–8).460 Among his criticisms of esoteric knowledge, Ben Sira does admit that there is in principle a place for it; see the conditional sentence: “Unless they [dreams] are sent by the Most High, pay no attention to them” (34:6). Similarly, the Book of Mysteries denies the availability of wisdom – to humanity in general (1Q27 1 i 1–11; 4Q299 1.2–3) and, for example, to “di]viners” (,ymu [rxh ,

460

Argall, who maintains that the traditions of wisdom in 1 Enoch and Sirach were formulated in opposition to each other (1 Enoch and Sirach, p. 8), argues that the terms employed by Ben Sira to dissuade his readers from esoteric knowledge are in fact “the language that the authors of 1 Enoch use to characterize their wisdom (“beyond their thought,” 1 En 82:2; “great wisdom,” 32:3; “dreams … and visions,” 13:8; “mystery,” 103:2a; 104:10, 12a).” Benjamin G. Wright argues similarly in “‘Fear the Lord and Honor the Priest’. Ben Sira as Defender of the Jerusalem Priesthood”, in ed. P. C. Beentjes, The Book of Ben Sira in Modern Research (BZAW, 255; Berlin and New York: Walter de Gruyter, 1997), pp. 189–222.

256


4Q300 1 ii 1) – while God, as the one who grants revelatory knowledge (4Q299 8.6; cf. also Musar le-Mevin at 4Q416 2 iii 18; 4Q418 123 ii 4; 184.2), “has formed understanding for all who pursue knowledge”.461 It is, however, precisely this criterion – that is, that their repository of teaching comes from God – that the Enochic circles, including the writer of the Epistle, would have claimed they fulfilled.

94:6–95:2: First Woe-Oracles Against the Wicked (94:6) Woe to those who erect iniquity and wrongdoing and found deceit, for they will be quickly overthrown and have no peace. (7) Woe to those who build their houses with sin, for they will be overthrown from their entire foundation and they will fall by the sword; and (woe to) those who acquire gold and silver: in the judgement they will be quickly destroyed. (8) Woe to you rich ones, for you have trusted in your wealth; however, you will have to depart from your wealth since in the days of your wealth you did not remember the Most High. (9) You have committed blasphemy and iniquity, and you have been prepared for the day of bloodshed, for the day of darkness, and for the great day of judgement. (10) According to this I say and make known to you that the One who created you will overturn you, and with regard to your fall there will be no compassion, and your Creator will rejoice over your destruction. (11) And in those days your righteous ones will become the object of reproach to the sinners and to the wicked ones. (95:1) Who would allow my eyes to become a cloud of water, so that I could weep over you and pour out my tears as a cloud of water and find rest from the sorrow of my heart? (2) Who has allowed you to commit blasphemy and evil? Thus the judgement will overwhelm you, O sinners. Textual Notes Ethiopic: (94:6) “To those who” (lomu ’ella; Tana 9, EMML 2080, BM 485, Abb 55, EMML 1768, EMML 6281) – Berl, BM 491, Abb 35, Ryl and Eth. II mss. have lomu la-’ella. // “And found deceit, for they will be quickly overthrown and have no peace” – omitted in Abb 55. // “They will be …

461

See Knibb, “The Book of Enoch in the Light of the Qumran Wisdom Literature”, pp. 200–202. The theme of divine disclosure is applied in the Qumran Hodayot by the hymnist to himself; see 1QHa ix 21; xiv 4; xix 17; xx 34; xxi 4 and 4.7.

1 Enoch 94:6–95:2

257

overthrown” (yetnasˇsˇatu, plur.) – Berl reads the sing. yetnasˇsˇat (“it will be overthrown”); EMML 6281 corrupts to yetkasˇsˇatu (“they will be uncovered”) which EMML 1768 corrupts further to yekasˇsˇat. // “Peace” (salama; Tana 9, BM 485, Abb 35, EMML 1768) – omitted in EMML 6281; EMML 2080, Berl, BM 491, Ryl and Eth. II mss. (7) “Woe” (’alle) – BM 491 reads wa-’alle. // “To those who” (lomu la-’ella) – Tana 9, Abb 55 and EMML 1768 have lomu ’ella. // “Their houses” (’abyatomu; Tana 9, BM 485, BM 491, Abb 55, EMML 1768, EMML 6281, Ryl, most Eth. II mss.) – EMML 2080, Berl, Abb 35, BM Add. 24185 and BM 486 spell ’abyatihomu. // “With sin” (ba-xati’at) – EMML 6281 reads ba-xati’ahomu (“with their sins”). // “For … from … entire” (’esma ’em-kwellu) – omitted in Abb 55. // “Their … foundation” (masˇaratomu) – EMML spells masˇartomu; Abb 55 reads ’e(m)-masˇaratatitomu (“from their foundations”). // “They will fall” (yewaddequ, impf.) – EMML 6281 has yetwaddaqu; BM 491 reads the perf. wadqu (“they have fallen” or “they fall”); Berl2 reads the subj. yedqu; Berl1(?)462 has wa-yedqu. // “And those who” (wa’ella) – Tana 9 reads wa-la ’ella. // “Acquire” (yataryewwo, with 3rd pers. masc. sing. obj. suff.; EMML 2080, Berl, BM 485, BM 491, EMML 1768, Ryl, most Eth. II mss.) – Abb 35 reads without the suff. yataryu (“they will acquire”); Tana 9, EMML 6281, Bodl 5, Ull, Frankfurt Ms., BM Add. 24990, BM 499, Vatican 71, Munich 30, Garrett Ms. and Westenholz Ms. read the 3rd fem. sing. obj. suff. yataryewwa (Tana 9 yatarewwa). // “In the judgement” (ba-kwennane) – Tana 9 reads wa-ba-kwennane (“and in the judgement”); omitted in Abb 55. // “Quickly” (fetuna) – Tana 9 reads as a causal verb ya‘aftuna (“they will hasten (to be destroyed)”). (8) “For you have trusted in your wealth” – omitted in Abb 55. // “For … in” (’esma diba) – BM 491 omits diba (“for you have trusted your wealth”). // “Your wealth” (be‘lkemu) – Tana 9 spells belkemu. // “However, … the Most High” – copied twice in Bodl 4. // “The Most High” (la-le‘ul) – Berl reads without the prep. le‘ul. // “You did not remember” (’i-tezakkarkemu) – EMML 1768, EMML 6281 and Bodl 5 read ’i-tazakkarkewwomu (Bodl 5 ’i-tezakkarkewwomu) (“you did not remember them”). (9) “You have committed” (gabarkemewwo, with 3rd ms. sing. obj. suff.; Tana 9, EMML 2080, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281, Bodl 4, BM 490) – Ryl and most Eth. II mss. with the 3rd fem. sing. obj. suff. gabarkemewwa. // “Blasphemy and” – omitted in Abb 55. // “Blasphemy and iniquity, and you have been prepared for the day of” (la-serfat wa-‘amada wa-delwana konkemu la-‘elata) – Tana 9 reads la-‘amada wa-la‘eraft delwana konkemu

462

Knibb, The Ethiopic Book of Enoch, 1.355.

258


(“iniquity and for rest you have been prepared”; the text is corrupt). // “Blasphemy” (la-serfat) – BM 491 spells la-sererefat. // “For the day of” (la‘elata; gen.) – Tana 9 reads nom. la-‘elat. // “And you have been prepared for the day of bloodshed” – omitted in Abb. // “Bloodshed and the day of” (ke‘wata dam wa-la-‘elata) – Tana 9 omits through homoioteleuton (‘elata “day of” … ‘elata “day of”); BM 492 spells ke‘iwa dam; EMML 6281 has la-ke‘wata dam wa-la-‘elata. // “Day of darkness” (‘elata selmat) – BM 485 reads with conj. wa-‘elata selmat (“and the day of darkness”). // “Darkness and for the day of” (selmat wa-la-‘elata) – BM 485 omits through homoioteleuton; Berl reads selmat la-‘elata (“darkness, for the day of”); Bodl 4 reads selmat wa-‘elata (“darkness and the day of”). // “Judgement” (kwennane) – EMML 1768 spells kwennene. // “Great” (‘abiy; Tana 9, BM 485, BM 491) – EMML 2080, Berl, Abb 35, Abb 55, EMML 1768, EMML 6281, Ryl and Eth. II mss. spell ‘abay. (10) “I say” – omitted in Abb. // “And make known to you” (wa-’ayadde’akemu) – Berl reads wayadde‘akemu (“and he will let you know”); Abb 55 reads without the conj. and suff. ’ayadde‘ (“I make known”). // “For” (’esma; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281) – Ryl and Eth. II mss. read kama (“that”). // “Will overturn you” (yegaffat‘akemu; Tana 9, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281, Bodl 5, Ryl1, Ull, Eth II mss.) – EMML 2080, BM 485, EMML 6281, Ryl2, Frankfurt Ms. and BM Add. 24185 have yegaffet‘akemu (EMML 6281 yetgaffit’akemu); Berl and BM 499 spell yegaffata’akemu. // “And with regard to … who created you” – omitted in Abb 55. // “And with regard to your fall” (wa-diba deqatkemu) – Abb 35 corrupts to diba qatlkemu (“your murder”); Tana 9 reads sedqkemu (“your righteousness”); EMML 6281 reads diba daqiqkemu (“with regard to your children”); BM 492 reads wa‘adi deqatkemu (“and, moreover, your fall”). // “There will be no” (’i-yekawwen) – BM 485 reads ’i-yekawwenkemu (“will not be for you”); Tana 9 reads with the conj. wa-’i-yekawwen (“and there will be no”). // “Compassion” (mehrata, pred. acc.; Tana 9, Berl, BM 485, BM 491, EMML 1768, EMML 6281) – EMML 2080, Abb 35, Ryl and Eth. II mss. read nom. mehrat. // “And your Creator” (wa-fatarikemu) – Tana 9 reads wa-za-fatarakemu (“and the One who created you”). // “Will rejoice” (yetfesˇsˇah) – Abb 55 reads with conj. wa- yetfesˇsˇah (“and will rejoice”). // “Over your destruction” (ba-hag welkemu) – BM 491 spells ba-heg welatkemu; EMML 1768 spells ba-hag walotkemu. (11) “And in those days” (ba’emantu mawa‘el) – omitted in Tana 9. // “Your” (zi’aka, sing. suff.; Tana 9, Berl, BM 485, BM 491, Abb 35, EMML 1768) – EMML 2080, Ryl and Eth. II mss. have plur. suff. zi’akemu; omitted in Abb 55 and EMML 6281. // “Will become” (yekawwenu, before ba-’emantu mawa‘el) – Ryl and Eth. II

1 Enoch 94:6–95:2

259

mss. transpose to after ’emantu mawa‘el; omitted in BM 485; Curzon 55 reads za-yekawwenu (“which will be”). // “(The object of) reproach” (se’lata, pred. nom.; Tana 9, EMML 2080, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – BM 485 has nom. se’lat; omitted in Abb 55. // “To sinners” (la-xate’an) – Ryl spells la-xaten. // “And to the wicked ones” – omitted in Abb 55. (95:1) “Who would allow my eyes” (mannu yehubani la-’a‘yenteya; Tana 9, EMML 2080, Berl la-’a‘yentiya, BM 491, EMML 1768) – BM 485 reads mannu yehubani maya la-’a‘yenteya (“who would give water to my eyes”); Abb 35, EMML 6281, Ryl and Eth. II mss. have mannu yehubani ’a‘yenteya. // “To become” (kama yekuna; EMML 2080, BM 485, Abb 35, Abb 55, EMML 1768 yekuna, Ryl, most Eth. II mss.) – Tana 9 and Berl read only kama (“as”); BM 492 spells kama yekwena; EMML 6281 has kama yekun; Bodl 4, BM Add. 24185, BM 484, BM 490, Abb 99 and Abb 197 transpose to before “my eyes”. // “Cloud” (first occurrence, dammana) – EMML 1768 spells dammana; BM 492 spells dammanata. Charles, followed by Nickelsburg,463 has suggested that the first occurrence of “cloud” (Aram. ]ni ) in the verse may be a corruption; see Note to 95:1 below. // “Of water” (may) – BM 485 has lamay; EMML 6281 has maya. // “So that I could weep” (wa-’ebki) – BM 491 spells wa-’ebakki; EMML 2080 spells wa-‘ebki. // “Over you” (dibekemu) – omitted in Abb 55. // “And pour out” (wa-’ek‘aw) – Tana 9, BM 491, EMML 1768 and EMML 6281 spell wa-’ek‘u; Berl has wa-’ek‘ew. // “As a cloud” (kama dammana) – BM 492 transposes to dammana kama. // “And find rest” (wa-’a‘ref) – EMML 1768 spells wa-’a‘arref. // “My heart” (lebeya) – BM 491 reads lebkemu; EMML 6281 lebeya kama kama dammana (“my heart as a cloud”, sic!). (95:2) “Who has allowed you” (mannu yehubakemu; Tana 9, BM 491, Abb 35, EMML 1768) – Berl and Abb 55 have yahabkemu; EMML 2080, BM 485, Ryl and Eth. II mss. have wahabakemu. // “To commit blasphemy and evil? … will overwhelm you” – omitted in Abb 55. // “To commit” (kama tegbaru) – omitted in BM 485. // “Judgement” (kwennane; EMML 2080, Ryl, Eth. II mss.) – Berl, Abb 35, EMML 1768 and EMMl 6281 read ba-kwennane (“in the judgement”); Tana 9 reads la-kwennane (“for judgement”). // “Will overwhelm you” (wa-yerakkebakemu; EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, Ull) – Tana 9 spells defectively wa-yerak(k)emu; Ryl reads the vb. as a subj. wa-yerkabkemu; EMML 6281 reads yerakkebomu (“will overwhelm them”). // “O sinners” (la-xate’an) – Tana 9 reads with acc. la-xate’ana.

463

Charles, The Book of Enoch, p. 236; Nickelsburg, 1 Enoch 1, pp. 461 and 463–64.

260


General Comment This passage introduces the first series of woes and pronouncements of judgement addressed to the wicked in the Epistle (see also 95:4–7; 96:4–8; 97:5–10; 98:4–99:2; 99:6–9; 99:11–16; 100:7–13; 102:9–11; 103:5). The author is making use of an established literary form frequently attested in prophetic literature concerned with divine judgement in the Hebrew Bible.464 Cries of “woe” against the wicked are picked up in Jewish and early Christian eschatological prophecies in which, as here, they are combined with or interspersed among the pronouncement of blessing amongst the righteous (so 2 En. 52:1–15; Lk. 6:20–26 – the poor righteous and wicked rich), or stand alone (as in 4 Ez. 13:16b–20a465; Jdt. 16:17; Mt. 24:19; Mk. 13:17; Lk. 21:23; 22:22; Rev. 8:13; 9:12; 11:14; 12:12). The Epistle contains the most extensive use of “woes” which, as such, contribute significantly to the literary form of the main body of the document. This first series of woes takes up the theme of unjust gain of wealth that will characterise the rest of the Epistle (cf. 96:4–8; 97:8; 98:3; 99:13, 15; 100:6; 102:9; 103:5–6, 9–15; and 104:3) and which is widespread in Proverbs (1:19; 10:2; 11:28; 13:28; 15:27; 18:11, 16; 20:17, 21; 23:4–5, 23–27; 28:1, 16, 22; 29:3; cf. Exod. 18:21) and a common theme in Second Temple Jewish literature (Sir. 5:1–3, 8; Sib. Or. 2.25, 70–72, 100–102 [= Ps.-Phoc. 5, 35, 37–38]; 1QpHab ix 5; xii 10; 1QS v 14–15, 19–20; ix 8–9 = 4QSd vii 8; x 19 = 4QSf iv 7; 1QHa vi 20; CD A vi 14–17; viii 4–6; xi 15 = 4QDe 6 v 18–19, 4QDf 5 i 10; CD B xix 19; 4Q183 1 ii 5; 4Q275 2.3; 4Q457a i 7). The criticisms of unjust riches by the author are so strong, however, that they come close to a categorical rejection of wealth, at least in the present age (see the Note to 97:8a). The address to the wicked, both here and in the remaining sections of the Epistle, are ‘fictive’, that is, the text does not envisage that these words are being heard or read by those who are being denounced. Instead, the invectives function rhetorically to underscore for the righteous the level of accountability their oppressors have before God.

464

465

See esp. Isa. 3:11; 5:18; 5:20–22; 10:1; 28:1; 29:1, 15; 30:1; 31:1; 33:1; 45:9–10; Jer. 13:27; 22:13; 23:1; 48:1, 46; 50:27; Ezek. 13:3; 16:23; 24:6, 9; 34:2; Hos. 7:13; Amos 5:18; 6:1; Mic. 2:1; Nah. 3:1; Hab. 2:6, 9, 12, 15, 19; Zeph. 2:5; 3:1; Zech. 11:17. This form is retained in the New Testament (Mt. 11:21; 18:7; 23:13; Lk. 10:13; 11:42–44, 46–47; passim) and early Christian literature such as 5 Ez. 2:8; 6 Ez. 15:47; 16:1, 63, 77. In the text from 4 Ez. the woes are directed at the righteous (“who understand”) as well as the wicked and are not immediately concerned with poverty or wealth; cf. Stone, Fourth Ezra, pp. 388–89.

1 Enoch 94:6–95:2

261

Notes 94:6a. Woe to those who build iniquity and wrongdoing and found deceit. As verse 7a makes clear, the writer is drawing on a building metaphor: doom is pronounced against those who invest their lives in “iniquity” (‘amada), “wrongdoing” (gef‘), and “deceit” (g wehlut); for a combination of the same three nouns, see 91:8. The metaphor, which here is expressed in the verb “found” and in verse 7 in the nouns ’abyat (“houses”) and masˇarat (“foundation”), is assumed in predictions of eschatological judgement in the Exhortation at 91:5 and 8 and in the Apocalypse of Weeks at 91:11 (the seventh week); see also comment on 94:7a. A close parallel to the language of verses 6–7 occurs in the woes of 96:7 and 99:12–13, the latter of which is concerned with “sin” (xati’at) and “deceit” (g wehlut). However much a metaphor of building may be at work, the view of Charles that verses 6–7 do not have anything to do with wealth466 (and, by extension, to building activity) is overstated since much of what follows is a calumniation of the rich.467 At the outset of the woes the author has drawn on more generic vocabulary in order to subsume everything that follows under the unmistakable labels of “sin”, “wrongdoing”, and “deceit”. 6b. For they will be quickly overthrown and have no peace. A frequent motif in the Epistle is the suddenness (fetuna, “quickly”) of the judgement to come upon the wicked (cf. 94:1; 95:6; 96:1, 6; 97:10; 98:16). See the Note to 94:1c. A future judgement by “overthrowing” or “throwing down” implies the overturning of privileged status enjoyed by the wicked in the author’s present (cf. v. 7a and 99:16a). Again, the phrase “they will … have no peace” (’albomu salam) as a decree against the iniquitous occurs often in the Epistle (see esp. 98:11, 16; 99:13; 101:3; 102:3; 103:8). This pronouncement, which in this negative formulation is only rarely found in biblical tradition,468 reflects the influence of earlier Enoch tradition. The same is pronounced in the Book of Watchers against the hard-hearted (5:4 – 4QEna 1 ii 14, ]kl ,l> tl , a text which has influenced 101:3 (Eth.); 5:5 Cod. Pan. – οκ σται μν 466 467 468

Charles, The Book of Enoch, p. 235. See Murphy, Wealth in the Dead Sea Scrolls and the Qumran Community, pp. 273–74. See Isa. 48:22 and 57:21 (,yi>rl hvhy rmX ,vl> ]yX , οκ στιν ξαρειν το« σεβωσι λωγει κριο« and οκ στιν ξαρειν το« σεβωσιν επεν ε«, respectively). Nickelsburg (1 Enoch 1, p. 462) is correct in his rejection of Milik’s suggestion that this pronouncement is an “anti-epistolary” address (The Books of Enoch, pp. 51–52), though it is not clear that its usage in Deutero-Isaiah has exerted any influence on the Epistle.

262


λεο« κα ερνη, with “and peace” omitted the Eth. tradition), and the patriarch Enoch is directed to declare this against the fallen Watchers who have corrupted the earth (12:5 Cod. Pan. – οκ σται μν ερνη, with 3rd pers. in Eth.; 13:1 – against ‘Asa’el, Cod. Pan. Αζαηλ, Eth. ‘Azaz’el; 16:4). The declaration by the patriarch against fallen angels may also be extant in the Book of Giants at 1Q24 8.2 (]]vkl ,l> Xl [, “no peace for you [plur.]”) and 4Q203 13.3 (hkl ytyX [ Xl ,l ]> , “]there is [not] p[eace] for you[”).469 Insofar as the writer of the Epistle is influenced by foregoing Enochic tradition, his tendency to steer attention away from the demonic manifestations of evil and onto human perpetrators of wrongdoing (as already in 5:4) is noteworthy. The declaration of doom against the wicked has its positive counterpart in promises of “peace” and eschatological well-being to the righteous (see Eth. Ryl to 102:10 and esp. 105:2). In earlier Enochic tradition, see 1:8; 5:7, 9; 10:17; 11:2.470 7a. Woe to those who build their houses with sin, for they will be overthrown from their entire foundation and they will fall by the sword. The continuation of the building metaphor from verse 6a, which describes the activity of sinners, contrasts with the eschatological “houses” (’abyat) anticipated for the righteous during the eighth week in Apocalypse of Weeks (91:13). As in 99:13, the opening words are influenced by Jeremiah’s criticism of Jehoiakim’s use of forced labour to rebuild his palace: “Woe to the one who builds his house without righteousness, and his upper rooms without justice; who makes his neighbours work for nothing, and does not give them their wages” (NRSV, Jer. 22:13).471 Though 99:13 has real building activity in view (in line with Jer. 22:13), the context suggests that the presence there of metaphorical language cannot be altogether discounted. In biblical tradition, the metaphorical antithesis is reflected in Proverbs 14:1 (contrast between the wise and foolish woman) and 21:20 (cf. Qoh. 7:4). The contrast, suggested by a consideration of Epistle and

469

470

471

See further instances amongst the Dead Sea documents, which provide some evidence for doom pronouncements against the demonic: 1QS ii 9 (against “the men of the lot of Belial”, in a negative reformulation influenced by the Aaronic blessing of Num. 6:24–26); 4Q280 2.2 (similar language as 1QS, but within a curse against Melkiresha); 4Q410 1.5; 4Q511 3.5 (perhaps a pronouncement against demonic spirits). For the promise of eschatological “peace”, see Jub. 27:29–30; 1QS ii 4; iv 7; 1QSb iii 5; 1QM i 8–9; xvii 7; 1QHa v 11, 23; vii 16; xix 27; 1 Bar. 3:13. See Amos 5:11 and, further, Hab. 2:12: “Woe to him who builds a town with bloodshed and founds a city with iniquity” and the interpretation of it applied to the “Man of Lies” in 1QpHab x 5–13.

1 Enoch 94:6–95:2

263

Apocalypse of Weeks, is consolidated in the later Jesus tradition of Q: sharp contrast is made between a “house” built on a rock by the wise and one built on the ground by the fool (Mt. 7:24–26 par. Lk. 6:48–49). The destruction anticipated for sinners is complete; nothing which they have invested will remain (cf. 91:5). The means by which this judgement will be accomplished is “the sword”, as in 99:16a and implied in 98:12a. This, in turn, reflects the punishment to be meted out against the wicked in the seventh and eighth weeks of the Apocalypse (at 91:11–12); see the Note to 91:12b. 7b. And (woe to) those who acquire gold and silver: in the judgement they will be quickly destroyed. Supposing that the subject of wealth does not occur until verse 8, Charles argued that verse 7b is an interpolation.472 The allusion to Jeremiah 22:13 in verse 7a, however, makes a reference to wealth appropriate at this point. The invective against those who gather wealth appears to be categorical. However, the instructions regarding the king in Deuteronomy 17:17b, which declare that he should “not acquire silver and gold in great quantity for himself”, do not preclude wealth altogether (so also the adaptation of the text in 11QTa lvi 19). Moreover, it is possible that the author regarded a specific means of obtaining wealth as reprehensible; so, for example, he may have seen a contrast here to what is already familiar from the Apocalypse of Weeks during the eighth week: “they will acquire possessions through righteousness” (4QEng 1 iv 17), though such wealth is deferred until a time of eschatological restitution. See further the Note to 99:13, from which more details about the social context of the writer and his readers may be inferred. Nevertheless, the force of the invectives against the rich among the woes that follow reflects more than a mere conditional criticism of wealth, which, for example, is found in texts like Psalm 119:72; Proverbs 3:14; 8:10, 19; 22:1; Wisdom of Salomon 7:9; and Sirach 40:25. Concerning the quick or sudden destruction of the wicked, see the Note to 94:1c. 8a. Woe to you rich ones, for you have trusted in your wealth. With the change from the third person to second person, this is the writer’s first direct denunciation of the rich in the Epistle. The motif of trusting or bragging in riches is taken from biblical tradition: Psalm 49:5–11 (esp. v. 6); 52:7 (contrasted with trust in the enduring mercy of God); Proverbs 11:28; Jeremiah 9:23 (cf. Job 31:24; Wis. 5:8; Sir. 5:8; 1 Tim. 6:17–18; and the addition to Mk. 10:24 – mss. A C D Υ f1.13 2427 W lat sy bopt).

472

Charles, The Book of Enoch, p. 235; cf. also Black, The Book of Enoch, p. 296.

264


8b. However, you will have to depart from your wealth since in the days of your wealth you did not remember the Most High. The text leaves open the logical possibility that wealth is not categorically bad; the text implies that if the rich are mindful of God, their possessions will not be lost. The author’s emphasis, however, is on the loss of wealth by those who have not acted piously. The loss of possessions, which is regarded as the inevitable end for the rich addressees, refers euphemistically to the time of death. The author thus draws on a proverbial wisdom motif not only anchored in biblical and later Jewish tradition but also widespread in Graeco-Roman world. See especially Psalm 49:16–17 (“do not fear when someone becomes rich … for when he dies, his glory will not go down after him”); Job 1:21 (“naked I came from my mother’s womb, and naked I shall return there”, RSV; par. Qoh. 5:15–16 and Philo, Spec. 1.295); Sirach 11:18–19; 14:16 (“give, take, and beguile yourself, because luxury is not to be found in Hades”); Musar le-Mevin at 4Q418 103 ii 9 (“ … your wealth [hknvh ] together with your cattle, [when the days of] your life [come to an end], they will come to an end together (dxy vmty ) …”);473Pseudo-Phocylides 110 (“it is impossible to carry wealth and goods with you into Hades”); and Syriac Menander 368–376 (esp. vv. 372–373 – “one does not use goods in Sheol, and riches do not accompany one into the grave”). In the New Testament, the motif is proverbially re-expressed in 1 Timothy 6:7 (“for we brought nothing into the world, that we cannot take anything out of it”). From Egypt, the Papyrus Insinger, dated to the 1st century CE, states in 18.13 that “the owner of millions who acquired them by hoarding cannot take them to the mountain [place of the dead] in his hand” (cf. also 19.2). See also the ancient Greek poets Theognis (late 6th – early 5th c. BCE), Elegy 725–726 and Menander (late 4th – early 3rd c. BCE), Monostichoi 87 (a close parallel: “no mortal carries along wealth when he departs”); and the Latin writers Seneca, Epistula morales 102.25 and Propertius, Elegiae 3.5.13–18 (“you will take no wealth to the waters of Acheron …”).474 Concerning the passing or temporariness of riches, see further Proverbs 11:7; 23:4–5; 27:23–24; Sirach 5:8; 10:9–18; 19:2–3; and 31:1–7. The writer, however, is not merely drawing attention to the principled transcience of wealth. The loss of wealth is regarded as a consequence of a failure to be mindful of God. For use of the phrase “did not remember 473

474

On the interpretation of this text, see Murphy, Wealth in the Dead Sea Scrolls and the Qumran Community, p. 205. For the ancient Greek and Latin references and discussion, see Walter Wilson, The Sentences of Pseudo-Phocylices (CEJL; Berlin and New York: Walter de Gruyter, 2005), pp. 148–49.

1 Enoch 94:6–95:2

265

(God)” to describe wrongdoing with consequences – which occurs more rarely than its positive counterpart – see Judges 8:34; Psalm 106:7; 137:6; Isaiah 57:11; and 4Q381 33a,b+35.11. A similar idea occurs in the numerous exhortations not to “forget” (xk> ) God in the Hebrew Bible,475 and often carried with it connotations of idolatry; see Deuteronomy 32:18; 1 Samuel 12:9; Psalm 9:17; 50:22; 78:7, 11; 106:13, 21; Jeremiah 23:27; Hosea 2:13 (cf. the interpretation in 4QpHosa 1 ii 3); 13:6; Jubilees 1:14; 4Q390 1.8; 2 i 10; 4Q422 i 11; and 1 Baruch 4:8. The most important biblical tradition for this verse is Deuteronomy 8:17–18: “Do not say to yourself, ‘My power and the might of my hand have gotten me this wealth (hzh lyxh ; Tg. Onq.: Xyckn , possessions).’ But remember the Lord your God, for it is he who gives you power to get wealth (lyx tv>il ; Tg. Onq.: ]yckn ), so that he may confirm his covenant that he swore to your ancestors, as he is doing today.” If the last mentioned text has shaped the language of the Enochic writer, then the concern is not so much with the idolatry of the rich (however profoundly understood), but rather with their sense of selfsufficiency and security. See further the Notes to 97:8–10, where the writer claims that the wealth of the rich sinners has been gained unjustly. 9. You have committed blasphemy and iniquity, and you have been prepared for the day of bloodshed, for the day of darkness, and for the great day of judgement. The expression “prepared” (delwana konkemu) reflects a passivum divinum; God is at work in preparing the judgement while the rich gather their wealth (cf. 98:10; 99:6; and Sim. at 53:3–5; 54:4–5; 60:6; and 66:1; cf. also Jdt. 9:6). The notion of preparation by God („vri ) for punishment occurs in Isaiah 30:33 (for Assyria). The later 4 Ezra emphasizes that divine preparation for a place of judgement against the wicked already took place at the beginning of creation (7:70; 8:59; cf. Mt. 25:41). This contrasts with the rewards “prepared” for the righteous in the Epistle (103:3; cf. 4 Ez. 8:52, 60), a theme that is picked up in the New Testament (Mk. 10:40 par. Mt. 20:23; 25:34; 1 Cor. 2:9; Heb. 11:16). The outcome of the sin committed by the wealthy is described in terms of a threefold reference to the day of divine punishment. The first expression, “the day of bloodshed”, underscores that the judgement will be a time of violence, presumably when vengeance against the rich who are addressed will be requited. The expression, without parallel in the biblical tradition, 475

E.g. not to forget God (Deut. 6:12; 8:11; Ps. 44:20; Isa. 17:10; 51:13; 65:11–12; Jer. 2:32; 3:21; 13:25; 18:15; Ezek. 22:12; 23:35; Hos. 8:14), the covenant between God and Israel (Deut. 4:23, 31; 2 Kgs. 17:38), God’s instructions (Deut. 26:13; Ps. 119:16, 83, 93, 109, 139, 141, 153, 176; Hos. 4:6; 1 Macc. 1:49; 2 Macc. 2:2), wisdom’s instruction (Prov. 3:1; 4:5). See the later 1 Esd. 1:6.

266


reflects the language of the author: it is reinforced in 99:6, where it is further characterised as “the day of unceasing bloodshed”. In 100:3, the author describes the gruesome extent to which the blood of sinners will flow. It is not clear whether the punishment of the rich through bloodshed is regarded as fitting retribution for their consumption of blood (93:11). More likely, this form of punishment is simply anticipated as vengeance. This is to become a prominent theme for the writer since those addressed are held responsible for what they have done to oppress and persecute the righteous (cf. 95:7; 96:8; 99:11, 15; 100:9; 102:9; and 103:9–15). The second and third descriptions of judgement involve more traditional expressions. “The day of darkness” (Heb. „>x ,vy ) corresponds to prophetic depictions of the Day of YHWH in the Hebrew Bible; see especially Amos 5:20, Joel 2:2, and Zephaniah 1:15 (“a day of darkness and gloom”, hlpXv „>x ,vy, Grk. $μωρα σκτοψ« κα γνφοψ; see also 6Q18 2.3, 4Q422 iii 9, and Grk. Est. 11:8; compare Job 3:4–5).476 The description of the day as one of darkness may, as in the biblical tradition, be a way of portraying the place where punishment happens or is carried out. Thus in 92:5, the writer declares that sin will “perish in darkness forever”, while according to 103:8 the spirits of the wicked will be punished “in darkness and in chains and in burning flames” when they come to “the great judgement”. In 102:7 the wicked are ironically made to justify their oppression of the righteous by declaring that the righteous, like they themselves, die “in sadness and darkness”. For further references in the Enochic tradition to “darkness” as a description of the place of punishment, see the Book of Watchers at 10:4–6 (‘Azazel [Eth.] is cast into the place of darkness where he will subjected to fire) and the later Similitudes at 46:6 and 63:6 (darkness is the dwelling for sinners477), and 62:10 and 63:11 (the face of sinners will gather with darkness; cf. Nah. 2:10 and Joel 2:6). “The great day of judgement” has an equivalent in the expression “the day of the great judgement”.478 As the preceding expression, it is inspired by

476

477

478

Further, cf. Amos 5:18 (“darkness and not light”); Job 15:23 (a day of darkness awaits the wicked); 1QS ii 8 (“the gloom [hlpX ] of eternal fire”; par. 4Q257 ii 4); 4Q184 1.5–7 (the dwelling places of the “wicked woman” – a metaphor for folly – are “couches of darkness … in eternal fire”). In the New Testament, see Heb. 12:18 (“you have not come to … darkness and gloom”); 2 Pet. 2:17 (“waterless springs … for whom the deepest darkness has been reserved”); and Jude 13 (“wandering stars for whom the blackest darkness has been reserved forever”). On the varying terminology, see Charles, The Book of Enoch, pp. 83–84 n. to 1 En. 45:2.

1 Enoch 94:6–95:2

267

the Hebrew Bible, though not in this precise form. Several passages refer, for example, to “the great and terrible day of the Lord” (Joel 2:11, 31; Mal. 4:5; cf. Acts 2:20), while Zephaniah 1:14 designates the judgement as “the great day of the Lord” (cf. Rev. 6:17 and 16:14). On the other hand, the author is reflecting more contemporary usage, as found in Book of Watchers, referring to the time of divine judgement over the fallen angels, at 10:12 (4Q202 1 iv 11 – ]Xbr Xmvy di , “until the great day[ of their judgement”479) and 19:1 (Eth I mss., EMML 2080, Ryl and some Eth. II mss.; Cod.Pan. – μωξρι τ'« μεγ(λη« κρσε)«; cf. 16:1; Bk. of Dreams 84:4; and esp. Apoc. of Weeks 91:15), while referring to the punishment of sinners in 22:11 (Eth. I and II and Cod. Pan., μωξρι τ'« μεγ(λη« $μωρα« τ'« κρσε)«; cf. also 22:4; 25:4; and Sim. at 45:2). In Jubilees 23:10, the phrase (cf. 4Q221 3.2) refers more generally to the final judgement. Elsewhere in the Epistle, at 103:8, immediately after mentioning the “darkness” where the wicked will be punished, the author refers to the event as “the great judgement” (cf. also 98:10; 99:15; 101:4; and 104:5).480 10. According to this I say and make known to you that the One who created you will overturn you, and with regard to your fall there will be no compassion, and your Creator will rejoice over your destruction. The formula “I say and make known to you” recalls prophetic speech when it announces judgement as a word of God, “thus says the Lord”.481 Whereas in verse 8b God is designed “the Most High” whom the wicked have not remembered, here he is “the One who created you” or “your Creator” (respectively, za-fatarakemu and fatarikemu). The designation “Creator” draws attention to the relationship between the rich and God; created by God, they can be held accountable because they have not remembered him (v. 8; cf. Deut. 32:6–7).482 Three phrases refer to the judgement of the wealthy addressees: God will overturn them (vb. gafte‘a), there will be no compassion at their downfall (deqat), and there will be divine gladness at their destruction. The author considers the wrongdoing of the addressees to be so reprehensible that the Creator’s judgement over them shall be irreversible and leave no room for

479

Whereas all Eth. and Grk. versions simply read “the day of their judgement” (μωξρι

$μωρα« κρσε)« ατ*ν). 480

481 482

For other texts within the early Enoch corpus that refer to the eschatological “day” of judgement, see Bk. of Watchers 1:1; Sim. at 45:2; 48:8, 10; 50:2; 55:3; 58:8; and the Eschat. Admon. 108:10. See the discussion in Argall, 1 Enoch and Sirach, pp. 45–46. See Nickelsburg, 1 Enoch 1, p. 463.

268


compassion; this strong pronouncement echoes a similar idea in Isaiah 27:11, Jeremiah 13:14 (against the unfaithful of Judah) and 21:7 (against the Babylonians). However, whereas the Hebrew Bible texts just cited envisage God as the one who does not take pity, the phrase “there will be no compassion” (’i-yekawwen mehrat) leaves the subject open. The writer may thus envision that the destruction of the wicked will be carried out by the righteous themselves (cf. 98:12), as is anticipated in the Animal Apocalypse (90:19, 34) and implied in the Apocalypse of Weeks during weeks seven and eight (91:11–12; see esp. the Note to 91:12b). That God should take pleasure in the destruction of the wicked is denied in Ezekiel 18:23 and 32 and in 33:11, texts which rhetorically emphasize how bad the deeds of the wicked must nonetheless be to result in their death.483 Here the emphasis is different: while the culpability of the wicked is retained, the writer, in anticipating divine rejoicing over their destruction, implies that the wicked have so cut themselves off from their Creator, that they can no longer receive mercy. The motif of God’s joy at such destruction occurs in the Animal Apocalypse at 89:58 (over the destruction of the unfaithful of Israel at the time of the exile), and in the Ethiopic tradition it is picked up and attributed to “the angels of heaven” in 97:2 (see Note there). The idea can be found in biblical tradition; in Deuteronomy 28:63, Israel are warned that God will rejoice when they perish on account of their disobedience.484 The author similarly applies the motif to the wicked whom he regards as disloyal or faithless. The text’s use of tradition, as elsewhere, implies that those against whom the woes are directed are Jewish contemporaries.485 The text denotes the eschatological reversal of what the author attributes in 98:13 to the wicked who “rejoice in the distress of the righteous”. 11. And in those days your righteous ones will become the object of reproach to the sinners and to the wicked ones. The content of this verse, as it stands in the Ethiopic, is difficult to reconcile with the immediate context. The reference to “your righteous ones”, even if understood as “the right-

483

484

485

On the other hand, in text such as 4Q225 (=4QPsJuba) 2 ii 6–7 it is “the angels of M[astema” who “rejoice and say, ‘Now he [Isaac] will perish’”. The motif is thus to be distinguished from divine mockery against the evildoer, which anticipates rather than responds to their destruction (Ps. 2:4; 37:13). The motif is transferred to the righteous in later texts, such as Rev. 18:20 in which “saints, apostles, and prophets” are enjoined to rejoice over the judgement of God against “Babylon”.

1 Enoch 94:6–95:2

269

eous ones among you (plur.)486”, does not fit well with the categorical denunciations levelled against the wicked since 94:6. Furthermore, there is a stylistic problem: in contrast to the foregoing and following verses (which are structured in stichoi), verse 11 is formulated as a single thought. While Charles argued that the verse is “imperfect” (i.e. incomplete),487 Nickelsburg plausibly suggests that the Ethiopic reflects a Greek mistranslation of a Semitic Vorlage: “the ethical dative ]vkl was read as a dative of possession”.488 Thus, instead of “your righteous ones”, the more original text would have read something like, “And in those days, the righteous will become a reproach to you, O sinners and wicked ones.” Although this solution does not resolve the stylistic aberration of verse 11, it can be thought, by extending the imagery to include the righteous, to follow on logically from the image of God’s rejoicing in the previous verse. Whereas the Ethiopic (as given in the translation here) has the derision of the righteous by the wicked in view, the reconstructed text would mean that the ultimate position of the righteous will be a foil for the shame and destruction coming upon the wicked.489 95:1. Who would allow my eyes to become a cloud of water, so that I could weep over you and pour out my tears as a cloud of water and find rest from the sorrow of my heart? The literal translation given here construes the interrogative pronoun mannu as “who”, in line with 95:2a (see below).490 Another possible translation, followed by most scholars,491 takes

486

487

488 489

490 491

Charles (The Book of Enoch, p. 236), following BM 485, BM 491, Abb 35 and other mss., reads the text as referring to “your [sing.] righteous ones”, i.e. to the descendants of Methuselah. As the lectio difficilior, a plur. “your” reading (as e.g. EMML 2080, Ryl, and Eth. II mss.) would have been a reference to wicked amongst whom there are some righteous ones, since the wicked are the nearest antecedent to the pronominal suffix. Black (The Book of Enoch, p. 296), who takes “your” as a plur. form, relates the possessive to the more remote “Methuselah and his family” (cf. 92:1c?). Charles, The Book of Enoch, p. 236, who reconstructs: ‘Oh that ye were become a reproach and an evil, and that so judgement might overtake you, sinners.” Nickelsburg, 1 Enoch 1, p. 463. Admittedly, there is no precise parallel for this in biblical tradition. See, however, 1QM xii 7–8. Thus Nickelsburg’s suggestion that the original text would have referred to rejoicing of the righteous over the destruction of sinners (cf. 96:1, Abb 35 and Abb 55) is an overinterpretation that attempts to make v. 11 fit too neatly into v. 10. With Isaac, “1 (Ethiopic Apocalypse of) Enoch”, p. 76. E.g. Charles, The Book of Enoch, p. 236; Black, The Book of Enoch, p. 88; Knibb, The Ethiopic Book of Enoch, 2.228; Uhlig, Henochbuch, p. 718; Nickelsburg, 1 Enoch 1, p. 460.

270


the interrogative as rhetorical and recognises a possible allusion to Jeremiah 9:1 (Grk. 8:23): “O (ym ; Grk. τ«) that my head were water (,ym ), and my eyes a fountain of tears (himd rvqm ynyi ), so that I might weep day and night for the slain of my poor people!” A parallel, likewise influenced by Jeremiah, is found in the later 2 Baruch 35:2: “O that my eyes were springs, and my eyelids, that they were a fountain of tears.” Since the expression “cloud (Eth. dammana; Heb. and Aram. ]ni ) of water” is unusual, Charles argued that the text was corrupted during the course of translation from the Semitic Vorlage into Greek: either an original ]yi (“fountain” = Grk. πηγ) was rendered by νεφωλη (“cloud”, which corresponds to ]ni ) or the expression ,ym ]ni ynyi (“my eyes a cloud of water”) was itself corrupt, with the term for “cloud” a dittograph of “my eyes”.492 Convinced by the former of these explanations, Nickelsburg has emended the first expression “cloud of water” to read “fountain of water”, while retaining the second “cloud of water”.493 Knibb has, however, rejected the reconstruction.494 Indeed, though unusual, the recurrence of the textually unproblematic “cloud of water” in the second part of the verse does not render a first occurrence as “impossible”. Whether or not the specific wording reflects a corruption through translation or scribal transmission, the text alludes to and adapts the text of Jeremiah.495 The writer has thus shifted the imagery from a rejoicing over the destruction of the wicked to weeping. As verse 95:2 will show, the reason for the writer’s sorrow is not so much their punishment or destruction as it is their misdeeds. Just as Jeremiah’s lament is concerned with the faithless people of God (cf. Jer. 8:18–9:17; cf. also Lam. 2:18 and 3:49), so the text reflects the great disappointment of the writer at his community’s Jewish adversaries. The “sorrow of my heart” is not explained here; it is, however, not a compassionate sadness, but rather may be an expression of grief that the wicked have subjected the righteous to such oppression (e.g. 96:5; 98:13; 99:13, 15; 100:7; 102:9; 103:9–15; 104:3). The writer thus adopts the voice of lament found frequently in the Psalms (Ps. 13:2; 25:17, 19–20; 55:2–7; 102:1–10; 143:1–12; cf. 4 Ez. 3:29–30; Rom. 9:1–3), though the petitions of deliverance from the wicked or adversaries in the Psalms give way here to the writer’s own focus on the announcement of woes against them. 492 493

494 495

Charles, The Book of Enoch, p. 236. Nickelsburg, 1 Enoch 1, pp. 463–64; his reconstruction of the entire verse on p. 465 remains speculative. Knibb, The Ethiopic Book of Enoch, 1.228. Cf. esp. Black, The Book of Enoch, pp. 296–97.

1 Enoch 94:6–95:2

271

2a. Who has allowed you to commit blasphemy and evil. The parallels the beginning of verse 1. Whether one reads the interrogative pronoun (mannu) with a verb in the perfect (“has given you”, wahabkemu) or subjective (“would give you”, yehubakemu), the sentence is best construed as a question than as a rhetorical wish (cf. Note to v. 1).496 The rhetorical question presupposes the answer, “the One who created you has not allowed you to do this” (cf. 94:10). The text assumes that the sinners are in a relationship of accountability to God, who provides no warrant for what they do. If the text has been correctly construed, the writer may be hinting that those he calls “sinners” (v. 2b) understand their practices on theological grounds. Between the writer and his community, on the one hand, and the opponents, on the other, differences in social location and economic practices were being expressed through theological reasoning. This becomes clear in 98:9–99:2 2b. Thus the judgement will overwhelm you, O sinners. The verb with the object suffix (yerakkebakemu) literally means “will find you”; for a similar idiom, see Deuteronomy 31:17 (bis) and 21 (MT), Numbers 32:23 (MT – “your sin … will find [Xjmt , Grk. καταλ(β+) you”), Tobit 12:7 (both Grk. recensions – “do good and evil will not find [ε ρσει] you”), and 4QApocryphon of Joshuaa = 4Q378 3 i 3 (“many troubles will find you”, tvbr tvrj hkvXjm [v ).497 See also the Ethiopic text to 100:8b (“fear will find you”; cf. 98:9). This statement punctuates the first series of woes in 94:6–95:2a. As a conclusion, it pronounces to the “sinners” that their ultimate condemnation is unavoidable (cf. Prov. 19:19; Sir. 16:13; 2 Macc. 7:31; 9:32b).

496

497

Nickelsburg (1 Enoch 1, p. 464) correctly observes that it would be impossible for the author to “be wishing that the sinners practice evil”; both he and Knibb (The Ethiopic Book of Enoch, 1.228) thus translate a question. In his attempt to retain the sense of a wish in line with v. 1, Black (The Book of Enoch, p. 88) is forced to provide a translation that changes the text: “May hatred and wickedness be yours”. Black seems to follow Charles who, in this vein (The Book of Enoch, p. 236), suggests that whereas Eth. mannu wahabkemu (Berl has yahabkemu) can be translated as either “who has/will give(n) you” or “Oh that ye were”, an emendation of the subjunctive kama tegbaru (lit. “that you may commit”) to kama tetgabberu (lit. “that you be made into”) would make it possible to render, “Oh that ye were become a reproach and wickedness.” See also, in a related sense, Ps. 21:9.

272


95:3: First Consolation of the Righteous (3) O righteous ones, do not be afraid of the sinners, for the Lord will again deliver them into your hand so that you may carry out judgement on them as you wish. Textual Notes Ethiopic: (3) “Do not be afraid of” (’i-tefrehu; EMML 20801 mg. corr. from ’i-tefhu) – Tana 9 reads wa-’i-tefrehu (“and do not be afraid”). // “The Lord” (’egzi’; Tana 9, EMML 2080, Berl, Abb 35, Abb 55, EMML 1768, EMML 6281) – BM 485, BM 491, Ryl, and Eth. II mss. read ’egzi’abher (“God”). // “Again” (ka‘eba) – omitted in Abb 55. // “Into” (westa) – ditt. in Bodl 5 (westa westa). // “Your hand so that you may carry out” (’edekemu kama tegbaru) – BM 485 reads ’edehomu kama yegbar (“their hand, so that he [God] may carry out); Abb 55 reads only ’edekemu kama (“your hand, so that”). // “Judgement” (kwennane) – Tana 9 reads kwello (“everything”). General Comment This is the first, and most brief, direct address in the Epistle to the righteous. It splits two denunciations of the wicked in 94:6–95:2 and 95:4–7 which focus, respectively, on their culpability and the inevitability of their judgement. In changing the addressees from the wicked to the righteous, the writer momentarily suspends his rhetorical address (see the General Comment to 94:6–95:2) in order to re-enforce the effect God’s punishment of sinners will have on the righteous both now and in the future. Certainty of divine justice is to mitigate the anxiety of the righteous community in the present, while the prospect of their participation in the execution of this justice is assured. Notes 3. O righteous ones, do not be afraid of the sinners, for the Lord will again deliver them into your hand so that you may carry out judgement on them as you wish. Though already addressed in 94:3, where they are warned against walking “in the wicked path”, the righteous are addressed as such for the first time after the beginning of the woes (94:6). The verse here, flanked on either side by invectives against the wicked, is not a thematic interruption, as it contains catchwords and nomenclature which take up and develop what precedes in this section (“sinners” in 94:11, 95:2b; “judgement”, 95:2b) and anticipates what follows (“sinners”, 95:7a). The writer conceives divine punishment against the wicked as taking a form of retribution to be carried out by the righteous (see Ps. 58:10; Apoc.

1 Enoch 95:4–7

273

of Weeks at 91:12b, 98:12; cf. further Sim. at 38:5). This point would, at best, be only implicit in the following verses (95:4–7) which emphasize the certainty of destruction without explicitly saying how this is to come about. Thus the process of punishment described in verse 3 provides a human dimension to God’s wrath that takes the retribution described in the Apocalypse of Weeks in weeks seven and eight (91:11–12) a step further. While in the Apocalypse the wicked are simply to be destroyed by instruments such as a “knife” or “sword” – weaponry that may imply human agents (see the Notes to 91:11–12; cf. 98:12) – the writer expressly declares that the righteous will play an active role in their judgement. The righteous have nothing to fear because victory over sinners, which is guaranteed, will be accomplished by God himself. Only once God vanquishes the wicked are the pious to be given free reign to do with them “as you wish” (cf. also 96:1). Having the righteous involved in this way reflects an understanding of divine judgement as a reversal of fortune. Here is described an act of retribution (see also 95:5b); since the wicked have their way with the righteous now, the righteous will be able to have their way with the wicked in return, at a time when God has intervened to bring the activities of “sinners” to a halt.

95:4–7: Second Woe-Oracles Against the Wicked (4) Woe to you who pronounce curses so that they will not be loosed; healing will be far from you because of your sins. (5) Woe to you who repay your neighbour with evil, for you will be repaid according to your deeds. (6) Woe to you, witnesses of falsehood, who weigh out iniquity, for you will quickly be destroyed. (7) Woe to you, O sinners, because you persecute the righteous, for you yourselves will be delivered over and persecuted by iniquity, and its yoke will be heavy on you. Textual Notes Ethiopic: (4) “So that they will not be loosed” (kama ’i-yetfethu; EMML 2080) – BM 4912 spells kama ’i-yetfathu; Abb 352, Ryl and Eth. II mss. read kama ’i-teftehu (“so that you will not loose [them]”)498; Tana 9,

498

This reading is followed by Nickelsburg (1 Enoch 1, pp. 460–61) for his translation; since “that” in his translation renders kama (“so that”) and is not a relative pronoun,

274


Berl, BM 485, BM 4911, Abb 351 (?), EMML 1768 and EMML 6281 read without the neg. particle kama yetfattehu (“so that they will be loosed”); omitted in Abb 55. // “Healing will be far” (wa-faws rehqa; EMML 2080, BM 491, EMML 1768) – Berl has wa-fawsa rehqa; Ryl has wa-faws rehuq; Tana 9, Abb 55, Ryl and Eth. II mss. have wa-fawsa (Tana 9 wa-faws) rehuq; and BM 485 corrupts the text, perhaps because of a misplaced kama, with a verb wa-fawsa kama yerxaq (“and healing so that it will be far”); EMML 6281 has wa-yetfawwesu (sic!) rexqa. // “Your sins” (xati’ata zi’akemu) – Berl reads the equivalent xati’atkemu; Tana 9 adds the phrase nagaru xaba tagadfa hallo, which together with the preceding words would render “because of your sins his word where it was thrown/rejected”.499 (5) “Your neighbour” (la-bisekemu) – EMML 6281 has la‘la bisekemu. // “For” (’esma) – BM 491 reads ’ella (“who”); Curzon has kama; omitted in Abb 55. // “You will be repaid … deeds” – omitted in Abb 55. // “You will be repaid” (tetfaddayu) – BM 484 has tefaddeyu. // “Your deeds” (megbarikemu) – Berl spells defectively megbarimu; Tana 9 has megbarikemu. (6) “Witnesses of” (la-sama‘ta; EMML 2080, Berl, BM 491, Abb 35, Abb 55, EMML 1768, EMML 6281, Westenholz Ms.) – Ryl and most Eth. II mss. spell la-sama‘tata; Tana 9, BM 485 and Ull have sama‘ta. // “Who weight out iniquity” – omitted in Abb 55. // “Who weigh out” (’ella yedallewwewa; EMML 2080) – BM 485 spells ’ella yedellewwewa; EMML 1768, Ryl and most Eth. II mss. read with conj. wa-la-’ella yedallewwewa (EMML 1768 yedallawwewa, Ull tedellewwewa) (“and [you] who weigh out”); BM 491 has wa-la-’ella yadlewwewa; EMML 6281 has sing.(?) wa’ella yedallewwa. // “You will … be destroyed” (tethag walu, 2nd pers.; EMML 2080, Berl, BM 485, most Eth. II mss.) – Abb 35 and EMML 1768 read with 3rd pers. yethag walu (“they will be destroyed”), Tana 9 spells tettehag walu; and Ryl spells tethag walu. (7) “O Sinners” (la-xate’an; EMML 2080, BM 491, Berl, Abb 35, EMML 1768, Bodl 5, Ryl1, most Eth. II) – BM 485, EMML 6281, Ryl2, Ull, BM Add. 24185 read xate’an; Tana 9 spells xat’an. // “You persecute the righteous” (la-sadeqan tesaddedewwomu) – Tana 9 transposes to tesaddedewwomu la-sadeqan. // “For you yourselves will be delivered over” – omitted in Abb 55. // “You … will

499

his translation would make best sense if an object were assumed, i.e. “that you cannot loose (them)”; cf. Knibb, The Ethiopic Book of Enoch, 2.228 n. to 95:4, whose rendering translates Ryl (and Eth. II). The text makes little or no sense; for a speculative attempt, see Black (The Book of Enoch, p. 297) who proposes an emendation of the preposition xaba to xabr(a) (= vrbx ) and translates, “because of your sins the words of (your) spell-binding … have been (will be …) rejected”.

1 Enoch 95:4–7

275

be delivered over and persecuted” (tetmettawu wa-tesaddedu; EMML 2080, Ryl, Eth. II mss.) – BM 485 has temettewu wa-tesaddedu; BM 491, Abb 35 and EMML 1768 read tetmettaw (sing.) wa-tesaddedu; Tana 9 has tetmattawu wa-tesaddedewwomu which in the context results in “you will be delivered over and persecuted [by] them [with] iniquity”; EMML 6281 spells tetmattaw wa-tesaddu. // “By iniquity” (’em-‘amada; Tana 9, EMML 2080, BM 491) – Berl and EMML 1768 spell defectively ’em-‘ada; BM 485 reads ba-‘amada; Abb 35, EMML 6281, Bodl 5, Ull, most Eth. II mss. have ’ella ‘amada (“O those who are of iniquity”); Ryl has ’alla (rd. ’ella?) ‘amada; Munich 30 has ’ella ba-‘amada (“O those who are in iniquity”). // “Its” (zi’aha; Tana 9, EMML 2080, BM 485, BM 491, EMML 1768) – Berl reads with the masc. form zi’ahu; Abb 35, EMML 6281, Ryl and Eth. II mss. read zi’ahomu (“their”, i.e. the yoke of “the righteous ones”, in contrast with the yoke of the oppressors in 103:11). // “Will be heavy” (wa-yesanne‘) – BM 485 has fem. form tesanne‘. // “On you” (la-‘lekemu; Tana 9, EMML 2080, Berl, BM 485, EMML 6281, Ull, Bodl 4) – Abb 35, Abb 55, EMML 1768, Ryl and Eth. II mss. read ba-la-‘lekemu. General Comment The second set of woes, as in the previous series in 94:6–95:2, is followed by a second address to the righteous in 96:1–3. The woes pick up on an emphasis anticipated in 95:3: divine judgement on the wicked will be manifested in a way that corresponds to the deeds they have committed. For a similar pattern, see especially 2 Maccabees 9:5–6, 28 (the divine punishment of Antiochus IV Epiphanes). The four woes in this section are of roughly equal length, with the fourth slightly expanded for emphasis. Each woe-cry follows the same pattern: first there is a denunciation, and second there follows a prediction of divine judgement which will be certain and involve an appropriate form of retribution. The second and third woes, which are addressed to those who commit wrong against their “neighbour” and who act with deceit (95:5 and 6, respectively), are repeated in altered terms in 99:11–12. The content of the first and third woes is picked up and reversed in the exhortations to the righteous that immediately follow (in 96:3 and 96:1, respectively).500

500

Cf. Argall, 1 Enoch and Sirach, p. 200.

276


Notes 4. Woe to you who pronounce curses so that they will not be loosed; healing will be far from you because of your sins. It is not immediately clear what precisely the pronouncing of curses (Eth. tawaggezu gezatata, lit. “you curse with curses”; cf. Deut. 18:11) refers to. The language could be construed in several ways. First, it could denote activities that involve the intention of inflicting harm or injury on others and which are meant to be irrevocable. In this case, “your sins” at the end of the lemma specifically denotes such a practice, and the phrase “healing will be far from you” is a way of describing the injury they will in effect bring upon themselves.501 Second, it is possible that, in view of the reference to healing (Eth. faws) in the second part of the verse, the writer is thinking of those who recite formulae, incantations, or spells in order bring about healing. In this case, there would be an element of irony in the reference to “healing”: though the wicked want to bring healing about, they end up making it all the more remote.502 In either case, the text may be alluding to the fallen angels account in the Book of Watchers in chapters 6–8. In particular, two texts concerned with the fallen angels come under consideration. The first occurs in 6:2–5, which recounts the decision by the rebellious angels to bind one another by oath not to withdraw from their intention to descend and take the women of the earth for themselves. The wording of the versions to verses 4 and 5 is instructive: v. 4 – Aram. “and they said to him, ‘Let us all swe[ar … that not] any of us return from th[is] deed’” (4QEna 1 iii 1,503X ]mn ]hlk hl vrmXv [vniv ; iii 2, [Xl ] ]d hklm ]m hnlk bvtn ) Grk. (Cod. Pan.) “and they all answered, ‘Let us all swear with an oath and let us all bind one another not to withdraw from this intention …’” (πεκρησαν ο,ν ατ- π(ντε« .μσ)μεν /ρκ8 π(ντε«

κα ναεματσ)μεν π(ντε« λλλοψ« μ0 ποστρωχαι τ0ν γν2μην τατην)

501

502

503

So the view preferred by Nickelsburg, 1 Enoch 1, p. 464; cf. also Charles, The Book of Enoch, p. 237. See esp. Black, The Book of Enoch, p. 297, who argues that the Eth. adjective rehuq, behind which stands Heb. or Aram. (qvxr or qyxr, respectively), would take on the meaning “to be lacking” (as in Qoh. 7:23). The verb Xmn is restored from 4QEnb 1 ii 7.

1 Enoch 95:4–7

277

Grk. (Syncellus 1) “and they all answered him and said, ‘Let all of us swear with an oath and let us bind each other in order not to withdraw from this intention’” (πεκρησαν ο,ν ατ- π(ντε« .μσ)μεν 3παντε«

/ρκ8 κα ναεματσ)μεν λλλοψ« μ0 ποστρωχαι τ0ν γν2μην τατην)

Syr. “and they answered him, ‘Let us all swear and bind with an oath, lest we withdraw from our intention” ()NYbc oM oNYKph )ld mrxNw olK )M)N hl wYNpw) Eth. (EMML 2080) “and they all answered and said to him, ‘Let us all swear an oath and bind (wa-netwagaz) one another with a curse that we do not change this plan” (EMML 2080) v. 5 – Aram. “ …] all of them together, and [they] bound one another[…” (4QEna 1 iii 3, v ]mrxXv hdxk ]hlk ) Grk. (Cod. Pan.) “Then they all swore together and bound one another by it” (ττε /μοσαν π(ντε« μο4 κα νεεμ(τισαν λλλοψ« 5ν ατ86) Grk. (Syncellus 1) “Then they all swore together and bound one another.” (ττε π(ντε« 7μοσαν μο4 κα νεεμ(τισαν λλλοψ«) Syr. “and they all bound with an oath and swore” ( ) Eth. (EMML 2080, Tana 9) “Then they all swore and bound one (wa-’awgazu) another by it.” The terminology of these texts makes it reasonable to suppose that behind “pronounce curses” in the Ethiopic text lies the Greek term ναεματζ) which, in turn, can be traced to Aramaic ,rxX. In attributing the curses to calculated planning, the text underscores the degree to which the wicked are in the wrong. Without directly mentioning the fallen angels, the writer may be drawing an analogy: the wicked have carried out their activities with such purpose and intention that there is no room for forgiveness or restoration. If the text reflects an allusion to the watcher tradition that could be recognised by the readers, the author may be implying that his opponents’ activities are an expression of cosmic evil. The difficulty with this suggestion is that the phrase “so that they will not be loosed” may have more to do with the consequences of the activity of the wicked than with what they intend (see below). The other text that may lie in the background has to do with the list of objectionable instructions by the fallen angels in 8:3. According to the different versions, the angels’ teachings are as follows:

278


Aram. “Shemihazah taught spell-[making … Hermoni ta]ught how to lo[ose so]rcery and magic and skill[s…” (4QEna + 4QEnb) (4QEna 1 iv 1, v ]rbx [lX hzx ym> ; iv 2, vp> [k vmurxv ]y ]>vtv ; 4QEnb 1 iii 1, [ ]lX h [zxym> ; iii 2, >rx [l [X ]ml Grk. (Cod. Pan.) “Semi(h)aza taught spells and the cutting of roots, Armaros the loosing of spells.” (Σεμιαζα« 5δδα;εν 5παοιδ ργ « κατ το νο«, κα ρζα« Ψνδωκατο« Φαρμαρο« 5δδα;ε φαρμακεα«, 5παοιδy ,yi>rm qvxr ; LXX [118:155]: μακρ ; Grk. ξοιρογρλλιο«) is influenced by details found in Psalm 104[103]:18 (“the high mountains belong to wild goats; the rocks are for a refuge for the coneys”) 523

524

For a possible allusion to Isa. 40:31, see Test. Mos. 10:8, though this is disputed by J. Priest, “Testament of Moses”, in OTP 1.932–33 n. e. Similar to v. 2c-d here, Test. Mos. (10:8–10) expresses eschatological safety for the righteous in terms of their being raised to heights above from which they can look down upon the enemies below. The remote height of eagles’ nests is not alluded to in biblical tradition (in which, instead, comparisons are made with eagles’ swiftness of flight; 2 Sam. 1:23; Jer. 4:13; Lam. 4:19). See, however, the prayer of 4Q504 6 ii 6–9 in which the petitioners, God’s people, compare God to an eagle upon whom they (and not the Gentiles) are supported. The image of aloofness achieved by the height of the eagles’ flight and of their places of dwelling is generally reflected in the literature of antiquity; see, e.g., Aristotle Hist. Anim. IX.32: “The nest is not built on low ground but on an elevated spot, generally on an inaccessible ledge of a cliff.” For a paradoxical use of the motif, see Jer. 49:16: even if Edom “lives in the clefts of the rock” and make their nest “as high as the eagle’s”, God will bring them down (cf. also Isa. 2:10, 19, 21).

1 Enoch 96:1–3

289

and Proverbs 30:26 (they are “a people without power, yet they make their homes in the rocks”).525 “From before the wicked” means, as “birds of prey” in verse 2c, that the places to which the animal climbs are far-off from the wicked.526 2e. And they will groan because of you and weep like sirens. The second person plural in “because of you” is difficult to interpret in the text as it stands: (a) does it refer to the wicked ones (who, syntactically, are the nearest antecedent) or to the righteous? (b) Moreover, who are the ones who groan and weep?527 Answers to both (a) and (b) are interlinked. If “you” refers to the wicked ones just mentioned in verse 2d, then it marks a formal departure from the rest of the section that otherwise only addresses the righteous in the second person. This, indeed, is how most of the translations construe the text. In this case, the judgement of sinners will be grounds for mourning, whether by sirens (see below) or by an unnamed plural subject whose activity is compared to that of sirens.528 In other words, the fate of the wicked is tragically pitiable. If, however, “you” refers to the righteous ones (just as “you” and “your” does throughout the rest of vv. 1–3), then it is the wicked ones who do the mourning (and the reading of sirens as the subject, as in BM 485 and BM 4911, is excluded. Seen in relation to the rest of verse 2, the statement means that sinners will be despondent when, during their suffering, they recognise the refuge that the righteous have been given.529 525

526

527

528

529

See Edwin Firmage, “Zoology (Animal Names in the Bible)”, in ed. D. N. Freedman, Anchor Bible Dictionary (6 vols.; Garden City: Doubleday, 1992), 6.1154, 1157. In line with what has been described in the comment on v. 2a above, Charles (The Book of Enoch, p. 238) argues that “It is the wicked who will flee to hide themselves in secret places, 973 1004 1021, and not the righteous; the latter will not have to conceal themselves on the day of judgement, 1043.” What Charles regards as an inconsistency between 96:2 and other texts of the Epistle is, however, language that contrasts the success and lack of success in hiding from destruction, respectively, by the righteous and the wicked. “Because of you” is the lectio difficilior; several manuscripts from Eth. I reflect an attempt to remove this by reading with the 3rd pers. “because of them” (Tana 9, BM 491 and Berl), so that the subject of the groaning and weeping becomes impersonal while those on account of whom it happens are the wicked. See Nickelsburg, 1 Enoch 1, who argues that ultimately the subject of the verbs is “the sirens, the mythical mourners” of Greek antiquity. So Dillmann, Das Buch Henoch, p. 307. If the wailing is due to the recognition of the secure state of the righteous, then perhaps there is an analogy to the combination of Dan. 7:13 and Zech. 12:10 in early Christian literature (Mt. 24:30 and Rev. 1:7): recognition of the advent of the Son of Man in judgement is accompanied by mourning on account of him.

290


The meaning of the Ethiopic term translated here as “sirens” (sedenatat or sedanat) is uncertain. The matter is not settled by Ethiopic translation tradition in the Old Testament. As Knibb has noted,530 the term may have some correspondence to the Greek .νοκωνταψροι (“donkey centaur”) at Isaiah 34:11 (where there is no Heb. equivalent, as a hendiadys: ’aganent [= “demons”] wa-sedanatat) and 34:14 (Heb. ryi>v ,yyX tX ,yyj , where the Grk. text simply has δαιμνια .νοκενταροι«: ’aganent [= “demons”] wa-sedanatat). This equivalence leads Knibb to translate the Ethiopic as “satyr”, the mythological hybrid creature. Black, on the other hand, thinks of “the (wild) desert ostrich noted for its plaintive cry”, and refers to Job 30:29.531 Nickelsburg regards the term as a reference to “sirens, the mythical mourners of antiquity”.532 Though ultimately uncertain about the underlying term in an Urtext, most scholars have translated the Ethiopic term as “sirens”, noting the Greek rendering for the following texts: Isaiah 13:21 Heb. ,yryi>v hniy tvnb NRSV “ostriches … goat-demons” Grk. σειρ'νε« και δαιμνια (σειρ'νε« either for “daughters of ostriches” or transliteration of ,yryi> )533 Isaiah 34:13 Heb. hniy tvnbl ryjx ,ynt hvn NRSV “the haunt of jackals, an abode for (lit. daughters of) ostriches” Grk. παψλι« σειρν)ν κα αλ στροψ*ν (σειρ'νε« either for ,ynt “jackals”) Isaiah 43:20 Heb. hniy tvnbv ,ynt hd>h tyx NRSV “wild animals … the jackals and the ostriches” Grk. τ< ρια το4 αγρο4 σειρ'νε« κα ψγατωρε« στροψ*ν (σειρ'νε« for ,ynt “jackals”)

530 531 532 533

Knibb, The Ethiopic Book of Enoch, 2.228–29. Black, The Book of Enoch, p. 298. Nickelsburg, 1 Enoch 1, p. 465. Concerning the phenomenon of renderings of a Semitic Vorlage in reverse order, see Milik, The Books of Enoch, p. 149 and, in the Enoch tradition, Stuckenbruck, “Revision of the Aramaic-Greek and Greek-Aramaic Glossaries of The Books of Enoch: Aramaic Fragments of Qumran Cave 4 by J. T. Milik”, JJS 41 (1990), p. 20 n. 29 and p. 25 n. 39.

1 Enoch 96:1–3

291

Job 30:29 Heb. hniy tvnbl irv ,yntl ytyyh xX NRSV “I am a brother of jackals, and a companion of ostriches” Grk. δελφA« γωγονα σειρν)ν Ψταρο« δε στροψ*ν (σειρ'νε« for ,ynt “jackals”) Jeremiah 50:39 Heb. hniy tvnb hb vb>yv ,yyX tX ,yyj vb>y NRSV “wild animals shall live with hyenas …, and ostriches shall inhabit her” Grk. κατοικσοψσιν νδ(λματα 5ν τα« νσοι« κα κατοικσοψσιν

5ν ατD ψγατωρε« σειρν)ν

(ψγατωρε« σειρν)ν corresponds to hniy tvnb “ostriches”) Micah 1:8 Heb. hniy tvnbk lbXv ,yntk dpcm h>iX NRSV “I will make lamentation like the jackals and mourning like the ostriches” Grk. ποισεται κοπετAν E« δρακντ)ν κα πωνο« E« ψγατωρ)ν

σειρν)ν (ψγατωρ) ν σειρν)ν for hniy tvnb “daughters of ostriches”)

See 4 Maccabees 15:21

οξ οFτ)« σειρνιοι μελ8δαι οδε κκνειοι πρA« φιληκο φ)να τοG« κοοντα« 5φωλκονται E« τωκν)ν φ)να μετ< βασ(ν)ν μητωρα φ)νο4ντ)ν

NRSV “Neither the melodies of the sirens nor the songs of swans attract the attention of their hearers as did the voices of the children in torture calling to their mother.” Book of Watchers at 1 Enoch 19:2 Grk. (Cod. Pan.) – “And the wives of the transgressing angels will become sirens (5ι« σειρνα«; Eth. kama salamaweyan, from corr. Grk. ε« ειρναιαι)534 While it is possible that in one instance the term σειρ'νε« transliterates, instead of translates, ,yryi> in Isaiah 13:21 (cf. Isa. 34:14), the term translates either ,ynt (“jackals” – Isa. 43:20; 34:13?; Job 30:29) or hniy tvnb (“daughters of ostriches” – Isa. 13:21?; Jer. 50:39=Grk. 27:39; Mic. 1:8). Both animals, associated with desert regions and often mentioned together (Isa. 34:13; 43:20; Job 30:29; Mic. 1:8), were known for making noises that sound like mourning; thus, for the sake of emphasis, it was not uncommon

534

See discussion in Olson, Enoch, pp. 268–69.

292


for writers to compare human cries of lament with their sounds (Mic. 1:8; 4 Macc. 15:21). While the more remote equivalent, ,yryi> , leaves open the possibility of a comparison to a hybrid creature (whether “siren” or “satyr” in that sense), the wilderness imagery in verse 2c-d makes it seem unnecessary to resort to such an interpretation of the Ethiopic term. 3a. You, however, who have suffered: do not be afraid; for you will have healing, and a bright light will shine upon you. The second series of exhortations to the righteous concludes with an enjoinder not to fear; elsewhere in the Epistle such an exhortation only occurs in 102:4. Whereas in 102:4 the writer addresses those righteous who have already died, the text here focuses on those who presently (i.e. in the author’s time) are undergoing suffering, summarising what the previous woes have described of their conditions. See further the Notes to 95:3 and 97:1. The words of comfort, “do not be afraid”, are inspired by the Jewish scriptures. In the story of taking possession of Canaan, Israel is repeatedly told not to be afraid (i.e. of their enemies and of those peoples who live in the land of Canaan) in the assurance that God will bring about what he promised them (Num. 14:9; Deut. 1:21; 3:2, 22; 31:8; Jos. 8:1; 10:8). This assurance would often be directed at recipients in especially uncertain or adverse circumstances and in need of salvation or deliverance. In the Hebrew Bible this comfort would be variously articulated by the promise of future progeny, protection from the enemy, victory in battle, or a combination thereof.535 Here the patriarch Enoch, who assumes a prophetic or intermediary function, becomes the channel of God’s consolation.536

535

536

To patriarchs: Gen. 15:1; 26:24; 28:13 (Grk.); and 46:3; to Moses: Deut. 1:21; 3:2 (par. Num. 21:34); to kings: Deut. 31:8; Jos. 8:1; 2 Kgs. 19:6 (par. Isa. 37:6); Hag. 2:5; Isa. 7:4; 10:24; 13:2 (Grk.); to the community of Israel/Judah: Deut. 20:3; 31:6; Isa. 10:24; 35:4; 40:9; 41:10, 14; 43:1, 5; 44:8; 2 Chr. 20:15; Neh. 4:8; Jer. 30:10; 46:27–28; Zeph. 3:16; to prophets: Ezek. 2:6–7; Jer. 17:17 (cf. Grk.). In his formcritical study of the material, Edgar W. Conrad has identied the “do not fear” passages addressed to kings in “war oracles” as the most basic from; see Fear not Warrior. A Study of ’al tira’ Pericopes in the Hebrew Scriptures (BJS, 75; Chico: Scholars Press, 1985). Conrad maintains that the original context of the exhortation, including the warrior imagery, was taken up and adapted in divine communications of promises to patriarchs, call narratives to prophets, and in reassurances to Israel as a whole. In the Heb. Bible this kind of reassurance is mediated by those in whom special authority has been invested in relation to the addressees; so, e.g., Joseph to his brothers (Gen. 43:23); Moses to the Israelites (Exod. 14:13); Joshua to the Israelites (Jos. 10:25); David to Mephibosheth (1 Sam. 23:17); Absalom to his servants (2 Sam. 13:28); Elijah to the widow (1 Kgs. 17:13); Elisha to his servant (2 Kgs. 6:16); Gedaliah to the Judaeans (2 Kgs. 25:24; par. Jer. 40:9–10); David to Solomon (1 Chr.

1 Enoch 96:1–3

293

The deliverance promised to those who suffer now is described in three ways. First, it shall be a “healing”, which is precisely what the wicked will not be able to obtain for themselves (cf. 95:4). The second expression of deliverance is more symbolic: “a bright light will shine” upon the righteous. The reception of healing and light is a metaphor for the encouragement to be experienced by God’s people; the combination occurs also in 4Q374 2 ii 8 in the context of paraphrasing the deliverance of Israel from Egypt: “and when he let his face shine unto them for healing, they strengthened [their] heart again …”. As a motif, the shining of light upon the righteous is linked in biblical and Second Temple Jewish tradition to the reception of God’s instruction or understanding (Ps. 119:135; Qoh. 8:1; cf. 1QS iv 2; xi 3; 1QSb iv 27; 1QHa xii 3, 27; 4Q403 1 ii 35; 4Q511 18 ii 8), divine blessing (Num. 6:25; Ps. 67:1; Isa. 60:1; cf. 1QS ii 3; 11Q14 1 ii 7), or in prayers for deliverance from enemies (Ps. 4:6; 31:16; 37:6; 80:3, 7, 19; 94:1).537 In the other works of 1 Enoch, the reception of light is frequently linked with the righteous, for whom it is an eschatological promise; see especially Book of Watchers (1:8 – “the light of God will shine on them”; 5:7 – “the elect will become partakers of light, joy and peace, and will take possession of the earth”) and, later, Eschatological Admonition (108:11–12) and the Similitudes (38:4 – “the light of the Lord of the Spirits has appeared on the face of the holy ones, the righteous and the elect”; 50:1 – “the light of days will dwell over them, and glory and honour will turn back to the holy ones”; 58:3–4 – “the righteous ones shall be in the light of the sun and the elect ones in the light of eternal life that is without end … they shall seek light and find righteousness with the Lord of the spirits”). In his comment on 1 Enoch 5:7, Nickelsburg argues that the motif may refer to resurrection, when the dead are given to see the light again.538 Indeed, in the Similitudes at 50:1 and 58:3–4, the anticipation of “light” for the righteous envisions an unending existence (58:3, 6) that contrasts markedly with that of the wicked. A similar view is discernible in 102:7–8: the wicked are made to declare that after death, both the righteous and they themselves will be in darkness, that is, the former will not see any light. But if a resurrection of the righteous is alluded to, the author leaves unclear what sort (spiritual or physical) it is to be. In view of the versatile biblical tradition, however, the

537

538

28:20); Jahaziel to the Judaeans (2 Chr. 20:17); and Hezekiah to his army commanders (2 Chr. 32:7). In the Dead Sea documents, see the adaptation of Deut. 20:2–4 in the high priests’s address to Israel in 1QM x 3; xv 8; and xvii 4. By contrast, such illumination is denied to sinners; cf. Wis. 5:6; Bk. of Watchers at 10:5 (‘Asa’el/‘Azaz’el); and Sim. 63:6. Nickelsburg, 1 Enoch 1, p. 162.

294


illumination of the righteous, while reflecting the eschatological contrast between the righteous and the wicked, broadly underscores the reversal of conditions. Shaped by biblical tradition, the writer anticipates that the righteous eschatological community will be the recipients of divine blessing and wisdom and, significantly, that they will be delivered from their oppressors. Whereas the exhortations in 95:3, 96:1 and 97:1 are all reinforced by predictions of destruction and judgement against the wicked, those in 96:3, 102:4 and 104:2 focus on the eschatological blessings and benefits which the righteous may anticipate for themselves. 3b. And you will hear a sound of rest from heaven. The third description of God’s eschatological favour is expressed in terms of a heavenly “sound of rest”. The promise is for a respite from the forced subjugation currently experienced by the writer’s community who now seek but cannot obtain it (cf. 103:13). The sound itself shall be God’s formal declaration that they are no longer under the yoke of oppression (cf. 103:15; 95:7b). This will influence the Similitudes in which the righteous will be given rest (48:10; 53:7), while the wealthy landowners and rulers will seek rest but be unable to find it (63:5–6).

96:4–8: Third Woe-Oracles Against the Wicked (4) Woe to you, O sinners, for your riches make you appear to be righteous, but your heart refutes you, so that you are sinners. And this word will be a testimony against you as a reminder of (your) wicked deeds. (5) Woe to you who devour the best of the wheat and drink the strength of the root of the fountain and trample upon the lowly with your strength. (6) Woe to you who drink water all the time, for quickly you will become exhausted and dry up because you have forsaken the fountain of life. (7) Woe to you who commit iniquity and deceit and blasphemy; it will be a reminder against you for evil. (8) Woe to you, O strong ones, who with strength oppress the righteous until the day of your destruction comes. In those days many and good days will come to the righteous in the day of your judgement. Textual Notes Ethiopic: (4) “O sinners” (xate’an) – Tana 9 spells haten. // “For” (’esma) – Tana 9, Berl and EMML 1768 read ’emma (“if”); BM 485 reads ’esma ’emma (“for if”). // “Make you appear to be righteous, but your heart” – omitted in Abb 55. // “Make you appear to be” (yemasselakemu; Tana 9,

1 Enoch 96:4–8

295

Berl, Abb 35, BM 485, BM 491, EMML 1768, yemassalakemu, Ryl1, BM 484, BM 499, Munich 30, Westenholz Ms.) – EMML 2080, Ryl2 and most Eth. II mss. read the causative yamasselakemu (“make yourselves be like” the righteous). // “Righteous” (sadeqana, acc.) – Berl reads nom. sadeqan. // “But your heart” (wa-lebkemu) – Berl reads wa-albekemu (“but your hearts”). // “Refutes you” (yezallafakemu; Tana 9, BM 485, BM 491, Abb 55, Bodl 5, Curzon 55, Vatican 71, Munich 30) – EMML 2080, EMML 1768 and Ryl have yezallefakemu (EMML 1768 yellefakemu); Berl, Abb 35 and EMML 6281 read za-yezallefakemu (“are what rebuke you”; cf. above on Berl). // “Will be … against you” (yekawwen dibekemu) – Abb 55 has yekawwenakemu. // “Testimony” (sama‘ta, acc.) – Tana 9 reads nom. sama‘t. // “As a reminder of (your) wicked deeds” (la-tazkara ’ekuyat; Berl, BM 491, Abb 55) – Tana 9 and EMML 6281 spell la-zakra ’ekuyat (EMML 6281 ’ekuyata); BM 485 and Abb 35 have la-tazkar ’ekuyan; EMML1768 has la-tazkar ’ekuyat; EMML 2080 has la-tazkaru ’ekuyat; Ryl and Eth. II mss. have la-tazkara ’ekuyat. (5) “The best of” (sebha) – EMML 1768 reads with nom. sebh. // “The wheat” (sernay, nom.) – EMML 6281 reads with acc. sernaya. // “And drink” (wa-tesatteyu) – Tana 9 reads ’ella tesatteyu (“who drink”). // “The strength of the root of” (xayla sˇerwa) – Berl reads xayla ’ekl sˇerwa (“strength of food, the root of”); Abb 55 transposes to sˇerwa xayla (“the strong root”); EMML 6281 reads only sˇerwa (“the root of”). // “With your strength” – omitted n Abb 55. // “And trample” (wa-tekayyedewwomu, with 3rd pers. obj. suff.) – EMML 6281 reads the caus. and without the suff. takayyedu. // “All the time” (ba-kwellu gize) – EMML 1768 has defective ba-llu. (6) “For quickly you will quickly become exhausted” (’esma fetuna tetwedde’u; Tana 9, EMML 20801, Berl, BM 491, Abb 35, EMML 1768 tetwadde’u, EMML 6281 tetwadde’u) – EMML 20802, Ryl and most Eth. II mss. read ’esma fetuna tetfaddeyu wa-tetwedde’u (“for you will quickly be repaid and will become exhausted”); Bodl 5 spells ’esma fetuna tetfaddeyu wa-tewedde’u; BM 485 reads with transposition ’esma tetfaddeyu fetuna wa-tetwedde’u (“you will be repaid quickly, and become exhausted”); Abb 55 reads only tetfaddeyu wa-tetwedde’u (“you will be repaid and will become exhausted”). // “And dry up” (wa-teyabbesu) – Bodl 5, Frankfurt Ms. and Vatican 71 have wa-te’ebbesu; Abb 55 reads without the conj. teyabbesu (“dry up”). // “You have forsaken” (hadagmu) – BM 491 has hadagakemu (“he has forsaken you”). (7) “And deceit and blasphemy; it will be a reminder” (wa-g wehluta wa-serfata tazkara yekawwen, acc.; Tana 9, EMML 2080, BM 485, EMML 6281, Ryl, Eth. II mss.) – BM 491 has nom. and acc. wa-g wehlut wa-derfata tazkar yekawwen; Berl and EMML 1768 read with nom. wa-g wehlut wa-derfat tazakar yekawwen. // “For evil” (la-

296


’ekay) – Tana 9 spells la-’ekuy. (8) “O strong ones” (xayalan, plur.) – Bodl 4 reads sing. xayal (“O strong one”); omitted in Abb 55. // “Who” (’ella) – omitted in BM 485. // “With might” (ba-xayl) – BM 491 reads ba-xaylekemu (“with your might”); omitted in Abb 55. // “Oppress the righteous” (tekwarrehewwo la-sadeq, lit. “you (who) oppress the righteous one”; EMML 2080, Abb 351, EMML 6281, Ryl2, Bodl 4, BM Add. 24185, BM 484, BM 490) – Ryl1 (?) may have read the verb as 3rd pers. masc. yekwarrehewwo la-sadeq (“oppress the righteous one”); Tana 9 and BM 485 read the masc. caus. yakwarrehewwo la-sadeq (“(who) let the righteous one be oppressed”); Berl, BM 499 and Westenholz Ms. read yekwarrehewwo la-sadeqan (“oppress the righteous ones”); BM 491, Abb 352, Bodl 5, and most Eth II mss. read and spell tekwarre‘‘ewo la-sadeq (“oppress the righteous one”); EMML 1768 has yekwarrehewwomu la-sadeqan (“oppress the righteous ones”); Ull reads tekwarre‘u sadeqa (“(you) oppress the righteous one”); Abb 55 reads yekwarrehewwo la-nadday (“oppress the poor one”). // “Until” (’eska; Tana 9, EMML 2080, Berl, Abb 35, EMML 1768) – Abb 55, EMML 6281, Ryl and Eth. II mss. read ’esma (“for”). // “Comes” (yemasse’, sing.; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, Ull) – EMML 1768, EMML 6281, Ryl and most Eth. II mss. read verb as fem. temasse’; Bodl 5, Frankfurt Ms., Curzon 55, Curzon 56, BM 486 and Vatican 71 read the fem. plur. yemasse’a. // “To the righteous” (la-sadeqan) – Ull reads la-sadeqan xerun (“to the righteous good”); Abb 55 reads mawa‘el lasadeqan (“days to the righteous”). // “Many and good days” (mawa‘el bezuxan wa-xerun; Tana 9 wa-xirut, EMML 2080, Berl, EMML 1768 waxirut, EMML 6281) – BM 485 has mawa‘ela bezuxata waxeruta; BM 491 has mawa‘el bezux wa xerut; Abb 35, Ryl and Eth. II mss. have mawa‘el bezuxat wa-xerut; omitted in Abb 55. General Comment Whereas the first (94:6–95:2) and second (95:4–7) series of woe-cries contain three and four oracles, respectively, the third has five. The wrongdoing denounced is closely related to the wealth of the wicked, whose activities are carried out at the expense of the righteous. The emphasis on wealth in the present passage reflects and elaborates with more detail on the woes in 94:7–8. While the woes in 96:7 and 8 resume the general tone of most of the preceding woes, those in verses 4–6 portray the wealthy wicked in terms of hypocrisy and food consumption. In addition to wealth and food consumption, two further themes interlink this series of woes: (1) the deeds of the wicked as a “reminder” of their guilt (cf. vv. 4c and 7) and (2) the description of the wicked with terminology that emphasizes their “strength” (cf. vv. 5 and 8).

1 Enoch 96:4–8

297

Notes 4a. Woe to you, O sinners, for your riches make you appear to be righteous. The text implies that those being criticised regard their wealth as a reward for good religious standing; accordingly, they themselves may have associated a life of poverty and hardship with sin. This is thus the first indication in the Epistle that links the prosperity of the opponents with a particular theological framework. In this case, the writer is engaging in a debate with Deuteronomistic theology and queries the assumption that concrete material blessings are the consequence of covenant fidelity.539 See also the Note to 99:2b. 4b. But your heart refutes you, so that you are sinners. By “heart” the text distinguishes between the prosperity of those who are wealthy and their conscience. The author believes that, underneath appearances, the sinners have a conscience that makes it possible for them to know that what they are doing is wrong.540 The author does not consider the possibility of repentance or change; the witness of their “heart” merely serves to reinforce their guilt and supports the testimony of the Epistle (see immediately below) against the sinners. 4c. And this word will be a testimony against you as a reminder of (your) wicked deeds. “This word” is a reference to the document which as a whole functions as an indictment. “Enoch” has been given revelatory knowledge that not only notes the wrongdoings of those who oppress his community but also pronounces eschatological judgement against the wicked (cf. 92:1b – “judge of all the earth”). As revelation, the formal record of these deeds gains a juridical potency that will make divine justice on behalf of the righteous an eschatological certainty (see also 97:4, 6; 98:6–8). This is the first mention of a “reminder” (tazkar) in the Epistle; the term is a complement to the testimony that occurs in a juridical setting: the eschatological “reminder” that leads to judgement is based on what the wicked have done (cf. also 96:7; 97:7) and on the force of testimony con-

539

540

Cf. Dillmann, Das Buch Henoch, p. 308. Examples of material wealth promised as a reward for covenant loyalty include abundance in agricultural production (food and oil; cf. Deut. 7:13; 8:12; 9:26; 10:18), reproductivity among cattle (7:13; 8:13), good health (7:15), security from enemy threats (7:15–16, 20–21), clothing (10:18), household and tents (cf. 11:6), gold and silver (8:13), and material possessions (8:13). The distinction between behaviour, on the one hand, and conscience which is able to convict the individual of wrongdoing, on the other, is later picked up in Wis. 17:11; T. Jud. 20:1–2; and Philo, Virt. 1183. In the New Testament, see 1 Tim. 1:19; and esp. Rom. 2:14.

298


veyed through petitions for justice made by the righteous (99:3). By contrast, the righteous dead are themselves a “reminder” before God in the sense that, though dead, they will not be forgotten (103:5). The term “reminder” (Grk. μνημσψνον, Heb. hrkzX ) not only conveys the sense of testimony, but may also reflect a cultic background. In the Pentateuch it is used to refer to offerings made to God in the Temple (cf. Num. 5:26; Lev. 2:2, 9, 16; 5:12; 6:15) the acceptability of which is enhanced if presented by those who are especially pious (Tob. 12:12; Sir. 35:7–9; 38:9–11; 45:16 – Aaron; cf. Acts 10:4).541 5. Woe to you who devour the best of the wheat and drink the strength of the root of the fountain and trample upon the lowly with your strength. The second woe is unusual for two reasons. First, the writer specifies how it is that the rich are seen to be taking advantage of the needy.542 The consumption of food not only signifies social status, but also does so at the expense of the poor. The verse suggests that oppressive, perhaps violent, means have been used to deprive others. Are the sinners rich landowners who do not permit their labourers to have an adequate share in the harvest? Or are the author’s addressees taking what does not belong to them from the start? Or does the text use metaphorical language of excess to complain against a practice by the rich to sell off wheat and wine produce that should be set apart as a tithe?543 The expressions “devour” (not simply “eat”) and “trample … with your might” emphasize both the deliberateness (see Note to 98:12a and n. 668 below) and degree of their overindulgence. Secondly, this is the only woe in the Epistle which is not accompanied by a pronouncement of judgement. However, since the next woe in verse 6, which concludes with a word of judgement, continues with the theme of food consumption, it may be that verses 5–6 are to be construed as a unit.544 The phrase “the best of the wheat” (sebha sernay) may ultimately derive from the expression hux blx (lit. “the fat of the wheat”; Grk. στε ]mmv, “and [his] r[ule] is over lands over seas”); Josephus, Ant. 3.123 ((λασσα κα γ' β(σιμο« νρ2ποι«, “sea and land accessible to people”) and 4.115 (κλωοψ« 5μπλησσεται π»σα $ γ' κα (λασσα, “all the earth and sea will be filled with [the Hebrews’] fame”). Milik, The Books of Enoch, pp. 51–52. The texts are conveniently gathered in eds. Delbert R. Hillers and Eleonora Cussini, Palmyrene Aramaic Texts (Comprehensive Aramaic Lexicon Project; Baltimore and London: Johns Hopkins University Press, 1996), pp. 85, 89, and 214, though the texts should be checked against the editiones princeps.

1 Enoch 97:7–10

321

CIS ii 4047 lines 1–5 (256 CE) – / … Xdvm Xnmxrv / Xb [u ] Xmlil hm> „yrb … hrq yd / l [kb ] hniv X>bybv Xmyb / hl rq yd … “The One whose name is blessed forever, the Good / and Merciful One, there gives thanks … / for he called upon Him / on sea and on dry land, and He gave an answer [in eve]rything / that he asked.” CIS ii 4084 ll. 1–2, 6–7 (no date) – / … „yrbl < [my ]bv / [X> ]b [yb ] hlrq [yd ] “To the One whose name is blessed forever, / the Merciful and Gracious One … [who] called upon Him on dry land / and on sea” Inventaires xi 35 ll. 2–5595 (no date) – hyxyv / hbzv>v / hyni [v ] Xmybv / X>b [yb ] / hl Xrq yd [… “for he called upon Him / [on d]ry land / and on sea, [and] He answered him / and rescued him / and let him live” These inscriptions are instructive for several reasons (despite their late date and remote provenance). First, they strengthen the possibility that the combination of “sea and dry land” was parlance not limited to specifically Jewish and Christian contexts. Second, the expression “sea and dry land” (or “dry land and sea”) is shown to have had a function in the context of piety. In the Palmyrene inscriptions the deity is thanked by the devotees for acts of deliverance from life-threatening danger. Third, the expression denotes belief in the ubiquity of the deity.596 In view of the following phrase (97:7b), the writer of 97:7a assumes that there is no place that the “sinners” can engage in their activities without being held to account because their deeds are everywhere and always known to God (cf. 98:6, 8). 7b. Against whom there is an evil reminder. Concerning the term for “reminder” (tazkar) – found in 96:4c, 96:7 (“reminder for evil”); 99:3; and 103:5 – see the Note to 96:4c. As 99:3 and 103:4 suggest, the deeds of the

595

596

The text given here follows Milik’s reading; see The Books of Enoch, p. 51 n. 1 and idem, Dédicaces Faites par des Dieux, p. 294. However, the text remains uncertain; cf. the edition princeps in Javier Teixidor, Inventaire des Inscriptions de Palmyre, p. 30 and Plate IV. Milik, Dédicaces Faites par des Dieux, p. 180 draws attention to the equivalent in another dedicatory inscription, CIS ii 4011: “he called upon Him in every place (rtX lvkb ), and he answered him” (l. 5); cf. Hillers and Cussini, Palmyrene Aramaic Texts, p. 80 (bibl. in n. 594).

322


sinners are brought to God’s notice at the time of judgement through their prayers. What they pray is an “evil” reminder, since their petitions seek justice against those from whose wrongdoing they have suffered. Verse 7 as a whole may hint that “sinners” will be vulnerable to the forces of nature which may function as instruments of divine judgement against them. This theme is developed more thoroughly in the three successive passages 100:10–13, 101:1–9 and 102:1–3. 8a. Woe to you, who gain silver and gold which is not through righteousness. The Greek essentially agrees, though without a relative clause: οκ πA δικαιοσνη« (“not through righteousness”, perhaps from Aram. u>vqb Xl – cf. 4QEng 1 iv 17 to 91:13a). This may be an allusion to the denunciation in Jeremiah 17:11 of someone “who acquires wealth unjustly” (up>m Xlv r>i h>i , Grk. ποι*ν πλο4το« ο μετ< κρσε)«) or to the woe in Jeremiah 22:13 pronounced against the one acquires possessions by taking advantage of others (i.e. “the one who builds his house without righteousness” – qdjb Xlb vtyb hnb , Grk. οκοδομ*ν οκαν ατο4 ο μετ< δικαιοσνη«).597 For similar language, see Sirach 5:1 (“do not depend on dishonest wealth, μ0 πεξε 5π ξρμασιν δικο«). The wrong gain of riches is also highlighted in 97:10b. The phrase “not through righteousness” may be a contrastive allusion to the description of the eighth week in Apocalypse of Weeks (91:13a), according to which the righteous in the eschatological age will obtain “possessions through righteousness”. The condemnation of wealth is not unequivocal, as the author may allow for the remote possibility that wealth can be acquired by the righteous (perhaps 94:8b?). However, such an allowance, if made at all, is deferred to the eschaton (cf. Apoc. Weeks 91:13a). It is not clear that he would have had any place for such a prospect in the present order of things; even if he could have theoretically maintained the idea, to express this would not at all have served the author’s chief concern in addressing readers whom he regarded as having been victimised by the rich. This contrasts with Sirach, which holds that wealth, if justly acquired and properly used (i.e. through almsgiving, e.g. Sir. 3:30; 17:22; 29:12; 40:17, 24), is acceptable (cf. Sir. 10:30–31; 11:14; 18:25; 40:13, 18).598

597

598

The latter is suggested by Nickelsburg, 1 Enoch 1, p. 474, who also refers to 2 Bar. 13:11. The theme of unjust wealth is, of course, widely attested; cf. the General Comment on 94:6–95:2. Contra e.g. Bickerman, who maintained that Ben Sira’s ultimate view that “wealth is good as long as it is not tainted by sin (Sir. 13:24)” agrees essentially with the position espoused by 97:8a (The Jews in the Greek Age, p. 157). Regarding the nuanced dis-

1 Enoch 97:7–10

323

8b. And you will say, “We have become wealthy with riches, and we have possessions and own everything that we want. This (vv. 8b–9) is the first instance in the Epistle in which the author attributes words to the opponents in order to expose their pretence; see also 98:7 (indirect speech), 102:6b–8, 103:9 (though see the Note), and 104:7 (cf. also 103:5–6). In each of these instances, the quotation of the opponents is followed by a refutation of their claims (v. 10; 98:8; 102:9–103:4; 104:8). This rhetorical convention is influenced by biblical tradition, where it functions to expose insular self-delusions of the wicked.599 Among the many examples, see especially Psalm 10:13, Isaiah 29:15, Jeremiah 2:35; Sirach 11:19; 16:17–19; Wisdom of Solomon 2:1–20; Community Rule at 1QS ii 13–14. This mode of argumention is frequently taken up in the New Testament (especially Mt. 23:30; Lk. 12:19; Jas. 4:13; 1 Jn. 1:8, 10; Rev. 3:17 and 18:7, with the passages from Lk., Jas., and Rev. concerned with the false security of the rich).600 The sinners’ speech about their affluence is picked up again in the lengthier speech ascribed to them in 102:6b–8 (Grk. also vv. 9–11). On the possible duplication of “that we want” (omitted in the Grk.) with “what we have planned” in verse 9, see the Textual Note above. 9. And now let us do what we have planned, for we have treasured up silver, and we have filled our treasure chests, and as much water are the field labourers of our houses”. The attribution of ideas to the opponents is plausible; it comes close to Qohelet 5:18–19 (and 3:13), which justifies as Godgiven the enjoyment of wealth from one’s toil. However, the writer would even object that the wealthy have acquired their riches through their own labour (cf. 99:13). For the notion of treasuring up wealth, see Matthew 6:19–20 and James 5:3. See also the Note to 102:9.

599

600

cussion of wealth in Ben Sira, see esp. Benjamin G. Wright, “The Discourse of Riches and Poverty in the Book of Sirach”, in Society of Biblical Literature 1998 Seminar Papers (Atlanta: Scholars Press, 1998), pp. 559–78. The examples given below are restricted to Heb. Bible, early Jewish and earliest Christian tradition. Cf. further Ps. 35:25; Prov. 23:25; 24:12; Isa. 24:17; 47:8; 48:5, 7; 65:5; Jer. 2:23, 31; 8:8; 13:22; 16:20; 21:13; 23:17; 42:13–14; 48:14; Ezek. 18:19, 25; 28:9; 33:20; Amos 7:16; Hab. 2:9; Mal. 1:3; 2:17; 3:8, 13; Sir. 5:1; 1QHa xii 18; 4Q418 69 ii 11, 13; Mt. 3:9 (par. Lk. 3:8); 7:4 (par. Lk. 6:42); 15:5; 23:16, 18; Mk. 7:11; Lk. 4:23; 7:33, 34; 13:26; Jn. 8:52, 54; Rom. 2:2; 9:19; 11:19; 1 Cor. 12:21; 4 Ez. 10:12–13.

324


If the early readers were familiar with the Book of Watchers, these words of the rich may have been reminiscent of the watchers’ agreement with one another not to be diverted from carrying out their plan (6:4 – Eth. wanegbara la-zati mekr gabra, Cod. Pan. μωξρι« οJ Kν … ποισ)μεν τA πρ»γμα το4το, 4QEnb 1 ii 8 fr. c ]dbin ). The oath taken by the angels not only results in their leaving heaven to sire offspring through “the daughters of men”, but also inter alia in the oppression of humanity (7:3–5 and 8:4; 7:3 suggests forced labour). The comparison of Ethiopic “field labourers” (harast) with “much water” is problematic. In its place the Greek text reads “goods” (γα(, Eth. xerat possibly corrupted to harast). In this case the text has the wealthy use the image of the pouring out of water (v. 10a) to emphasize the degree of their economic security. The imagery is unexpected, given the way the expression is used in Job 3:24 and Psalm 22:14 (to stress the degree of anxiety). However, the author uses the comparison in a similar way in 98:2. 10a. And like water your error will flow away, for your wealth will not remain, but will quickly go up from you. Whereas the Ethiopic has the “error” (hassat) of wrongdoers flow away (and disappear) as water, the Greek text – in which the textual reading εκσξιστε has to be emended to “poured out”, that is, to either 5κκωξψται or 5κξψσεται (see Textual Note) – makes the phrase describe the wealth just mentioned, and, unlike the Ethiopic, includes it in the words ascribed to the wealthy, so that the “error” as a verb (πεπλ(νησε, for which the Eth. equivalent would be sehetkemu) is made to introduce a new sentence. As it stands, the Ethiopic text comes closer to applying the imagery of flowing water in the way it is used in Job 3:24 and Psalm 22:14. On the fleeting nature of wealth, see the Note to 94:6b. The adverb “quickly” usually describes the suddenness of destruction to come upon the wicked (94:1, 6–7; 95:6; 96:1, 6; 98:16). Here, however, it is applied to riches. The Ethiopic verb “go up” (ya‘arreg) would seem unusual (see Textual Note); however, according to Proverbs 23:4–5, riches can make “wings for itself, flying like an eagle toward heaven”.601 For the verb ναβσεται (“it will go up, ascend”) as a euphemism for the notion of vanishing or evaporating away, see Isaiah 5:24. Nonetheless, the restoration of πελεσεται (“depart”) is preferable; see especially Sirach 14:21 (on wealth: “the one who made it will pass away with it”, 5ργαζμενο« ατA μετ ατο4 5πελεσεται) and 41:10 (on the wicked: “whatever comes from

601

This suggestion by Charles (The Book of Enoch, p. 241 and “Book of Enoch”, p. 268) is followed by Uhlig (Henochbuch, p. 721) and Nickelsburg, 1 Enoch 1, p. 474.

1 Enoch 98:1–3

325

earth returns to earth; so the ungodly go from curse to destruction”, π(ντα

/σα 5κ τ'« γ'« ε« γ'ν πελεσεται οFτ)« σεβε« πA κατ(ρα« ε« π)λεαν; cf. v. 10b below).

10b. For you have come into ownership of everything by means of iniquity, and over to a great curse you will be delivered. The author regards all the riches of the wicked as unjustly accumulated; see the Note to verse 8a. The reference to a “curse” anticipates 98:4, while the language of being “handed” or “delivered over” (παρα[δο]σεσε, Eth. tetwahhabu; cf. also 95:3, 7; and Apoc. of Weeks at 91:12b) is juridical, denoting what happens between the verdict and punishment. The “great curse” (κατ(ραν μεγ(λην, Eth. margam ‘abiy) may be an allusion to the Book of Watchers at 5:5–7, a passage replete with the “curse” terminology that concludes with a pronouncement that “for the wicked (Cod. Pan. σεβε«) there will be a curse (κατ(ρα)”. The stress lies on the irrevocable judgement of the wealthy opponents.

98:1–3: Oath to the Wise Ethiopic (1) And now I swear to you, the wise and the foolish, that you will see many things on the earth. (2) For you men will put on yourselves more adornment than a woman and colours, more than a young girl, in royalty and in majesty and in power; and silver and gold and purple, and honour and food will be poured out like water. (3) On account of this they will lack in both instruction and wisdom, and therefore they will be destroyed together with their possessions and with all their glory and their honour, and (in) shame and in slaughter and in great poverty their spirit will be thrown into a fiery furnace. Greek (1) And now I swear to you, the wise ones, and not to the foolish, that you will see ma[ny] lawless activities upon the earth. (2) For men will be adorned with beautification as women, and with beautiful colour more than virgins in royalty and majesty and in p[ower], and they will have silver and gold for food, and in their ho[uses] they will be poured out like water, (3) [because] they (have) [n]either knowledge nor judgement at all. Thus you will perish together [with a]ll your possessions [and] all [your] glory and honour, [and] into [dest]itutio[n and] gr[e]at [slaughter your spirits will be thrown into a fiery furnace].

326


Textual Notes Ethiopic: (1) “I swear” (’emehhel) – BM 485a reads ’amehhel (probably the causative “I adjure” or “bind with an oath”). // “And the foolish” (wa-la-’abdan; Tana 9, BM 491, Abb 55, Ryl, Eth. II mss.) – EMML 2080, Berl, BM 485, BM 485a, Abb 35 and EMML 1768 read wa-’i-la-’abdan (“and not to the foolish”; cf. Grk.); Bodl reads wa-’abdan (“and the foolish”). // “That” (’esma) – Berl reads ’esma la-’abdan (“that to the foolish”, i.e. “with regard to the foolish you will see many things on earth”). // “Many things” (bezuxa, acc.) – BM 485 has nom. form bezux; EMML 1768 spells defectively bezun (confusion of x Η for n Ι). // “On” (diba) – EMML 2080, Bodl 5, Frankfurt Ms. and Vatican 71 have ba-diba. (2) “For” (’esma) – Ull reads wa- (“and). // “For you men will put on yourselves” – omitted in Abb 55. // “For” (’esma) – Frankfurt Ms. reads with the conj. wa-’esma (“and for”); Berl reads ’esma la-’abdan (“for, O foolish ones”). // “Adornment” (sena, acc.) – Tana 9 reads with the nom. sˇen; Bodl 4 corrupts to ’ana (“I”). // “You will put on” (tewaddeyu) – Tana 9, EMML 2080 and EMML 1768 spell tawaddeyu. // “You men more” (’antemu ‘edaw fadfada) – BM 492 transposes to ’antemu fadfada ‘edaw. // “Colours” (wa-hebra) – Tana 9 and Berl reads with nom. wa-hebr; EMML 2080 and BM 491 read with acc. wa-hebura. // “In” (first occurrence) (ba-; Tana 9, EMML 20801, Berl, BM 485, BM 491, Abb 351, EMML 1768, Vat 71; apparently so in the Grk.) – EMML 2080mg, Ryl2, and Ull read ba-mangela; Abb 352, Ryl1, Bodl 5 and most Eth. II mss. have ba-mangel; BM 485a reads wa- (“and”). // “And in majesty” (wa-ba-‘ebay; Tana 9, EMML 2080, BM 485, BM 491, EMML 1768, Ryl, Eth. II mss.) – Berl reads without the conj. ba-‘ebay (“in majesty”); BM 485a reads without the prep. wa-‘ebay (“and majesty”); Abb 35 reads with a different prep. wa-la-‘ebay (confusion of ba Φ as la Γ). // “And in power” (wa-ba-sˇeltan) – BM 485a omits prep. wasˇeltan (“and power”); Bodl 5 omits conj. ba-sˇeltan (“in power”); Abb 55 reads only wa-ba- (“and in”). // “And silver … purple” – omitted in Abb 55. // “And silver” (wa-berur; Tana 9, EMML 2080, Berl, BM 485a, BM 491, Abb 35, EMML 1768) – Ull reads with the prep. ba-berur (“in silver”); BM 485, Ryl and Eth. II mss. read wa-ba-berur (“and in silver”). // “And gold … honour” – omitted in BM 492. // “And gold” (wa-warq) – omitted in BM 491; Tana 9 reads wa-ba-warq (“and in gold”). // “And purple” (wa-melat, nom.) – Berl reads with acc. wa-melata; Tana 9 reads with the prep. wa-ba-melat (“and in purple”). // “And honour” (wa-kebr) – Tana 9 and Ull read with prep. wa-ba-kebr (“and in honour”). // “And food” (wa-mabale‘t) – Tana 9, Berl and EMML 1768 read with the prep. wa-ba-mabale‘t (“and in food”). // “Will be poured

1 Enoch 98:1–3

327

out” (yetka‘‘aw sing.; Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, Bodl 5, Ull, BM Add. 24185, BM 490, BM Add. 24990, Vatican 71, Garrett Ms., Westenholz Ms.) – Tana 9 reads wa-yetka‘‘aw; EMML 2080, Ryl, Bodl 4, Frankfurt Ms., Curzon 56, BM 484, BM 486, BM 492 and BM 499 read the plur. yetka‘‘awu; Curzon 55 has zayetka‘‘awu (“which will be poured out”). (3) “On account of this instruction” – omitted in Abb 55. // “On account of this” (ba-’enta-ze) – EMML 2080, Abb 35, Curzon 55, BM 492 and Munich 30 read with the conj. wa-ba-’enta-ze (“and on account of this”). // “Instruction and wisdom” (temhert wa-tebaba; Tana 9, BM 485a) – BM 485 and BM 491 read both with acc. temherta wa-tebaba; EMML 1768, Ryl and Eth. II mss. read without acc. temhert wa-tebab; EMML 2080, Berl and Abb 35 read temherta tebab (“wise instruction”); Abb 55 reads only wa-tebab (“and wisdom”). // “And therefore” (wa-botu) – Abb 55 reads only wa(“and”). // “Will be destroyed” (yetheg walu; Berl, BM 485a, BM 491, Abb 35, most Eth. II mss.) – EMML 2080, EMML 1768 and Ryl spell yethag walu (EMML 1768 yethag walu); Tana 9 and BM 485 read the sing. yethag wal. // “Together” (xebura) – omitted in Tana 9. // “Their glory” (sebhatomu) – EMML 1768 has sebhato (“his glory”). // “And in honour” – omitted in Abb 55. // “And in shame” (wa-ba-se’lat; EMML 1768, Ryl, Eth. II) – Berl reads with acc. form wa-ba-se’lata; EMML 2080 and BM 491 spell without prep. and with acc. form wa-se’lata (“and shame”); Tana 9 and BM 485 have without prep. and with the acc. form wa-se’lata; Abb 35 reads with a different prep. wa-la-de’lat; Abb 55 reads only wa-ba- (“and in”). // “In slaughter and … poverty” (wa-ba-qetl wa-banedet; EMML 2080, Ryl, Eth. II mss.) – Tana 9 and BM 491 read with a different prep. wa-la-qetl wa-la-nedet; BM 485 reads wa-qetl wa-ba-nedet (“and slaughter and in poverty”); Abb 55 reads wa-qetl wa-la-nedet (“and slaughter and in poverty”); EMML 1768 reads with different prepositions wa-ba-qetl wa-la-nedet. // “Great poverty … furnace” – omitted in Abb 55. // “Great” (‘abiy) – omitted in Ull. // “Will be thrown” (tetwadday, fem.; Tana 9, EMML 20802, Ryl, most Eth. II mss.) – EMML 20801, Berl, BM 491, BM 485 and EMML 1768 read with the conj. wa-tetwadday (“and will be thrown”); Bodl 5, Frankfurt Ms. and Vatican 71 read with the masc. form yetwadday. // “Into a fiery furnace” (westa ’etona ’essat; BM 485, BM 485a, Ryl, Eth. II mss.; cf. Grk.) – omitted in Tana 9, EMML 2080, Berl, BM 491, Abb 35, EMML 1768. Greek: (1) “I swear” (.μν)) – Eth. ’ana (“I” = 5γ2) is omitted. // “And not to the foolish” (κα οξ το« Kφροσι) – corresponds to EMML 2080, Berl, BM 485, BM 485a and Abb 35. // “Lawless activities” (νομα«) – omitted

328


in Eth.602 (2) “For men will be adorned with beau[tification] as women” (/τι κ(λ[λο«] περισονται Kνδρε«) – in the 3rd pers., whereas Eth. uses the 2nd pers. address. If the oath is addressed to the righteous, then the 3rd pers. (Grk.) makes more sense;603 the Eth., however, makes sense if the oath is addressed to both the wise and foolish (with “wise” understood rhetorically). The first solution is preferable, as the Eth. in verse 3 does not continue with the 2nd pers. address, while the 2nd pers. of verse 3 in the Grk. may be secondary. // “As women” (E« γψνακε«) – Eth. fadfada ’em(“more than”) and sing. ’anest (“woman”). // “Beautiful colour” (ξρ*μα Eραον) – Eth. reads plur. and omits “beautiful”. // “Virgins” (παρωνοψ«) – Eth. has the sing. dengel (“young girl”). // “In” (first occurrence) (εν) – no equivalent for ba-mangel(a) which occurs in Eth. EMML 2080mg, Ryl2, Ull, Abb 352, Ryl1, Bodl 5 and most Eth. II mss.604 // “And they will have silver and gold for food, and in their ho[uses] they will be poured out like water” (σονται δε ργριον κα ξρψσον [παρ] ατο« ε« βρ2ματα, κα 5ν τα« ο[και«] ατ*ν E« Fδ)ρ 5κξψσονται) – the Grk. omits Eth. “purple” and “honour”; unlike Eth., it refers to possession of silver and gold; unlike Eth., “food” is used metaphorically for silver and gold; “in their houses” reflects a different text than Eth. (which would then be ba-’byatihomu). (3) “[Because] they (have) [n]either knowledge nor judgement at all” ([δι< τA μ]0 5πιστμην ατοG« μηδε φρ[νησιν μηδ]ε605) – the lack of knowledge and wisdom is the reason behind the “pouring out” (understood as the loss of possessions) just described, whereas the Eth. understands the lavish possessions to be the reason why they lack knowledge and wisdom. // “You will perish” (πολεσε) – 2nd pers., whereas Eth. has 3rd pers. yetheg walu (“they will be destroyed”). // “A]ll your possessions” (π(]ντ)ν παρξντ)ν μ*ν) – Eth. omits “all” and has the 3rd pers. pron. suffix. (“their”). // “Dest]itutio[n and] gr[e]at [slaughter (5ρ]μ)σι[ν κα σφαγ0ν] με[γ](λην) – all extant Eth. mss. link the adjective “great” (‘abiy) with poverty and inverts the word order (“slaughter and great poverty”).

602

603

604 605

Nickelsburg (1 Enoch 1, p. 469) thinks that νομα«, due to its placement at the end of the sentence, is a gloss to explain “many”; he also accepts the possibility that the word may have dropped out of the Grk. ms. behind the Eth. and may have been recollated into this one. So Nickelsburg, 1 Enoch 1, p. 469; cf. also Black, The Book of Enoch, p. 300 who, however, regards the phrase “not to the foolish” as a “scribal ‘improvement’”, i.e. as an attempt to remove the ambiguity of the text. Concerning the problem of the expression, see Uhlig, Henochbuch, p. 722 n. 2d. On possible restorations see Bonner, The Last Chapters of Enoch in Greek, p. 34.

1 Enoch 98:1–3

329

General Comment This passage is the first series of oaths containing the “I swear” formula in the Epistle. It is followed immediately by two oaths in 98:4 and 6 addressed to “sinners” and, more remotely, by an oath to “sinners” in 99:6 and two further ones to the “righteous” in 103:1 and 104:1. Verses 1–3 are difficult to interpret if the oath is considered an address to both the “wise” (i.e. the righteous) and to the “foolish” (i.e. the wicked). The differences between the Greek and Ethiopic texts (see Textual Notes above and Notes below) show that the sense of the text was adjusted in one or another of these alternatives, depending on whether or not the opening reference to the addressees are collectively understood as righteous. The oath is presented as an observation coming from a sage who invites the readers to participate through their own experience (v. 2). This is followed by a pronouncement of destruction that is comparable to predictions of the same in the woe-oracles. The detached tone of verse 2 (Grk.) strengthens the case for understanding the addressees as righteous “wise” ones who can resonate with the implications stemming from their observations. The writer singles out two kinds of wickedness among the “many things” he has seen: cosmetic adornment of males, on the one hand, and lavish wealth, on the other. These themes are intertwined, the former made possible by the latter; the punishment of the evildoers in verse 3 is described in terms of a series of reversals of their present circumstances. Notes 1a. And now I swear to you, the wise and the foolish. The different textual witnesses indicate a degree of uncertainty about the identity of the addressees of verses 1–3. The Greek, which with some Ethiopic I manuscripts agree, reads “and not to the foolish” instead of “and the foolish”, ensures that the “wise” – and therefore the addressees of the oath – are to be identified as the righteous. While the change to the 3rd person in verse 2 makes sense in this light, this reading is incompatible with the use of the 2nd person plural of verse 3 where the author tells of the coming destruction. On the other hand, the Ethiopic (the text cited here, following the Eth. I recension and Tana 9, BM 491, Abb 35 and Eth. II though not Ryl) addresses both the wise and foolish and, unlike the Greek, retains the 2nd person plural in verse 2 (“for you men …”); this implies that not only the foolish but also the wise do not belong to the writer’s community and that, in this case, “the wise” is rhetorical rather than a description of the righteous. Verse 3 of the Ethiopic, however, is formulated in the 3rd person plural rather than, with the Greek, in the 2nd person. Thus neither the Greek

330


nor the Ethiopic to verses 1–3 as a whole may be thought to preserve a logically coherent text. Thus the text is best construed as an address to one group or the other, and interpretations need to take both possibilities into account. The contrast between the wise and the foolish in the manuscripts referred to above is consistent with the language adopted in 98:9.606 1b. That you will see many things on the earth. If the wicked as a whole are addressed, then their culpability is reinforced by an appeal to what they should be able learn from observing behaviour in the world around them (cf. Rom. 1:19–20 and below). If, following the Greek and several Ethiopic I manuscripts, we suppose that the oath is directed at the righteous alone, then the writer here draws his readers into the observations that are made in verse 2. The text with νομα« (“lawless activities”) in the Greek, so that the text refers to “many lawless activities”, may be regarded as a gloss on the grounds that “many things” (πολλ() in and of itself are what in some sapiential texts the sage, in the wealth of his experience, can claim to have seen or heard; see Job 16:2 (“I have heard many such things”, κκοα τοια4τα πολλ( for Heb. tvbr hlXk ytim> ); Sirach 16:5 (“many such things my eye has seen, and my ear has heard things more striking than these”, πολλ< τοια4το Ψρακεν .φαλμ« μοψ κα σξψρτερα τοτ)ν κκοεν τA ο,« μοψ) and 34:12 (“I have seen many things in my travels”, πολλ< Ψ2ρακα 5ν ποπλανσει μοψ). It is within the wide-ranging observation of the world, that the wickedness described in verse 2 is apprehended and strengthened in credibility. The future tense in “you will see” (both Grk. and Eth.) reflects the fictive patriarch’s point of view. The things that will be observed relate to the present of the author and his community of readers. See the Notes to 94:2a–b. 2a. For you men will put on yourselves more adornment than a woman and colours, more than a young girl in royalty and in majesty and in power. The Ethiopic text cited here presupposes that the oath in verse 1 is addressed to the wicked (i.e. “wise” is used rhetorically alongside the “foolish”). The Greek, formulated in the 3rd person, offers a description of the righteous. Whichever the version, however, the writer may be concerned with the activity of men behaving like women in the form of unacceptable crossing of boundaries between the genders, which is forbidden in Deuteronomy 22:5: “A woman shall not wear a man’s apparel, nor shall a man put on a woman’s garment; for whoever does such things is abhorrent to the

606

As noted by Nickelsburg, 1 Enoch 1, p. 475.

1 Enoch 98:1–3

331

Lord your God.”607 The text seems to allude to practices of cross-dressing, with men taking the appearance of women, as is widely attested in the ancient near east, Egypt and classical world.608 At the same time, the passage at least illustrates the author’s adherence to the Pentateuchal code.609 However, the emphasis of the text goes beyond its allusion to Deuteronomy: the culpable activity is described in terms of men adorning themselves (probably with clothing and cosmetics) to an extent beyond what a woman and young girl would do. For the sake of the argument, the writer engages in hyperbole, and expects his readers to agree with him about the excessiveness of the opponents’ behaviour. It is possible that the text refers to practices and lifestyles that go handin-glove with the accumulation of wealth. Having already criticised the wealth of the sinners, the writer adopts a tone that reinforces the shame or dishonour of these practices. In engaging in this particular criticism, the author shows how much his worldview is shaped by the Enoch tradition he has inherited. According to the Book of Watchers, the introduction of cosmetic adornment of the human body is demonised by being attributed to the instruction from the fallen angels (8:1). Of particular interest, perhaps, is who it is who receives instruction. Whereas in 7:1 the angels teach women various skills – described variously in the Greek and Aramaic texts as medicines (φαρμακεα«, 4QEna 1 iii 15 h>rx , 4QEnb 1 ii 19 Xt> [rxl ), incan-

607

In particular Tg. Ps-J. to Deut. 22:5 expands the prohibition of cross dressing to include men who make their faces look like those of women: “There shall not be hoods of fringes and phylacteries which are assigned for a man upon a woman; and let a man shave neither his armpits nor his nakedness, and let not his forehead appear as (that of) a woman, for it is abhorrent before YYY your God” (]vvhy Xl

hyyxy> rbg rpcy Xlv XtyX li rbg ynvqyt ]vnyhd ]ylyptv tyjyjd ]yylvg Xvh ]vkqlX yyy ,dq qxrm ,vrX X>n „yh hXmxtyXl yvpnX ybv hytyyriv ). 608

609

Cf. Timothy Taylor, The Prehistory of Sex (London: Fourth Estate, 1996), esp. pp. 210–219; Judith Ochshorn, “Sumer: Gender, Gender Roles, Gender Reversals”, in ed. Sabrina Petra Ramet, Gender Reversals and Gender Cultures (London: Routledge, 1996), pp. 52–65; and Winnie Brant, “The Gender Heresy of Akhenaten”, in eds. Bonnie Bullough, Vern L. Bullough and James Elias, Gender Blending (New York: Prometheus, 1997), pp. 215–26. The classical sources most commonly referred to are Hippocrates, Airs, Waters, and Places; Herodotus, Hist. 4.67; Ovid, Amores 1.8 and Metamorphoses; Pliny, Hist. nat. 7.34, 36; and Tacitus, Germania 43. For this information, I am indebted to the Ph.D. thesis of Helen Savage, “Changing Sex? Transsexuality and Christian Theology” (Durham University, 2006), pp. 69–78. As also the expansion of Deut. 22:5 in 4Q159 (= 4QOrdinancesa) 2–4.6–7: “There shall not be man’s apparel upon a woman; every […] / a man [shall not] be covered with the mantles of a woman, nor shall he be clothed with a woman’s tunic.”

332


tations (5παοιδ(«, 4QEnb 1 ii 19 Xtp ]>klv ), cutting of roots (ριζοτομα« ’ ) and plants (βοτ(να«) – in 8:1 the teaching is directed at men (Cod. Pan. οH Kνρ)ποι and Eth. sab’, either “humans” or “men”; Aram. not extant). The Greek Syncellus fragment, without directly mentioning men, assumes they are taught, since they learn how to fashion and make gold and silver into adornments (jewellery) “for the women”. In addition Azael is said to teach them (masc. plur. ατο«) antimony (τA στιλβεν, 4QEnb 1 ii 28 Xlxvk ), beautification techniques for the eyes (τA καλλιβλωφαρον, 4QEnb 1 ii 28 Xd ]ydj ), the use of choice stones (τοG« λοψ« 5κλεκτοG«), and dying techniques (τ< β(φικα).610 Codex Panopolitanus includes much the same list in a slightly longer version,611 but does not specifically mention that these skills are “for the women”, in this respect agreeing with all the Ethiopic texts. With the exception of Syncellus, then, the extant text traditions for 8:1 leave open a reading that include men not only in the learning but also in the use of all that is taught. Read in relation to the account of instructions by Azael (Grk.; Eth. Azazel, Aram. ‘Asa’el) at 8:1, the text of 98:2a identifies activity (i.e. the use of beautification techniques) that has been demonized in the received Enochic tradition. The author, however, develops this in two further ways: (1) he takes up a possible reading of the tradition by attributing the practice to men who carry out deeds associated with the domain of women (Deut. 22:5) and (2) he represents men as doing this in excess of what even women do.

610

611

The text (cf. Black, Apocalypsis Henochi Graece, p. 22) reads: πρ*το« Αζαηλ δωκατο« τ*ν ρξντ)ν 5δδα;ε ποιεν μαξαρα« κα 2ρακα« κα π»ν σκε4ο« πολεμικAν κα τ< μετ(λλα τ'« γ'« κα τA ξρψσον π*« 5ργ(σ)νται κα ποισ)σιν ατ< κσμια τα« γψναι; κα τAν Kργψρον. 5Εδει;ε δε ατο« κα τA στιλβεν κα τA καλλ)πζειν κα τοG« 5κλεκτοG« λοψ« κα τ< β(φικα= κα 5ποησαν Ψαψτο« οH ψHο τ*ν νρ2π)ν κα τα« ψγατρ(σιν ατ*ν κα παρωβησαν κα 5πλ(νησαν τοG« 4γοψ«. “First, Azael, the tenth of the archons, taught (the men) how to make swords and breast plates and every king of military weapon, and metals of the earth and gold, how they fashion and make them into adornments for women, and silver. And he showed them antimony and beautification for the eyes and precious stones and dying techniques.” The text (Black, Apocalypsis Henochi Graece, p. 22): 5δδα;ε τοG« νρ2ποψ« Αζαηλ μαξαρα« ποιεν κα /πλα κα σπδα« κα 2ρακα«, διδ(γματα

γγλλ)ν κα πωδει;εν ατο« τ< μετ(λλα κα τ0ν 5ργασαν ατ*ν κα χωλια κα κσμοψ« κα στβει« κα τA καλλιβλωφαρον κα παντοοψ« λοψ« 5κλεκτοG« κα τ< β(φικα. “Azael showed men how to men swords and weapons and shields

and breast plates, teachings of angels, and he showed them metals and their fashioning, and bracelets and adornments and antimony and beautification for the eyes and all kinds of precious stones and dying techniques.”

1 Enoch 98:1–3

333

This verse, then, whether descriptive of actual activities or not, illustrates the degree to which the writer aims to vilify his opponents for the readers. If the text assumes familiarity of readers with the watcher tradition, the liability of the sinners is reinforced by a description that presents them as even worse. The phrase “in royalty … in power” reflects the writer’s view of how much the culpable activities described is bound up with wealth. The affluence of the opponents (which is ill-gotten; cf. 97:8a) leads to excesses in the consumption of food (96:5–6a), the ownership of material possessions (97:8b–9), and in the unabashed crossing of gender roles. While Black argues that the imagery may refer to “the gorgeous finery and splendid raiment worn by the kings and rulers of the period, most probably the Seleucids”,612 it seems preferable to regard the writer’s allegation as targeted against the rich and powerful members of his own society who were prospering economically through collusion with Hellenistic culture. 2b. And silver and gold and purple and honour and food will be poured out like water. The Greek text, which leaves out both “purple” and “honour”, uses the term “food” as a metaphor in relation to silver and gold613 to emphasize the abundance of the opponents’ wealth. In addition, the Greek, in reflecting a recension that differs from the Ethiopic tradition, locates the wealth and its use within the sphere of the household (see Grk. to Job 20:15 cited in n. 613). The Ethiopic term for “honour” (kebr) may have rendered Greek τιμ which, however, does not fit well within the list of possessions. Perhaps the underlying term was τιμα (“valuable possessions”)614 which was either read by a translator as τιμ or was corrupted to τιμ during the Greek stage of transmission. The sense of the image of being “poured out as water” is not immediately clear;615 in the biblical tradition, it connotes the utter dispensing of something (Ps. 22:15; Lam. 2:19; Hos. 5:10 and CD 1QHa B xix 16; 1QHa xvi 32–33), in which case the text would refer to the loss of wealth. However, the statement may be an attempt to link the activity described in verse 2a

612 613

614 615

Black, The Book of Enoch, p. 301. The use of food as a metaphor for wealth is implied in Job 20:15: “They [the wicked] swallow down riches and vomit them up again; God casts them out of their bellies.” Note the Greek: “Riches gathered unjustly (πλο4το« δκ)« σψναγμενο«) shall be vomited up; a messenger shall drag him out of his house (5; οκα« ατο4).” See Black, The Book of Enoch, p. 301. Uhlig (Henochbuch, p. 722) concludes that “Die ursprüngliche Intention des Verses ist nicht zu rekonstruieren.”

334


with being rich. In this case the image would denote consumption that is so lavish that it is not necessary to keep account of what is spent or used up; for a possibly comparable use of the simile, see 97:9. 3a. On account of this they will lack in both instruction and wisdom. “On account of this” refers in the Ethiopic back to the description of wealth in verse 2b. For the same twinning of the terms for “instruction and wisdom” (temhert wa-tebaba; the Grk. uses 5πιστμη “knowledge” in both texts), see 101:8b in which the expression refers to knowledge given to all creatures. In this context, however, the opponents have forfeited through their wealth any prospect of perceiving revealed knowledge. The Greek text, for which the space of the lacunae allows a reconstruction of δι< τA μ] (simply “because … not”) rather than the longer δι< το4το μ] (= Eth.), suggests that the “pouring out” of verse 2b has to do with the loss of wealth. The meaning would then be that because the wealthy are without wisdom they will lose their belongings. The reception of wisdom distinguishes the righteous from the wicked in the Epistle; see 99:8 and 104:12. In the Apocalypse of Weeks, it will be the final elect community that receives eschatological wisdom (93:10; cf. 91:10). However, the reference to knowledge in this verse alludes not only to a future but also to the present state of things for the wicked (cf. 93:8); this may imply that the righteous already are recipients of wisdom and that with it they are to instruct others (cf. 105:1). The lack of knowledge among the rich implies, in the text tradition that does not have verses 1–3 address the foolish (see Textual Notes and Note on v. 1a), that the wealthy are the foolish. In the section, then, the wise are being informed about the behaviour of the foolish who will lose their wealth (v. 2b) and be destroyed together with it (v. 3b). Why are the rich foolish? Verses 1–3 imply that they do not understand the consequences of their activities;616 elsewhere the Epistle hints that this is so because they justify their wealth and social standing on theological grounds (see the Notes to 96:4a; 97:8b–9; and 98:9–99:2). 3b. And therefore they will be destroyed together with their possessions and with all their glory and their honour, and (in) shame and in slaughter and in great poverty their spirit will be thrown into a fiery furnace. The Ethiopic tradition implies that the lack of knowledge is tantamount to being

616

See Nickelsburg, 1 Enoch 1, p. 476. The knowledge of such consequences would, from the author’s perspective, be the equivalent of revealed knowledge; the language is socio-rhetorical: one can only recognise such consequences if aligned with the ideology of the author and his community to begin with.

1 Enoch 98:1–3

335

wicked; its end is destruction both for them and for those things which have been an impediment to their piety. The conclusion to this section manifests several reversals: present glory (δ;α) and honour (τιμ) will be turned into shame617 (τιμα; cf. comment on 97:6b), and possessions ( π(ρξοντα) will end up in complete poverty (Eth. nedet; Grk. 5ρ]μ)σι[ν, “destitution”). The “slaughter” is probably a reversal of what the writer regards as the way the righteous are being treated. This may imply that the righteous will participate be involved in the punishment (as e.g. in 95:3; 96:1b; cf. Apoc. of Weeks 91:11, 12b and Note), though such a role is not the emphasis of the text. A further contrast is signified by the fiery judgement (cf. 100:7, 10). The punishment on the wicked comes upon their “spirit” (manfas, synonymous with nafs, “soul”618), a collective singular for their spirits. The Epistle distinguishes between the spirit and body. Whereas the spirit exists in both the present age – whether one is dead or alive (for the righteous – 92:2; 93:11; 102:2–6; 103:3, 4; 103:9; for the wicked – 98:7; 99:14) – and the eschaton (righteous – 102:11; wicked – 98:10; 103:8), life in the body as we know it is confined to the present age. On the other hand, the fiery punishment, which presumably involves pain and torture, may presuppose that the spirit or soul involves an existence that is analogous to the possession of a body of some kind.619 Concerning the author’s understanding of human nature see the General Comment on 102:4–5. The destination of punishment is described as a “fiery furnace” (‘etona ’essat), which is not extant in the Greek. Since this precise phrase (or its equivalent in Greek and Aramaic) does not occur in the remaining Enoch tradition, it may derive from its use in biblical passages. The expression is reminiscent, for example, of Daniel 3:6, 11, 15, 17, 20–23, 26 (OG and Th: τ0ν κ(μινον το4 πψρ« for Aram. Xrvn ]vtX ). Whereas the context of the expression in Daniel is very different,620 the later text of Matthew 13:41–43 provides a parallel in relation to eschatological judgement: “all

617

618

619

620

The same Grk. terms occur in 99:1 to describe the accolades the opponents have received for their teachings. On the equivalence between manfas and nafs in the Eth. to 1 En. see Charles, The Book of Enoch, p. 49. See 15:12; 22:9 (cf. BM 492), 11, 12, 13; 45:3 (“souls” Eth. I, “spirits” Eth. II); 69:12; 99:7; and 108:3c (ms. variants). So early on, Dillmann, Das Buch Henoch, p. 310; contra Charles, Eschatology: The Doctrine of a Future Life (New York: Schocken Books, 1963), p. 294, who overemphasized the Epistle’s distinction between the corporal and spiritual punishment of the wicked. E.g. similar to 4 Macc. 16:21.

336


causes of sin” (τ< σκ(νδαλα) and “those who commit wickedness” (τοG« ποιο4ντα« τ0ν νομαν) will be thrown into “furnace of fire” (τ0ν κ(μινον το4 πψρ«; cf. Mt. 13:50; Rev. 9:2; 4 Ez. 4:48).621 As an image for punishment, the expression occurs in the Hebrew to Psalm 21:9, according to which God will make those who hate him “into a furnace of fire” (>X rvntk ) and “devour them with fire”. Within the Epistle the fiery punishment of the wicked is also anticipated in 100:9 (in contrast to present conditions for the righteous in 100:7), 103:8 and 104:4 (Tana 9; see also 102:1); see also the Exhortation at 91:9 and the Eschatological Admonition in which it receives particular emphasis (108:3, 5–6). Concerning fiery judgement in the early Enoch tradition, see the Note to 103:8.

98:4–8: Two Oaths to Sinners Ethiopic (4) I have sworn to you, O sinners, that (as) a mountain has neither become nor will become a slave, nor a hill (become) a woman’s handmaid, so sin was not sent to the earth, but the people have created it by themselves, and those who commit it will subject to a great curse. (5) And barrenness has not been given to a woman, but because of the works of her hands she dies without children. (6) I have sworn to you, O sinners, by the Holy Great One, that all your evil activity is revealed in the heavens and (that) your deed of wrongdoing is neither covered nor hidden. (7) And do not think in your spirit and say not in your heart, that you do not know and do not see (that) every sin is recorded every day in heaven before the Most High. (8) From now on you will know that all the wrongdoing which you commit will be recorded every day until the day of your judgement. Greek (4) [4 lines of text missing] … to the [earth was not sent, but huma]ns [created it] by themselves [and] those who do [it] will come [into] a great [curse]. (5) And barrenness was not given to a woman, bu[t be]cause of the works of her hands; for it was not ordained that a sl[ave] be a slave. Not from above was it give[n], but it came about through oppression. Li[kewise]

621

From Mt. 13:43 (“the righteous shall shine as the sun”; cf. 1 En. 104:2, 6) it becomes possible to argue that the language of the evangelist is indebted here to the ideology of judgement for the wicked and afterlife for the righteous.

1 Enoch 98:4–8

337

iniquity was not given from above but from transgression. Likewise a woman was not created barren, but because of her own unrighteous deeds she was punished with childlessness; without children she will die. (6) I swear to you sinners by the Holy Great One that your evil deeds will be revealed in heaven. No unrighteous d[e]ed will be hidden. (7) Do not t[h]ink in your that your wrongdoin[g]s are not observed, and (that) they are not recorde[d] before the Most High. (8) From [now] on know that all [y]our wrongdoin[gs] are recorded day by [day] until your judgement. Textual Notes Ethiopic: (4) “I have sworn” (mahalku) – omitted in BM 485. // “That” (kama) – Ryl reads ’esma (“for”). // “A mountain … a slave” (dabr gabra; Tana 9, EMML 2080, Abb 35, Ryl, Eth. II mss.) – Abb 55 reads dabr wagra gabra (“mountain … mound of a slave”, influenced by wagra in the following phrase); Berl and EMML 1768 read both nouns with the acc. dabra gabra (“a mountain … a slave”). The other variants read gebr (“work, deed”?) instead of gabr: BM 485 reads only with nom. dabr gebr, BM 485a has dabra gebr. // “Nor will become” (wa-’i-yekawwen) – omitted in Abb 55. // “Nor a hill (become) a woman’s handmaid” (wa-’i-wagr la-be’sit ‘amat; EMML 2080, BM 485 ’amat, EMML 1768 wa-’i-wagra, Ryl, Eth. II mss.) – BM 485a reads wagra la-be’sit ’amat (“a hill into a woman’s handmaid”), BM 491 has wa-’i ’awger la-be’sit ’amata (“nor hills” [from ditt. of ’] a woman’s handmaid”), Berl has wa-’i-wagra la-be’sit ’amata (“nor a hill a woman’s handmaid”); Tana 9 corrupts wagr(a) to a verb: wa-’i-yewagger la-be’sit ’amata (“nor will throw a woman’s handmaid”?); Abb 55 has wa-’i-wagra be’sit ‘amat. // “So” (kama-ze) – BM 485a reads with conj. wa-kama-ze (“so” consec.); Abb 55, with the conj., reads wa-kamahu (“so”). // “Sin” (xati’at-ni) – omitted in Bodl 4. // “But” (’alla) – BM 485 reads ’ella (“who”). // “By themselves” – omitted in Abb 55. // “And those who … will subject to a great curse” – omitted in Abb 55. // “And will be subject to a great curse” (wa-la-margam ‘abiy yekawwenu; EMML 2080, EMML 1768, Ryl, most Eth. II mss.) – BM 485a, BM 486, and BM Add. 24990 read without the conj. la-margam ‘abiy yekawwenu (“will be subject to a great curse”); Tana 9 adds conj. before the verb la-margam wa-‘abiy wa-yekawwenu (“and will be subject to a curse, even a great one”); Abb 55 omits “will be subject to a great curse”. // “Commit it” (gabrewwa, perf.) – Ull reads impf. yegabberewwa (“will commit it”). (5) “And barrenness” (wa-meknat; EMML 2080, EMML 1768, Ryl, most Eth. II mss.) – Tana 9 reads wa-la-ment (“and for what”); Berl, BM 485, BM 491, BM 4921 read wa-mekneyat (“and an excuse”); and BM 485a reads la-mekneyat. // “Has

338


not been given” (’i-tawehbat, fem.) – Ull spells with masc. ’i-tawahba. // “But” (’alla) – omitted in Tana 9. // “Because of the works of” (ba-’enta tagbara; Tana 9, EMML 2080) – Ryl, BM 485, BM 485a, Abb 35, EMML 1768, Ryl and most Eth. II mss. read ba-’enta gebra (“because of the work of”); Ull reads ba-gebra (“through the work of”). // “Her hands” (’edeha; EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, Bodl 4, BM 486, BM 490, Abb 99) – Tana 9, Ryl and most Eth. II mss. have ’edawiha. // “Without children” – omitted in Abb 55. (6) “O sinners” (xate’an) – BM 491 reads la-xate’an sab’ (“O sinners, men”). // “By the Holy Great One” (ba-qedus ‘abiy; Tana 9, EMML 2080, Berl, BM 485, Abb 35, Abb 55, EMML 1768; cf. Grk.) – BM 485a, BM 491, Ryl and most Eth. II mss. read ba-qedus wa-‘abiy (“by the Holy and Great One”); BM 492 reads ba-qedus wa-ba-‘abiy (“by the Holy One and by the Great One”). // “That all your evil activity is revealed in the heavens” – omitted in Abb 55. // “That all” (’esma kwellu; Tana 9, EMML 2080, Berl, BM 485, Abb 35, EMML 1768, Ryl2, Eth. II mss.) – BM 485a has ’esma kwello; BM 491 reads ’esma ba-kwellu (“that in everything”); Ryl1 reads only ’esma (“that”; cf. Grk.). // “Revealed” (kesˇut) – BM 485 reads with pred. acc. kesˇuta; BM 485a and BM 491 read with conj. wa-kesˇut (“and revealed”). // “Is” (we’etu) – omitted in BM 485a. // “Your deed of wrongdoing is neither covered nor hidden” (’albekemu gebra gef‘ kedun wa’i-xebu’; EMML 2080, BM 491 gef‘ gebra, Bodl 5, Ryl2, Eth. II mss.) – Berl, BM 485 and Abb 35 read with pred. acc. ’albekemu gebra gef‘ keduna wa’i-xebu’a; Ull reads without additional neg. particle gebra ’albekemu gef‘ kedun wa-xebu’; BM 485a and EMML 1768 read with pred. acc. ’albekemu gef‘a keduna wa-’i-xebu’a (“wrongdoing is neither covered nor hidden”); Ryl1 has only gebra gef‘ wa-’i-xebu’ (“work of wrongdoing and is not hidden”); Abb 55 corrupts to ’ella bekemu gebra keduna (“among whose (your) deed is covered”). // (6)–(7) “Work of … in your heart” (gebra … ba-lebekemu) – omitted in Tana 9 through homoioteleuton with -kemu (“your”). (7) “And do not think in your spirit” – omitted in Abb 55. // “That you do not know and do not see (that) every sin” (’esma ’i-ta’ammeru wa-’i-tere’yu kwello xati’ata; EMML 1768, Ryl, most Eth. II mss.) – EMML 2080 reads ’esma ’i-ta’ammeru wa-’i-tere’yu kwello xati’atana (“that you do not know and do not see (that) all our sin”); Tana 9 has ’esma ’i-ta’ammeru wa-’i-tere’yu kwello xati’atana (“that you do not know and do not see all our sin”); Berl has ’esma ’i-ta’ammeru kwello xati’ata (“that you do not know every sin”); BM 485 has ’esma ’i-ta’ammeru wa-’i-tere’yu kwellu xati’ata (“that you do not know and do not see every sin”); Ull has ’i-ya’ammeru wa-’i-yere’yu kwello xati’ana ’esma (“they do not know and do not see all our sin, that”; cf. Grk). // “Is recorded” (yesahhaf, sing.) –

1 Enoch 98:4–8

339

Tana 9 reads plur. yesahhafu (“are recorded”), Berl and EMML 1768 read with the subj. yeshef. // “Is … every day” (hallo ba-kwellu ‘elat) – Berl has hallawa kwellu ‘elat; omitted in Abb 55; Curzon 56 reads hallo ba-kwellu ‘elat ’eska ‘elat (“is … every day until the day”). (8) “From now on … is recorded” – omitted in Abb 55. // “Which you commit” (za-tegaffe‘u; lit. “which you commit wrongly”) – EMML 2080 reads za-tegabberu (“which you commit”); omitted in BM 485a and BM 492; cf. Grk. // “Every day” (ba-kwellu ‘elat) – Tana 9 corrupts to ‘et; Berl and BM 485 read the acc. form ‘elata. // “Will be recorded” (yesahhaf) – BM 485a spells subj. form yeshaf; Tana 9 adds conj. and corrupts to wa-yebasseh (“and will come”). // “Until the day of” (2nd occurrence, ’eska ‘elata) – BM 491 adds motkemu wa- (“your death and”); Abb 55 reads za- (“(which is) of”). // “Your judgement” (kwennanekemu) – Berl reads kwennanemu (“their [?] judgement”); BM 485a reads kwennane (“judgement”). Greek: (4) “Will come” (φ;ονται) – Eth. yekawwenu (“will be” i.e. subject to). // (5) The Greek and Ethiopic diverge considerably, both in structure and in content. “Without children she will die” (Kτεκνο« ποανεται) – Eth. locates the phrase after “the works of her hands”, which becomes the reason not only for barrenness (so also Grk.) but also for the death of the women’s children (only Eth.). In the Greek the phrase is separated by a block of text that parallels generally, though not precisely, what is given in verse 4 of Ethiopic. The relationship between these texts is problematic: in some cases it is possible to determine that the Ethiopic or Greek reflects a corrupted text, in others an underlying Aramaic Vorlage may be reconstructed behind both divergent texts, and in several instances it seems that we have to do with different recensions at this point. In the interests of clarity, the parallel sections are set forth in columns below (with divergences identified and in italics): Ethiopic I have sworn to you, sinners, that

Greek [4 missing lines] (4) … ato the [earth was not sent, bbut huma]ns [created it] by themselves c[and] those who do [it] will come [into] a great [curse]. dAnd barrenness was not given to a woman, ebu[t be]cause of the works of her hands;

340


f’that

ffor it was not ordained that a (as) a mountain has not become nor will become a slave, sl[ave] be a slave. nor a hill (become) a woman’s handmaid, a’,g’,i’so sin was not sent to the earth, gNot from above was it give[n], b’(j’)but the people themselves have but created it, hit came about through oppression. c’and those who commit it will be subject to a great curse. iLi[kewise] iniquity was not given from above jbut from transgression. d’,k’And barrenness has not been kLikewise a woman was not created given to a woman, barren, e’,l’but because of the works of her lbut because of her own hands, unrighteous deeds, mshe was punished with childlessness; m’n’she dies without children. nwithout children she will die.

Both text traditions show corruptions. Without being able to speculate what the missing lines from the foregoing text originally contained,622 one may note that the Greek shows a number of doublets: between (1) a and g,i; (2) b and h,j; (3) d-e and k-l; and (4) m and n, with cases (1) and (2) containing an instance of two doublets. The only phrase without a doublet within this extant Greek text is c (which corresponds to Eth. c’). We may therefore suspect that what remains of the Greek, which was much longer than the original text, represents a conflation of two distinct recensions. The Ethiopic, on the other hand, is more straightforward (though it seems to contain a doublet in f’ which may either reflect a Greek recension that contained a doublet at this point or in which the second stich may be a secondary addition to complement the first one623). In terms of length, then, the Ethiopic 622

623

Black (The Books of Enoch, pp. 301–302) argues that the missing text had to do with the practice of slavery, taking the references to “slave” in the Eth. and Grk. (see stichs f and f’ in the text synopsis below) as redundant and actually belonging to the previous part of 98:4. Less certain may be Nickelsburg’s suggestion (1 Enoch 1, p. 470; “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 115) that in the Grk. βοψλ (“deci-

1 Enoch 98:4–8

341

may be closer to the original. However, at least some of the wording of section f’, which does not make much sense as it stands, is a corruption that may be assigned to the level of Greek transmission (οξ Nρση “was not ordained” corrupted to οκ Oρο« 5γωνετο “a mountain [Eth. dabr] has not become”). In addition, a number of corruptions in the Greek or different Greek translations of a Semitic Vorlage may explain some of the differences between the parallel sections: – (a) ’i-tafannawat (“it was not sent”, from Grk. *οκ πεστ(λη/ 5πωμφη) g,iοδε … 5δη (“and it was not given”), in a possibly [οκ πεστ(λη] – perhaps different translations of Aramaic *xlt>X / Xl ,624 ]tntX or different Aramaic texts (b) diba medr (“to the earth”, from Grk. 5π τ0ν γ'ν) a5π τ0ν [γ'ν, in g Kν)εν (“from above”) – variations of the same idea: “not sent to the earth / from above” b’(j’) – sab’ ’em-re’somu fatarewwa (“people themselves have created it”, so b οH Kνρ)π]οι φ Ψαψτ*ν [κτισαν ατν) cf. j 5κ παραβ(σε)« (“from transgression”) which would reflect Aramaic *]vhti>p ]m , possibly corrupt from *]vht>pn ]m (“from themselves”, similar idiom in Eth. lit. “from their head”)625 d’k’ – wa-meknat la-be’sit ’-tawehbat (“and barrenness was not given to a woman”, so Grk. d κα στερα γψναικ οκ 5δη) cf. k μο)« οδε στερα γψν 5κτση (“and likewise a woman was not created barren”) – conj.’s are variations, while the two versions (i.e. Eth.=Grk.d and Grk.k) may be readings of slightly different Aramaic texts that e.g. involve idiomatic use of the root *ynq (“to acquire”): a’g’i’

624

625

sion”) was corrupted to βο4νο« (“hill) to produce the second clause, though on balance this remains a possibility. So Nickelsburg, 1 Enoch 1, p. 470 and “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 116. Suggestion of Nickelsburg (1 Enoch 1, p. 470 and “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 116), who comments on the rarity of i>p in Aramaic; see, however, 1QapGen xv 12 (reconstruction Beyer, Die aramäischen Text vom Toten Meer Band 2, p. 465); 4Q560 1 i 4; and 4Q537 6.1(?), 7.2, and 11.1.

342


*tynqtX vqyrc htnX Xlv = Greek k *tynqtX vqyrc htnXl Xlv (“and not to a woman was barrenness given”) = similar to Greek d626 e’l’ – ’alla ba’enta tagbara ’edeha (“but because of the works of her hands”, from Grk. *λλ< δι< τ< ργα τ*ν ξειρ*ν ατ'«) Greek e δι]< ργα τ*ν ξειρ*ν, and Greek l λλ 5; δ)ν δικημ(τ)ν. – Greek l (“own unrighteous deeds”) is not necessarily translation of a different Aramaic text,627 but may rather be an emphatic reinforcement of the woman’s culpability in her barrenness. m’n’ – temawwet za’enbala welud (“she dies without children”, so Grk. n Kτεκνο« ποανεται). Greek m 5πετιμη τεκνI (“she will be punished with childlessness”) – Greek m is a theological re-inforcement of Greek n, does not need to explained as based on a translation of a different Aramaic text.628 See 1 Timothy 2:14 (and the Note below). (6) “By the Holy Great One” (κατ< το4 4γοψ το4 μεγ(λοψ) – so Eth. I “by the Holy Great One” (ba-qedus ‘abiy), except for BM 485a and BM 491 which with Eth. II read “by the Holy and Great One” (ba-qedus wa-‘abiy, perhaps from a different Grk. Vorlage). // “That all” (Eth. ’esma kwellu) – Greek /τι, omitting “all” (as Ryl1). // “Will be revealed” (σται νακεκαλψμμωνα) – Eth. “is revealed” (we’etu kesˇut). // “No unrighteous d[e]ed will

626

627

628

It is difficult to imagine another linguistic solution than that of Nickelsburg, 1 Enoch 1, p. 470 and “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 116, though a form from the root rqc (cf. 6Q8 = Bk. of Giants 1.6) may be preferable to rqi . Nickelsburg (1 Enoch 1, p. 470 and “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 117) suggests that one reconstruct ] (y )hydy ydbi ]m ]hl (“but because of the works of their [fem. plur.] hands”) and ] (y )hydy yrbi ]m ]hl (“but because of the transgressions of their [fem. plur.] hands”) behind the respective Greek versions. As an Aram. word, however, a substantive rbi is unattested. Furthermore, it is difficult to infer why an easily understood term such as ]hydy would have been transliterated into δ)ν. Dubiously, Nickelsburg (1 Enoch 1, p. 470 and “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 117), whose search for unusual words begs the question of a misreading: ylkt hlkt (“she will come to an end childless”) and vlkt hlqt (“she will be put to shame with childlessness”).

1 Enoch 98:4–8

343

be hidden” (οκ σται μν [ρ]γον ποκεκρψμμωνον Kδικον) – Eth. “your deed of wrongdoing is neither covered nor hidden” (’albokemu gebra gef‘ kedun wa-’i-xebu’). (7) “In your soul” (τD χψξD μ*ν) – Eth. “in your spirit” (ba-manfaskemu). // “And do not think” (μηδε πολ[(]βητε) – Eth. “and say not” (wa-’i-tebalu). // “That the[y] do not kno[w] and do not see, and that your wrongdoin[g]s are not observed, and (that) they are not recorde[d] before the Most High” (/τι ο γιν2σ[κοψ]σιν οδε βλωποψσιν οδε τ< δικμ[α]τα μ*ν ε)ρεται οδε πογρ(φε[ται] ατ< 5ν2πιον το4 χστοψ) – Eth. formulates instead in the 2nd pers.: “that you do not know and do not see (that) every sin is recorded every day in heaven before the Most High” (’esma ’i-ta’ammeru wa-’i-tere’yu kwello xati’ata ba-samay yesahhaf hallo ba-kwellu ‘elat ba-qedmehu la-le‘ul), except for Ull “they do not know and they do not see …” (’i-ya’ammeru wa-’i-yere’yu …). (8) “Know” (5πγν)τε) – Eth. “you will know” (ta’ammeru). // “Y]our wrongdoin[gs” (τ< δικμ[ατα ]μ*ν) – omits “which you commit” (za-tegaffe’u; as Eth. BM 485a and BM 492); Eth. “your wrongdoing which you commit” (gef‘ekemu za-tegaffe’u). // “Day by [day” ($μωραν 5; [$μωρα«) – omits “in every day”; Eth. “in every day” (bakwellu ‘elat). // “Until your judgement” (μωξρι τ'« κρσε)« μ*ν) – omits “day of”; Eth. “until the day of your judgement” (’eska ‘elata kwennanekemu). General Comment This section contains two oaths addressed to “sinners” that underline the principle of human responsibility for sin (vv. 4–5) and the certainty of judgement (vv. 6–8). Several themes in this section are especially significant: (a) slavery (despite textual uncertainties); (b) the question of the origin of sin; and (c) the responsibility of the opponents for all their wrongdoing. The criticism of slavery (a) is not spelled out very clearly, since the reference to it arises within a comparison by simile. Nonetheless, if 103:9–12 is drawn into consideration, it may echo a social location of the writer’s community. The emphasis on human activity behind the origin of sin (b) comes as a surprise within the Enoch tradition. The argument is thus formulated because of the degree to which the author’s chief aim to hold the “sinners” responsible for their subjugation of and tyranny over the righteous. Hence the text does not necessarily articulate an explanation that is meant to be an alternative to the fallen angels tradition (cf. 6:1–16:4). Rather than formulating something about sin in terms of a storyline – for example, Adam and Eve – he takes the view that the wrongs committed by each person (here, in particular, the “sinners” specified in the Epistle) are themselves the reason

344


for the existence of sin.629 This tautology – sinful deeds are the reason for sin – deliberately sidesteps the question of theodicy; the author does not allow his readers to contemplate what may ultimately lie behind the oppressive activities of the wealthy. By adopting such a strategy, the writer adds force to his emphasis on the opponents’ responsibility for their actions (c). Notes 4a. I have sworn to you, O sinners, that (as) a mountain has neither become nor will become a slave, nor a hill (become) a woman’s handmaid. It is doubtful that the present text accurately conveys a version that goes back to an Aramaic version (see Textual Notes above).630 Before the Greek material was discovered, Dillmann, assuming that the imagery can be assigned to the author of the Epistle, noted, “nur ist freilich das Beispiel, das er [der Autor] gewählt hat, ziemlich geschmacklos” and describes this mode of thinking as being “ganz in der Weise der späteren Zeit” (e.g. the seemingly extraneous examples in Jub. 37:20–25).631 Dillmann’s unsympathetic caricature of non-canonical literature of ancient Judaism aside, the Greek text leaves no doubt that the text tradition of vv. 4–5 has undergone significant corruption. Most of the text of this lemma is not extant in the Greek, in which only section f has anything to correspond: “for it was not ordained that a sl[ave] be a slave”. As it stands, the Ethiopic text appeals to parallel absurdities (a mountain cannot become a slave, a hill cannot become a handmaid!) in order to underline that it would be utterly foolish to think anything other than what is emphasized in verse 4b. The Greek text is significant in its strong criticism, if not outright rejection, of slavery, a theme picked up (though without the terminology) again in 103:9, 11–12. The text would appear to distance the practice of slavery from the notion that it is sanctioned by God, disallowing the institution al-

629

630

631

This is not entirely dissimilar to the emphasis on human accountability in Rom. 5:12 and 2 Bar. 54:19, though these passages link it with the Adam story. Because of corruptions traceable to the Greek (cf. Textual Notes above), it is doubtful whether a contrast in the Semitic between the masculine (“mountain”, Heb. rh and Aram. rvu – “slave”, Heb. and Aram. dbi ) and feminine (“hill”, Heb. hibg and Aram. hmr – “maidservant”, Heb. hmX or hxp> and Aram. hmX ; cf. Beer, “Das Buch Henoch”, p. 303; Martin, Le Livre d’Hénoch, p. 256; Charles, The Book of Enoch, p. 242; and Uhlig, Henochbuch, p. 722) could be made to account for the imagery here. Dillmann, Das Buch Henoch, p. 310; see also Martin, Le Livre d’Hénoch, p. 256.

1 Enoch 98:4–8

345

together, and not just simply the abuse of slave ownership (against which there are proscriptions in Exod. 21:2–11 and 4QReworked Pentateucha [4Q158] 7–8.9–15; Lev. 25:39–46; Deut. 15:12–18; cf. further CD A xi 12 par. 4QDe 6 v 17 and 4QDf 5 i 7). The language, however, is not categorical on ideological grounds; the sharp denunciation is to be understood from the backdrop of the social relations assumed in the Epistle: the writer has no place for forced labour through which the wealthy oppress the poor, for example, in the building of their own houses (cf. 94:6–7) or with respect to hard field labour (cf. 103:9–15). This objection may have arisen from a growing indebtedness of peasants whose services to their debtors, the wealthy, were being made compulsory. The author, who stands in line with the prophetic tradition of Micah 2:1–2 (cf. Nah. 5:1–12),632 takes up the cause of the oppressed more categorically than any of his contemporaries.633 4b. So sin was not sent to the earth, but the people have created it by themselves, and those who commit it will subject to a great curse. In this part of the verse, the Ethiopic is closer to the Greek which reads: “ … to the [earth was not sent, but huma]ns [created it] by themselves [and] those who do [it] will come [into] a great [curse].” The emphasis of the text on human responsibility for wrongdoing functions in two ways. First, in the immediate context, it places the entire blame for the oppression of the poor on the sinners who are being addressed. The wealthy sinners are in no position to invoke divine sanction in the ordering of society to justify their behaviour, nor should they even suppose that their wrongdoing is minimal and of no great consequence before God (vv. 6–8). Seen in this light, the writer’s statement seems unconcerned with an aetiology or storyline that explains the present (dis)order of things, but casts the spotlight on where guilt lies whenever wrongdoing among humanity occurs. Second, in referring to humans as the source of wrongdoing – with the emphatic expression “by themselves” (φ Ψαψτ*ν, Eth. ’em-re’somu) – the writer takes up the theme of the origin of evil which is prominent within the early Enochic tradition. The notion of rebellious angels who, distracted from their position by “the daughters of men”, introduce sin into the world was a widespread and much debated reading of Genesis 6:1–4 during the Second Temple period. It was taken up and elaborated by the Enochic writers of the Book of Watchers (ch.’s 6–11, 12–16), Book of Giants (e.g. 632 633

See Horsley, “Social Relations and Social Conflict in the Epistle of Enoch”, pp. 112–13. The Epistle stands in contrast to contemporary traditions that sought to regulate the ownership of servants; see Musar le-Mevin’s unquestioning, though cautious, acceptance of the owning of servants; cf. 4Q416 2 ii 17 par. 4Q417 2 ii + 23.22 (reference to debt-slavery); CD A xii 10–11; and Sir. 33:25–27, 31.

346


4Q531 5; 4Q532 2; 4Q203 8.11), Animal Apocalypse (86:1–6) and Similitudes (e.g. 69:2–12). As the tradition circulated, it incorporated an increasing emphasis on human wickedness, whether it was seen to occur alongside the wrongdoing of angels (Jub. 5:1–2; 7:21–24; 4Q181 [4QAges of Creationb] 1.1–3; and already implied in 1 En. 7:3–5 and 8:3) or rendered accountable by appeals to what happened to the Watchers’ giant offspring (esp. CD A ii 19–20; 4QExhortation Based on the Flood = 4Q370 1 i 6; Sir. 16:7; Wis. 14:6; 3 Macc. 2:4).634 While the Book of Watchers indicates that humanity participated in the sins introduced by the angels and, by default, are held responsible too, the one-sided weight of the Enoch author of the Epistle on humanity without mentioning the angelic rebellion is hard to miss. It is thus difficult to imagine that the writer, who with his readers fell heir to the watcher tradition, made his statements about sin gratuitously. Nevertheless, rather than regarding the focus on human culpability as a blatant contradiction within (or subversion of) the Enoch tradition, one may consider how it is that the tradition is being reappropriated or, indeed, reconceived in order to address the situation of the Epistle.635 On the one hand, the writer may be addressing a potential misperception to which the myth of the watchers could have given rise: evil was introduced by rebellious angels who, therefore, are essentially the ones at fault for wrongdoing and evil in the world. On the other hand, the writer’s overriding concern with the wealthy and oppressive sinners has resulted in a semantic transfer of responsibility. This does not mean that the rich are the new culprits instead of the fallen angels; rather, the author considers the guilt of the wealthy to be so complete and all-embracing that, in effect, they end up being demonised. Thus the assertion of human responsibility in the text is more than a theological reflection which seeks to correct a misunderstanding that links sin on earth with wrongoing in heaven; much more, it is an attempt by the author to write the opponents of his community into the script, that is, to give them prominence of place because of the degree to which their wickedness has shaped the social context and conceptual framework of the Epistle. This interpretation is in line with the writer’s practice thus far to apply motifs associated with the watchers to the sinners; see 94:6b, 9; 95:4; 97:3, 9; and 98:2a. It is instructive to compare the author’s emphasis on human responsibility for sin with that of Ben Sira. Ben Sira, even more explicitly than the

634

635

For a discussion of these and further texts, see Stuckenbruck, “The ‘Angels’ and ‘Giants’ of Genesis 6:1–4”, pp. 354–77. For a possibly direct allusion to the fallen angels tradition, see 100:4 (and Note).

1 Enoch 98:4–8

347

Epistle, denies that God can be the cause of sin: “Do not say, ‘Because of the Lord I fell away …’” (Sir. 15:11a, Grk.; Heb. mss. A, B yi>p lXm “from God is my transgression”) and “Do not say, ‘It was he who led me astray’” (15:12a). The reasons not to make such a claim lie in the character of God himself: he would not do what he hates (15:11b, Grk.)636, and he has no need for someone to be sinful to begin with (15:12b). This view is supported by an argument from human nature. Humans are left “in the power of their own free choice” (Heb. Ms. A rjy dyb , Grk. 5ν ξειρ διαβοψλοψ ατο4), endowed with the ability to choose and carry out either wickedness, on the one hand, or God’s commandments, on the other (15:14–16), resulting in death and life, respectively (15:17). Hence, God cannot be thought to have commanded anyone to be wicked or to have permitted wrongdoing (15:20). The corrolary of such responsibility is that no wickedness escapes the notice of God, and it would be foolish to think otherwise (16:17–23).637 In contrast to Ben Sira, the author of the Epistle is not engaged in reflection on either human or divine nature per se.638 Though he also has those who deny or minimise self-responsibility in view, he does so with an emphasis. In Sirach the reflections have more of a genuine argumentative force, so that there remains the possibility that the sort of persons envisaged can take note and be persuaded to adjust their thinking. In the Epistle, the criticism levelled at self-delusioned opponents functions as a denunciation which distances their final state from that of the pious community. The “great curse” has already been mentioned as the fitting judgement for the “sinners” in 97:10b (see the Note). 5. And barrenness has not been given to a woman, but because of the works of her hands she dies without children. The reference to barrenness as an example of dire consequences for wrong actions agrees essentially with the Greek where, however, the image occurs as a doublet (see Textual Notes). Whereas a “great curse” follows as fitting punishment for the practice of slavery (v. 4), infertility is appealed to as an example of the conse-

636

637

638

On the other hand, the Hebrew (Mss. A and B) follows the exhortation of v. 11a with another one in v. 11b: “ … you shall not do what he (God) hates”. It is possible that Ben Sira has in view an opponent who he claims renders God culpable by denying human freedom. On this and the passage in Sir. 15:11–20 generally, cf. Maurice Gilbert, “God, Sin and Mercy: Sirach 15:11–18:14”, pp. 119–21. Therefore, Jas. 1:13–15 (“No one, when tempted, should say, ‘I am tempted by God’; for God himself cannot be tempted by evil and he himself tempts no one …”) does not provide as close a parallel to the Epistle as to Ben Sira; contra Martin, Le Livre d’Hénoch, p. 256.

348


quences of wrongdoing, in this case the wrongdoing of a woman.639 That is, a woman’s barrenness is not linked to a particular human condition but rather is the direct result of particular wrongs she has committed (cf. Hos. 9:14). Significantly, there is no attempt in either of the extant text traditions to draw a link between this reference to the woman and the origin of sin. As becomes clear in verses 6–8, the author is less concerned with an explanation for sin per se than with the link between the actions of his opponents and their ultimate consequences. 6. I have sworn to you, O sinners, by the Holy Great One, that all your evil activity is revealed in the heavens and (that) your deed of wrongdoing is neither covered nor hidden. The text does not indicate how it is that the wicked are held accountable; it presupposes the argument of 97:3–6 that presents judgement as an expression of divine justice on behalf of the righteous whose prayers will bring the deeds of their oppressors to remembrance before God (see the Notes to 97:3, 5–6a and 99:16b). On the divine name “Holy Great One” and related designations, see the Note to 92:2b. The combination of an oath with a similar title, “the Great One”, also occurs in 103:1 (see the Note) and 104:1. In a context which is also concerned with the heavenly recitation of wrongdoings (97:6b; see vv. 7–8 below), the divine name is similar: “the Great Holy One”. The emphasis that the sinners’ wrongdoing is not hidden is reinforced by verses 7–8 which assure that all sins are being recorded in the presence of God (cf. also 104:6–7). There is some similarity in content between the wording here, especially in the Greek (“no unrighteous d[e]ed will be hidden”, οκ σται μν [ρ]γον ποκεκρψμμωνον Kδικον), and Jesus tradition as preserved in the Gospel of Luke 8:17: “for there is nothing hidden that will not be disclosed, nor is anything secret that will not become known and come to light” (cf. pars. in Mt. 10:26; Mk. 4:22; Gosp. Thom. 5–6; Asc. Isa. 9:22–23).640 The grammatical differences between the texts as

639

640

It is the logical inversion of the blessing of progeny promised to those who are obedient in Deut. 7:14 (“ … there will not be among you and your cattle either sterility or barrenness”); cf. also Exod. 23:26. This is recently noted by James R. Davila, The Provenance of the Pseudepigrapha: Jewish, Christian, or other? (JSJ Supplements, 105; Leiden and Boston: Brill, 2005), p. 93, who while discussing Augustine’s Sermons on Michah 6:6–8 and Psalm 72 par. 7 (“sed quod nunc est in occulte, post erit in manifesto”), raises the possibility that the Epistle may be influenced by the Lukan passage: “an apparent allusion [i.e. of Lk. 8:17 to the Epistle] or it could be a scribal assimilation of the passage to the Lukan verse during early copying”.

1 Enoch 98:4–8

349

well as the Epistle’s stronger focus on “the unrighteous deed” itself make it difficult with any confidence to suppose that the wording of the Greek manuscript reflects an attempt to conform the text to the New Testament text. Though the similarity is shared in both traditions, their respective authors have more likely formulated independently the idea that it is futile to hope one’s sins will not be disclosed at the final judgement. 7. And do not think in your spirit and say not in your heart, that you do not know and do not see (that) every sin is recorded every day in heaven before the Most High. This is the second instance in which words are attributed to sinners (though here in indirect speech); see 97:8b; 102:6–8; 103:5–6, 9; and 104:7. Concerning this rhetorical usage, see the Note to 97:8b. The sinners are attributed thoughts that express precisely what is to be declared against them in verse 8. Their thoughts, located “in your spirit” and “in your heart”, are deceptive (cf. 104:9a) because they do not accord with the reality of their culpability before God. The text also assumes the existence of a book or books on which are recorded (Eth. yesahhaf, Grk. πογρ(φε[ται) the unrighteous deeds of humanity. Such a metaphor for the remembrance of evil is already hinted at in Isaiah 65:6 and mentioned in Psalms 56:8 and 139:16, but becomes a common theme in early Jewish apocalyptic literature. Within the early Enoch tradition, see the Astronomical Book at 81:1–2 (“tablets of heaven” read by Enoch); Animal Apocalypse 89:61–64; 90:14 and 20 (involving a heavenly man-like scribe); and Book of Giants 4Q530 2 ii + 6–7 i + 8–12, ll. 16–20. See further Daniel 7:10; Jubilees 5:13–16; 4 Ezra 6:20; 2 Baruch 24:1; 2 Enoch 19:5; 40:13; 43:1; 50:1; 52:15; 53:2–3; 64:5; Apocalypse of Zephaniah 7:1–8; the later Testament of Abraham Rec. A 12:12; 13:1, 9; and Vision of Paul 10.641 The writer refers also to a book containing a record of righteous deeds (see 103:2–3). The notion of a book is thus closely related to memory and divine justice; whereas the wicked are without memory in relation to God (94:8) and the authorities are charged with not having remembered the plight of the righteous (103:15), the formality of keeping records in a “book” underlines the extent of seriousness with which the wrongdoings against the author’s community are taken: God remembers (97:2), the righteous dead remember (99:16), and the angels remember (104:1); the involvement of all three in the process of bringing a memorial against and recording the wrongdoing of sinners is described in 99:3 (with angels functioning as intermediaries).

641

Cf. further adaptations in Rev. 20:12, 15; Asc. Isa. 9:19–22; Apoc. Zeph. 3:8–9. A similar function is implied for Hades in Aeschylus, Eumenides 273–275.

350


The verse as a whole develops the theme of 97:6b and is further elaborated in 104:7. 8. From now on you will know that all the wrongdoing which you commit will be recorded every day until the day of your judgement. The author introduces the refutation of the claim in verse 7 with the formula “from now on you will know”. In 102:8, the pronouncement against the wicked opens only with “from now on” (cf. Bk. of Watchers 14:5; Ezek. 36:32). The phrase suggests that the writer regards the writing of his document as an act that leaves the wicked without any excuse for their actions.642 The “know” formula appears more often by itself (here 5πγν)τε; 98:10 – γιν2σκετε; 100:10 Eth.; 103:7 Eth.; and 104:7 Eth. par. Grk. ν4ν ποδεικν) μν), sometimes in the form of the related expression “may it be known to you” (97:2; 98:12 ν4ν γν)στAν μν στ); cf. the pronouncement against the fallen angels in the Book of Giants at 4Q203 8.6: iydy ]vkl Xvhl ). In the Epistle, each of the “know” formulae, which are invariably addressed to the sinners, imposes upon them an awareness that their wickedness will not go unpunished. The formula introduces content that would already be known to the righteous, but anticipates that a disclosure to the wicked will invalidate their denial of responsibility for their actions. It remains difficult, however, to determine whether the address to sinners was intended for their direct consumption or reflects a “fictive” form of communication that deals with the wicked in order to reinforce the convictions of the author’s righteous community. “The day of your judgement” ($ κρσι« μ*ν) occurs also in 96:8b. On the expression, see the Note to 94:9. The plural “your” with “wrongdoing” and “judgement” indicates that the author is not indulging in a reflection on a principle of divine judgement upon all humanity. His discourse does not permit him, for example, to reflect on whether all wrongdoing – that is, including those sins committed by those who are not the immediate opponents of the Epistle – is registered (cf. 104:7). The text’s language about judgement and its inevitability acquires its force precisely because of the author’s single-minded focus on those who have wronged his community.

642

Martin, Le Livre d’Hénoch, p. 257.

1 Enoch 98:9–99:2

351

98:9–99:2: Fifth Woe-Oracles Against the Wicked Ethiopic (98:9) Woe to you, O fools, for you will be destroyed by your folly; and you do not listen to your wise, (so that) goodness will not find you. (10) And now know that you are prepared for the day of destruction; and do not hope that you will live, O sinners; indeed, you will depart and die. For you know that you have been prepared for the day of great judgement, for the day of tribulation and great shame for your spirit. (11) Woe to you, O hard-hearted ones, who do evil and eat blood; from where will you eat and drink and satisfy yourselves with what is good? From all the good things which the Lord, the Most High, has put in abundance on the earth. You have no peace. (12) Woe to you who love works of iniquity; why do you for yourselves hope for good? Know that you will be given into the hand of the righteous ones, and (that) they will cut off your necks and kill you and will have no mercy on you. (13) Woe to you who rejoice over the distress of the righteous, because graves will not be dug for you. (14) Woe to you who treat as void the words of the righteous, for you will have no hope of life. (15) Woe to you who write down lying words and words of the wicked, for they write their lies so that they will hear them and make others wicked. (16) And they will have no peace, but will die a sudden death. (99:1) Woe to you who commit wicked deeds and praise and glorify lying words; you will be destroyed and you will not have a good life. (2) Woe to you who alter the words of truth and violate the eternal law and make themselves into those who are not sinners; they will be trampled upon the ground. Greek (98:9) Woe to you, O fools, for you will peris[h because of] your folly, and you will not listen to the [wise], and good things will [not c]ome upon you, but evil things [will surround] you. (10) And now know tha[t it has been prepared] for you for the day of destruction. [Do not hop]e to be saved, O sinners; de[part] and die, knowing [that it has been prepar]ed for the day of g[reat] judgement [and] of greater [dis]tress [for your spirits.] (11) Woe to you, O stiff-nec[ked] ones [in h]eart, who do what is ev[il and eat blood; when]ce will there b[e] for you [good things … 4 lines of text missing]

352


(12) … works o]f unrighteousness; why [do you have] goo[d] hopes? Now let it be known to you that you will be delivered into [the hands o]f the righteous, and they will [k]ill you and not spare [y]ou. (13) Woe to you who rejoice over the evils of the righteous; your grave will not be dug. (14) Woe to you who wish to invalidate the words of the righteous; you will have no hope of salvation. (15) Woe to you who write down false words, and words of error they themselves write, and they lead many astray with their lies. You yourselves are in error (16) and you will have no joy, but you will be quickly destroyed. (99:1) Woe to you who commit errors and who receive honour and glory for your false works; you have perished, you will have no salvation for good. (2) Woe to you who alter the true words, and who pervert the eternal covenant and who reckon yourselves to be without sin; they will be trampled on in the earth. Textual Notes Ethiopic: (98:9) “Woe to you” (’ale lakemu) – BM 491 reads ’ale lakemu ’ale lakemu (“woe to you, woe to you”). // “O fools” (’abdan) – EMML 2080 reads ’abdan sab’ (“O fools, people”). // “And you do not listen to your wise” (wa-la-tabibanekemu ’i-tesamme‘ewwomu; EMML 2080, Abb 35, Ryl, Bodl 4 tesemme‘ewwomu, most Eth. II mss.; see Grk.) – EMML 6281 reads wa-la-tabiban ’i-tesamme‘ewwomu (“and you do not listen to the wise”); BM 491 reads wa-la (la- BM 4911) tabiban-ni ’i-ta-’ammerewwomu (“and you do not understand the wise”, from *γιν2σκ)); Berl reads wa-la-tabiban ’i-tere‘‘eyewwomu (“and you do not tend the wise”, from *ποιμαν)); Tana 9 and EMML 1768 read wa-la-tabiban ’i-terasse‘‘ewwomu (“and you do not act wickedly towards the wise”) which is related to the readings in BM 485 (wa-la-tabiban teresse‘ewwomu, “and you act wickedly towards the wise”, from *πονηρε)); BM 485a reads la-tabiban terasse‘ewwomu (“you act wickedly towards the wise”). The negative particle in Tana 9 was retained after the verb was corrupted, while BM 485 and BM 485a hypercorrect the text by removing the negative particle. // “You do not listen … the day of destruction” – omitted in Abb 55. // “(So that) goodness” (wa-sˇannayt; Tana 9, EMML 20801?, Berl, BM 485, Abb 35, EMML 1768) – BM 485a spells wa-sˇannayta; EMML 20802 (after erasure of t), Ryl and Eth. II have wa-sˇannay; EMML 6281 has wa-sˇannaya. // “Will not find you” (’i-yerakkebakemu, impf.) – Tana 9 and BM 485a spell with the fem. ’i-terakkebakemu;

1 Enoch 98:9–99:2

353

EMML 1768 and EMML 6281 spell with the perf. ’i-rakabkemu (“you have not found (i.e. goodness)”). (10) “Prepared” (delwan) – Tana 9 spells with pred. delwana; Curzon spells madlewan (“hypocrites”). // “For the day of” (la-‘elata) – BM 485a reads la‘la (“for”); Tana 9, Frankfurt Ms., Curzon 55 and Curzon 56 read ba-‘elata (“in the day of”, Φ corrupt from Γ). // “Destruction” (hag wel) – BM 485a reads hag welkemu (“your destruction”). // “And do not hope” (wa-’i-tesaffawu) – BM 485a reads without the conj. ’i-tesaffawu (“do not hope”); BM 491 spells wa-’i-tasaffawu; Abb 35 spells wa-’i-teseffawu; EMML 6281 has sing. and spells wa-’i-tasiffaw. // “That” (kama) – omitted in Abb 55. // “You will live” (tehyawu, subj.) – EMML 2080 spells tahayyawu (impf.); Abb 35 and EMML 6281 read sing. tehyaw; Bodl 5 spells tehyewu; Frankfurt Ms., Abb 99, Abb 197, Munich 30 and Garrett Ms. have tahayyewu (impf.). // “O sinners; indeed, you will depart” – omitted in Abb 55. // “O sinners” (xate’an) – Tana 9 spells xate’ana. // “Indeed” (’alla) – Tana 9 and BM 485 corrupt to ’ella. // “For you know … great judgement” – omitted in Abb 55. // “You know that you have been prepared” (ta’ammeru ba-za tadallawkemu; Tana 9, Berl, EMML 6281; cf. Grk.) – EMML 2080, BM 485a, Ryl and Eth. II mss. have ’i-ta’ammeru beza ’esma tadallawkemu (EMML 2080 tadallekemu) (“you do not know a ransom, since you have been prepared”); BM 485 reads ta’ammeru beza wa-tadellawkemu (“you know a ransom and you are prepared”); BM 491 has ’i-ta’ammeru beza tadellawkemu (“you do not know a ransom; you are prepared”); Abb 351 reads ta’ammeru beta ba-zatadallawkemu (“you know a house in which you are prepared”); and Abb 352 ta’ammeru beza ba-za-tadellawkemu (“you know a ransom in which you are prepared”); EMML 1768 reads ta’ammeru beza dallawakemu (“you a ransom has prepared you”). Ba-za- was corrupted into beza (“ransom”) and beta (“house”), followed by the addition of the negative particle in order to yield sense.643 // “For the day of” (first occurrence; la-‘elata) – Abb 35 and Abb 55 read with another prep. ba-‘elata (Φ corrupt from Γ). // “Great judgement” (kwennane ‘abay, fem.) – Tana 9 and BM 491 read masc. form kwennane ‘abiy. // “For the day of” (second occurrence; la-‘elata; Tana 9, EMML 2080, Berl, BM 485, BM 485a, Abb 35, EMML 1768) – BM 491, EMML 6281, Ryl and Eth. II mss. read with conj. wa-la-‘elata (“and for the day of”); Abb 55 reads with another prep. ba‘elata (Φ corrupt from Γ). // “And great shame for your spirit” (wa-xasˇar ‘abiy [masc.] la-manfaskemu) – Abb 35 and EMML 1768 read fem. adj. wa-xasˇar ‘abay la-manfaskemu; Abb 55 reads only wa-xasˇar (“and

643


354


shame”). (11) “To you” (lakemu) – BM 491 reads lomu la- (“to them, the”). // “Hard-hearted ones” (gezufana leb) – Berl omits leb (“hard” or “dull ones”). // “Who do evil and eat blood” (’ella yegabberu ’ekuya wayeballe‘ewwo la-dam; Tana 9 ’ella yeballe‘ewwo, Berl, BM 485, EMML 1768) – BM 485a reads 3rd pers. and has ’ella yegabberu ’ekuya wayeballe‘u dama; BM 491, with ditt., reads ’ella yegabberu ’ekuya wa-yeballe‘ewwomu la-dam (“who do < …> evil and consume blood”); Abb 35 reads with 2nd and 3rd pers. respectively: ’ella tegabberu ’ekuya wa-yeballe‘ewwo la-dam; Abb 55 reads only ’ella teballe‘u dama (“who eat blood”); Ryl and Eth. II mss. read both verbs in 2nd pers. ’ella tegabberu ’ekuya wa-teballe‘u dama; EMML 6281 reads ’ella tegabberu ’ekuya wa-teballe‘ewwo la-dam. // “Eat … from where will you eat” – EMML 2080 and Abb 55 by homoioteleuton omit “from where … eat” (teballe‘u “eat” … teballe‘u “eat”). // “And drink” (wa-tesaggebu) – omitted in Abb 55. // “Which the Lord … no peace” – omitted in Abb 55. // “The Lord” (’egzi’; Tana 9, Berl, BM 485, BM 485a, Abb 35, EMML 1768, EMML 6281) – BM 491, Ryl and Eth. II mss. read ’egzi’ana (“our Lord”); EMML 2080 reads ’egzi’abher (“God”). // “On” (diba) – Tana 9 reads badiba kwellu (“on all”); omitted in Curzon 55. // “Which … peace” – omitted in Abb 55. // “You have no” (wa-’albekemu) – BM 491 reads za-’albekemu. // “Peace” (salama; Tana 9, Berl, BM 485, BM 485a, Abb 35, EMML 1768, EMML 6281) – EMML 2080, Ryl and Eth. II read nom. salam. (12) “To you” (lakemu) – omitted in Abb 55. // “Love” (tafaqqerewwa, with fem. obj. suff.; Tana 9, Berl, BM 485, Abb 35, EMML 1768, most Eth. mss.) – EMML 2080 and Ryl spell tafaqqarewwa; BM 485a, EMML 6281, Ull, Bodl 5, Frankfurt Ms., BM 499, Vatican 71 and Westenholz Ms. spell with masc. obj. suff. tafaqqerewwo; BM 491 spells without any obj. suff. tafaqqeru. // “Works of iniquity; why do you hope for” (lagebra ‘amada la-ment lakemu teseffawewwa (3rd pers. fem. suff.)) – EMML 2080 omits by homoioteleuton (gebra “works of” … gebra “works of”). //“Works of iniquity” (la-gebra ‘amada; BM 485, BM 485a, BM 491, EMML 1768, EMML 6281) – Tana 9, Berl, Abb 55 and BM 492 simply read la-‘amada (“iniquity”). // “Why do you for yourselves hope for” (la-ment lakemu teseffawewwa, 3rd pers. fem. obj. suff.; Tana 9, Ryl, Eth. II mss.) – Berl, BM 485, Abb 35, EMML 1768 and EMML 6281 read with masc. suff. la-ment lakemu teseffawewwo; BM 485a transposes to la-ment teseffawewwa lakemu; BM 491 reads with ditt. la-ment lakemu tesaffawewwa; Abb 55 reads only teseffawu. // “What is good” (la-sˇannay; Tana 9, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281, Bodl 5, Frankfurt Ms., Curzon 55, Abb 99, Abb 197) – omitted in Berl and Abb 55; Ryl and most Eth. II mss. have la-sˇannayt. //

1 Enoch 98:9–99:2

355

“You will be” (hallawakemu) – Tana 9 spells hallawkemu. // “Given” (tetwahhabu, plur.) – BM 491 and EMML 6281 reads the sing. tetwahhab; Abb 55 reads with conj. wa-tetwahhabu (“and given”). // “Into the hand of” (ba-’edehomu) – Tana 9, Berl, BM 492 and EMML 6281 read ba’edawihomu (“into the hands of”); omitted in Abb 55. // “And (that) they will cut off your necks and kill you” – omitted in Abb 55. // “Your necks” (kesawdikemu) – BM 491, BM Add. 24185 and BM 484 read kesawdihomu (“their necks”); Berl reads defectively kesawdimu. (13) “Woe to you who rejoice over” – omitted in BM 492. // “Who” (’ella) – omitted in Tana 9. // “Because graves will not be dug for you” – omitted in Abb 55. // “Will not be dug” (’i-yetkarray; EMML 2080 ’i-yetkarray, Berl, BM 491, Abb 35, EMML 6281, Ryl, most Eth. II mss.) – Tana 9, BM 485, BM 485a and EMML 1768 read ’i-yetra’’ay (“will not be seen”); Garrett Ms. reads without the neg. yetkarray (“will be dug”). (14) “Treat as void” (tabattelu, 2nd pers.; EMML 2080, Berl, Abb 35, Abb 55, EMML 1768, Ryl, Eth. II mss.) – Tana 9 reads with the 3rd. pers. yebettelu; EMML 6281 has yebattelu; BM 485 and BM 485a spell tebettelu; BM 491 has tabette· lu. // “Life” (heywat) – Berl and EMML 6281 spell with acc. heywata. (15) “Write down” (tesehhefu; EMML 2080 tesahhefu) – BM 491 spells tasehhefa. // “Lying words” (nagara hassat) – EMML 2080, BM 485a and BM 499 read nagara hassata. // “Words of the wicked … lies” – omitted in Abb 55. // “Wicked” (rasi‘an) – BM 491 reads ‘amadeyan (“iniquitous”); BM 485a reads rasi‘an ’emuntu (“those wicked ones”). // “For they write” (’esma we’etomu yesehhefu) – BM 485a reads with the sing. verb ’esma we’etu yesehhef (“for he writes”). // “Their lies” (hassatomu) – omitted in BM 491. // “So that they may hear them and make others wicked” (kama yesem‘ewwa wa-yeres‘ewwo la-ba‘ed; reconstructed from Eth. I mss.; cf. Grk.644) – Tana 9 reads kama yeres‘u wa-yaras‘ewwa la-ba‘ed (“so that they will become wicked and make others wicked”, rendering the second verb as a causative); EMML 6281 reads kama yeres‘u wa-yaras‘ewwomu la-ba‘ed (“so that they may become wicked and make others wicked”); BM 485a has kama yesem‘u wa-ye[erasure of 3/4 letters] la-ba‘ed (“so that they may hear and […] others”); Berl, BM 485, BM 491, Abb 35 and EMML 1768 have kama yesem‘u wa-yeresˇ‘ewwo (BM 491 yeresˇ‘ewwo) la-ba‘ed (“so that they may hear them and make others wicked”); EMML 2080 and Ryl read 644

The Grk. (“will lead many astray”) is closer in sense to “make others wicked” than to the other Eth. readings. In the Epistle the corresponding Grk for the Eth. verb ras‘a (“to be, make wicked”) is normally πλαν(), “to lead astray”; cf. Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, p. 99 n. 45, who in addition to 98:15, refers to 99:8, 10; and 104:9.

356


yesem‘ewwa wa-’i-yeres‘ewwa la-’ebad (“so that they may hear them and not forget folly”; transposition of ba and ‘e, which results in addition of the negative particle); Ull spells kama yesem‘ewwo wa-’i-yeres‘ewwo la-’ebad; Curzon 55, BM 499, Munich 30 and Westenholz Ms. have kama yesam‘ewwa wa-’i-yeras‘ewwa la-‘ebad. (16) “And they will not have” (wa’i-yekawwen lomu) – Berl reads wa-’i-yekawwen lomu la-ba‘ed (“and they, the others, will not have”); Abb 55 and Westenholz Ms. read only wa-’i-yekawwen (“and there will not be”). // “Peace” (salama, pred. acc.; Tana 9, Berl, BM 485, BM 485a, BM 491, EMML 1768, EMML 6281, Bodl 4, BM 490) – BM 499 reads salama ‘alam (“eternal peace”); EMML 2080, Ryl and most Eth. II mss. have nom. salam. // “But … a … death” (’alla mota) – Berl reads wa- (“and”); Abb 55 reads only ’alla (“but”). // “They will die” (yemawwetu) – BM 485a reads yemawwetu ’ellu (“these will die”). // “Sudden” (fetuna) – BM 492 and Abb 197 read fetuna wa-’i-yegwannadyu (“and they will not escape”). (99:1) “Woe to you who commit” (’ale lakemu ’ella tegabberu, 2nd pers. verb; EMML 2080, BM 491, Abb 35, Abb 55, EMML 1768; lectio difficilior and cf. Grk.) – Tana 9, Berl and BM 485 have ’ale lakemu ’ella yegabberu (with 3rd pers. verb); Ryl, Curzon 55 and Munich 30 have ’ale lakemu la’ella yegabberu; BM 485a, EMML 6281 and most Eth. II mss. read ’ale lomu la-’ella (BM 485a without la-) yegabberu (“woe to those who commit”). // “Wicked deeds” (res‘anata; Tana 9, EMML 2080, Berl, BM 485) – Ull spells res‘ata; BM 485a has resˇ‘ena; and BM 491, Abb 35, EMML 1768, EMML 6281, Ryl and Eth. II mss. have res‘enata; omitted in Abb 55. // “And … words of” (wa-la-nagara) – Tana 9 and Ull have wa-nagara; Abb 55 reads only nagara (“words of”). // “And praise and glorify … you will be destroyed” – omitted in Abb 55. // “Praise and glorify” (yesebbehu wa-takebberu; EMML 2080, lectio difficilior with 2nd and 3rd pers. verbs) – Abb 35 reads only 2nd pers. verbs tesebbehu wa-takebberu (so Grk.); Tana 9, Berl, BM 485a, BM 491, EMML 1768, EMML 6281, Ryl and Eth. II mss. read yesebbehu wa-yakebberu (3rd pers. verbs only); BM 485 and Munich 30 read yesebbehu wa-yegabberu (“praise and commit”). // “You will be destroyed” (tahag walkemu, perf.) – Ryl and EMML 6281 spell tahag walkemu; Berl reads hag welkemu (“you are destroyed”). // “And you will not have” (wa-’albekemu) – omitted in BM 485a. // “A good life” (heywata sˇannayta, acc.; Berl, BM 485a, Abb 35, EMML 1768, Bodl 4, BM 490, BM Add. 24185) – BM 485 reads heywata sˇannayt (“a life of goodness”); Tana 9 reads heywata sˇannayata (“a life of good things”); BM 499, Vatican 71 and Westenholz Ms. have heywat sˇannayta; Ull reads tasfa heywat (“a hope of life”); EMML 2080, BM 491, Ryl, Bodl 5, Frankfurt Ms., Curzon 55, BM Add. 24185, BM 484, BM 486 and Garrett Ms. have only nom. heywat sˇannayt;

1 Enoch 98:9–99:2

357

Curzon 56 and BM 492 insert a conj. heywat wa- sˇannayt (“life and goodness”); EMML 6281 has heywata sˇannaya; Abb 55 reads sˇannayta (“good things”). (2) “Woe to you” (’ale lakemu) – Abb 55 reads ’ale lakemu ’ale lakemu (ditt.). // “Woe to you who alter” (’ale lakemu ’ella teqelletewwo, 2nd pers. plur. verb with masc. sing. obj. suff.; Tana 9, Abb 35, Ull) – EMML 2080 reads with masc. plur. obj. suff. ’ale lakemu ’ella teqelletewwomu; Berl has ’alelakemu ’ella yeqelletewwo (3rd pers. plur. verb); BM 485, BM 485a, BM 491 and EMML 62812 have ’ale lomu la-’ella (BM 485 ’ella) yeqelletewwomu (“woe to those who alter”); Ryl and most Eth. II read with 3rd pers. masc. plur. obj. suff. ’ale lakemu ’ella teqelletewwon; Curzon 56 reads with 3rd pers. fem. sing. obj. suff. ’ale lakemu ’ella teqelletewwa; EMML 1768 corrupts to ’ale lakemu ’ella teqettenewwomu (“woe to you who diminish”); Abb reads ’ale lakemu ’ella teqettenu. // “The words of” (la-nagarata) – Abb 55 has only nagarata; Ull reads la-nagara (“the word of”). // “Truth” (ret‘) – BM 484 and Abb 99 read sedq (“righteousness”, from Grk. *δικαιοσνη). // “And violate the eternal law and make themselves into those who are not sinners; they will be … on the ground” – omitted in Abb 55. // “And … the eternal law” (wa-sˇer‘ata (acc.) ’enta la-‘alam) – Tana 9, BM 485a, Bodl 5, BM 484 and Vatican 71 spell with the nom. wa-sˇer‘at ’enta la-‘alam. // “Violate” (ta‘allewu, 2nd pers. plur. verb; Ull; cf. Grk.) – Most other mss. read with 3rd pers. plur. ya‘allewu (EMML 2080, EMML 1768, Ryl ya‘allewu); EMML 6281 corrupts to yexallewu (“ponder”?). // “And make themselves into” (wa-yeresseyu re’somu) – Ull wa-teresseyu re’sakemu (lit. “and make yourselves”); EMML 1768 spells defectively wa-yeresseyu ’somu. // “Those who are not sinners” (za-’i-konu hate’ana; EMML 2080 hate’an) – Ull reads with 2nd pers. plur. za-’i-konkemu hate’ana (cf. Grk.); BM 491 reads hate’ana za’i-kona (“sinners, which is not”); Tana 9 reads without the negative particle za-konu hate’ana (“those who are sinners”). // “Upon” (diba) – Tana 9 and EMML 6281 read with conj. wa-diba (“and upon”). // “They will be trampled” (hallawu yetkayyadu) – Ull reads with the 2nd pers. hallawakemu tetkayyadu (“you will be trampled”); Abb 55 reads wa-yetmessalu yetkayyadu (“will be made as trampled”). Greek: (98:9) “You will not listen to” (ο μ0 κοσητε) – Eth. ’i-tesamme‘ewwomu (“you do not listen to”). // “So that good things will [not h]appen to you, but evil things [will surround] you” (τ< γα[< οκ ]παντσει μν, τ< δε κακ< [περιω;ει] μ»«) – Eth has only wa-sˇannayt ’i-yerakkebakemu (“so that goodness will not find you”), omitting the next phrase through homoioteleuton (not in Grk – i.e. μν … μ»«, but Eth. -kemu … -kemu). // (10) “It has been prepared] for you” ($τομασται]

358


μν) – Eth. delwan ’antemu (“you are prepared”). // “To be saved” (σ)'ναι) – Eth. kama tehyawu (“that you will live”645). // “De[part] and die” (π[ελντε«] αποανετε) – Eth. ’alla tahawweru wa-temawwetu (“indeed, you will depart and die”). // “Knowing” (γιν2σκοντε[«) – Eth. ’esma ta’ammeru (“for you know”). // “It [has been prepared]” (/τι $τομασ]ται) – Eth. ba-za tadallawkemu (“that you have been prepared”). // “For the day of g[reat] judgement [and] of greater [dis]tress” (ε« $μωραν κρσε)« μ[εγ(λη« κα στε]νοξ)ρα« μεζονο«) – Eth. la-‘elata kwennane ‘abay wa-xasˇar ‘abiy (“of distress and great shame”). (11) “O stiff-nec[ked] ones [in h]eart” (οH σκληροτρ(ξη[λοι τD κ]αρδI) – Eth. gezufana leb (“hard-hearted ones”, lit. “hard/dull/fat ones of heart”). // “When]ce will there b[e] for you [good things in order that you may eat …” (π]εν μν σο[νται γα< Pνα φ(γητε …) – Eth. ’em-’ayte ’antemu teballe‘u ba-sˇannay (“from where will you eat … what is good”). (12) “Works o]f unrighteousness” (ργα τ']« δικα«) – Eth. la-gebra ‘amada (“works of iniquity”). // “Why [do you have] goo[d] hopes [fo]r [yourselves]?” (διτι 5λπδα« κα[λq ; cf. Note to 99:2a below. // “Who pervert the eternal covenant” (διαστρωφοντε« τ0ν α2νιαν διακην) – Eth. sˇer‘ata ’enta la-‘alam ta‘allewu (“violate the eternal law”, cf. 93:6 sˇer‘at la-tewleda tewled for the Mosaic Torah). // “And who reckon yourselves to be without sin” (κα λογιζμενοι ΨαψτοG« ναμαρττοψ«) – Eth. wayeresseyu re’somu za-’i-konu hate’ana (“and make themselves into those who are not sinners”). “They will be swallowed up in the earth” (5ν τD γD καταποσονται) – Eth. diba medr hallawu yetkayyadu (“upon the earth they will be trampled”, *5π τ'« γ'« καταπατησονται). General Comment This is the lengthiest series of woes in the Epistle. It is thematically linked to the three shorter passages that follow (99:3–5, to the righteous; 99:6–9, to sinners; 99:10, to the righteous), with which it forms a literary unit.656 Unlike the previous woe-oracles, this section is not concerned with the opponents’ wealth or social oppression; instead, the invectives focus more on their distortion of what the writer holds to be true. The longest of the woes is the first (98:9–10), a programmatic statement that casts the spotlight on the folly of the opponents who refuse to heed the wise. These “fools” stand in contrast with the righteous community who receive and accept wisdom (99:10). The description of their activities in terms of altering or perversion (99:2) implies the author’s conviction that his community is the repository of revealed truth, called “the eternal covenant” (Eth. “law”). Thus it is the opponents who have departed from the unalterable law of God. Since they have “gone astray” and influence others to do the same (98:15), they will undergo harsh forms of punishment and destruction described in each of the woes. More than any section in the Epistle thus far, this passage suggests the theological character of some of the differences between the author’s community and the opponents. These differences stem from conflicting sapiential perspectives through which their traditions are interpreted. However, as is clear from the earlier woe-oracles, the ideologies of the author and his

655 656

See n. 645 above. Nickelsburg, 1 Enoch 1, p. 484.

1 Enoch 98:9–99:2

361

community, on the one hand, and of the opponents, on the other, are wedded to the ways they express their respective positions in society. Thus specific wrongs denounced in 98:11–99:2 are treated as manifestations of the opponents’ lack of wisdom; see 99:8a: “They will be led astray by the folly of their hearts.” Notes 98:9. Woe to you, O fools, for you will be destroyed by your folly; and you do not listen to your wise, (so that) goodness will not find you. The additional phrase extant in the Greek (“but evil things [will surround] you”) belongs to the early text as well (see Textual Note). The verse contains two complementary parallel statements that interpret one another: a, b, a’, b’1,2. The addressees are “fools” (Kφρονε«) (a) because they are opposed to those who are wise (a’). The expression “do not listen to” (μ0 κοσητε) implies that the opponents’ foolishness has come about because they have not adhered to instruction or teaching that the writer associates with revelation (cf. 1QpHab ii 2–3: the faithless “did] no[t listen to the words of] the Teacher of Righteousness from the mouth of God”, lX Xypm hqdjh hrvm [yrbd lX vim> X ]vl ; 4QpPsa 1–2 i 19).657 The denunciation reflects the author’s frustration that what should have been received as divine in origin has met with rejection by the foolish. The “fools”, therefore, refer not just to anyone who does not participate in the tradition of the author and his community, but specifically to those who have openly declined it. Their rejection of wisdom means that they are incapable of having any insight into revealed knowledge (cf. v. 10a, “and now …”). In outlining the consequences for this negative response (b and b’1,2), the author comes close to following a Deuteronomistic model of material punishment for wrongdoing. If one follows the Greek, the destruction brought on by folly (b) is manifested in that “evil things” (b2, Grk. text τ< κακ(), not “good things” (b1, τ< γα[(), will befall the foolish.658 According to

657

658

In the Hebrew Bible, the culpability of not listening to leaders designated by God is common: Exod. 16:20 (Moses); Judg. 2:17; 2 Kgs. 17:13–14; 21:8–9; Jer. 44:2–3; 1 Bar. 1:21; and to the words of God through the prophets Isaiah (65:12; 66:4), Jeremiah (7:13, 26; 17:23; 25:7; 29:19), and Ezekiel (20:8). The notion of eschatological, salvific goodness is, of course, in view (as in 103:3 and 104:1; see also Eschat. Admon. 107:1). However, this cannot be dissociated from material “good things” that are enjoyed as a reward for covenantal faithfulness. The plural “good things” (γα() frequently translates the sing. Heb. (h )bvu when it denotes “goodness” in the Hebrew Bible (e.g. Num. 10:32; 2 Sam. 2:6; 7:28; 1 Chr. 17:26; Ps. 4:7; 26:13; 84:11[83:12]; 128[127]:5; Job 2:10; Hos. 10:1; Mic.

362


verse 11 of this section, the “good” (extant only in Eth.) refers to food that can be enjoyed as part of what God has given in the created order (see below), though it is by no means clear that the text has the present world order in view. The text contains a possible allusion to Jeremiah 5:25 (Grk. “your sins have removed good things from you”, αH 4μαρται πωστησαν τ< γα< φ μ*ν), while the contrast between good and evil things from God upon Israel reflects Jeremiah 32:42 (though in the Epistle the boundaries between the righteous and wicked are more strictly drawn). As in the Apocalypse of Weeks (91:13a, eighth week), the notion of material reward is eschatological; concerning the deferral of wealth to the eschaton, see the Note to 97:8a. The Ethiopic text “will not find you” (’i-yerakkebakemu, Grk. οκ ]παντσει μν “will not befall you”, *Aram. ]vkl ]viriy Xl ) is formulated without the negative particle in 95:2b where it refers to the coming judgement on sinners. As the idiom is found in Hebrew and Aramaic (see the Note on 95:2b), the Greek behind the Ethiopic may have been different from the Chester Beatty papyrus: *οκ ε ρσει μ»« (i.e. Aram. *]vkl ]vxk>y Xl ). The claim that by folly (Grk. “on account of your folly”, δι< τ0ν ]φρ)σνην; Eth. ’ebadkemu) fools will be destroyed is, in itself, without precise precedent in biblical tradition. Proverbs 16:22, however, may come close: while the Greek translation reads “the instruction of fools is evil (Grk. παιδεα … φρν)ν κακ), the Hebrew has tlvX ,ylvX rcvm “folly is the punishment (chastisement, instruction) of fools” (NRSV). Though the meaning of the phrase may be disputed, the author of the Epistle is not concerned with the discipline of the foolish (παιδεα) who can be restored to the right path. Instead, it is possible that the text draws on an interpretation of the verse that understands rcvm itself as punishment (Aram. *vdrm ; cf. 4Q560 1 i 2). If so, then the sinners’ folly is not only what describes the sinners but also becomes the means by which they are punished (cf. Prov. 5:23 Grk. π2λετο δι φρ)σνην). Another parallel, though later, is 1 Baruch 3:28, which combines the contrast between understanding and thoughtlessness with destruction on account of the latter: “and they perished on account of not having understanding (φρνησιν), they perished on account of their lack of counsel (βοψλαν)”. See the more succinct statement in Hosea 4:14 (MT): “a people without understanding comes to ruin” (ubly ]yby Xl ,i ).

7:4; Isa. 1:19; Jer. 2:7; 5:25; 17:6; 21:10; 36:32; 40:9; cf. Sir. 31:11; 45:26; Pss. Sol. 17:44 and 18:6); similarly, the Grk. text seems to specify materially what the punishment of the foolish will and will not entail.

1 Enoch 98:9–99:2

363

10a. And now know that you are prepared for the day of destruction; and do not hope that you will live, O sinners; indeed, you will depart and die. There are several differences to note between the Ethiopic and Greek versions. For “you are prepared”, the Greek, as reconstructed, would have been the more elliptical “it has been prepared] for you”, implying divine action (passivum divinum). The Greek “to be saved” (σ)'ναι), which in the Epistle is commonly translated into “to live” (heywa) in the Ethiopic (see n. 648 above), presupposes a transition into eschatological afterlife that involves judgement. At the end of the lemma, the Ethiopic and Greek diverge in emphasis. The Ethiopic text’s prediction that sinners will “depart and die” provides a conclusion for the previous phrase that tells sinners not to have hope. In the Greek, however, these verbs are separated grammatically from the previous clause; they are construed as an imperatival construction to which the following verse 10b is subordinated. Here, the sinners are told to “de[part] and die” (ptc. plus impv., π[ωλοντε«] πο(νετε), since they know that their judgement is inevitable (see below). The imperative form, πο(νετε, is very unusual, and as such occurs nowhere in the biblical tradition, where instead the declarative future form ποανεσε (“you will die”) is common659 (e.g. Gen. 2:7; 3:4; 42:20; Jer. 22:26; 42:16; cf. Bel and the Dragon 18 OG and Th; Jn. 8:21, 42). Though death for the sinners is a future event, it is a foregone conclusion. The wicked are “prepared” for their destruction (see also 94:10; 99:6), just as the righteous are already “prepared” for their eschatological reward (103:3); see the Note to 94:9. On the “know”-formula, see the Note to 98:8. The theme of death for the sinners is elaborated in this section at 98:16. 10b. For you know that you have been prepared for the day of great judgement, for the day of tribulation and great shame for your spirit. As mentioned in the Note to verse 10a, the Ethiopic and Greek have a difference that affects the beginning of verse 10b. Having completed the previous statement with a declaration that sinners will die, the Ethiopic text opens the next thought by alluding to the “know” formula that opened the beginning of verse 10a. The Greek text, on the other hand, has the new thought begin with a command to die (see the Note to v. 10a), and stresses here why it is possible to for the sinners to be told this. In both texts the meaning if much the same: the sinners are overwhelmed by the unalterable consequences of their folly. The text is not, therefore, an attempt to persuade the opponents directly of their wrongdoing, but rather, by underlining that they

659

Bonner, The Last Chapters of Enoch, 39.

364


will be conscious of the divine judgement brought against them, it functions to reinforce the full scale of justice to be carried on behalf of the author’s community. In the image of being “prepared” for the day of judgement, the lemma resembles closely verse 10a, 94:9; and 99:6. As in 94:9, the Ethiopic uses more than one expression to refer to the time of judgement, and one could argue that “day of” is also implied before “great shame for your spirit”. These equivalent expressions each portray an aspect of what will happen to the wicked. On “the day of great judgement” see the Note to 94:9, and for “the day of tribulation” see the Note to 96:2a. The “(day of) great shame” implicit in the text is the last reference in the Epistle to the eschatological humiliation of the wicked (cf. also 92:2; 97:1, 6; and 98:3). As a reversal, it implies the shame that now faces the righteous ones (cf. 104:2), but which shall be altogether dispelled. See Daniel 12:1–2. The text assumes that the core of human nature and experience is the “spirit”, not the physical body. The spirit or “soul” is rewarded or punished at the judgement; cf. the Notes to 98:3b, 102:4–5 and 103:7–8. 11a. Woe to you, O hard-hearted ones, who do evil and eat blood. In the second woe the Ethiopic designates the sinners as gezufana leb (lit. “dull”, “fat”, or “hard of heart”). It is possible that the Ethiopic designation translates a Greek text different from the Chester Beatty papyrus: *σκληροκ(ρδιοι (“hard-hearted ones”), a term that occurs within an addresses to sinners in the Greek Codex Panopolitanus to the Book of Watchers at 5:4 (4QEna 1 ii 14: ]b [bl y>q ?) and in the Epistle at 100:8a.660 The Greek text, however, reads “stiff-nec[ked ones [in h]eart” (οH σκληροτρ(ξη[λοι τD κ]αρδI). The precise form of the latter expression is unusual and in itself cannot be traced to a precise Semitic equivalent. It is possible that it reflects a double name of which the first referred to the sinners as “stiff-necked ones” (σκληροτρ(ξηλοι, Aram. ldq y>q , Heb. [ri y>q ), while what remains of the second is only “in h]eart”. However, a double designation that takes the form σκληροτρ(ξηλοι and σκληροκ(ρδιοι is unusual as well; for an approximation see Sirach 16:10–11 where the terms, one as a non-adjectival substantive, describe the disobedient of Israel in the wilderness and occur closely together: “in their hard-heartedness” (5ν σκληροκαρδI ατ*ν) and “one stiff-necked person” (ε« σκληροτρ(ξηλον). The closest expression which, as the Greek for verse 11a, retains σκληρο- once for both “neck” and “heart”, may be found in the description of Zedekiah’s rebellion just before the exile re-

660

Cf. Nickelsburg, 1 Enoch 1, p. 485.

1 Enoch 98:9–99:2

365

counted in 2 Chronicles 36:3: “hardening his neck and his heart” (σκληρνα« ατο4 τAν τρ(ξηλον κα τ0ν καρδαν ατο4 par. 1 Esdr. 1:48, whereas Heb. reads with two verbs “and he stiffened his neck and hardened his heart” vbbl tX /mXyv vpri tX y>qyv ). This may support the integrity of the designation in the Greek: it is thus not impossible that the expression “stiff-necked in heart” is an abbreviating derivate from the thought contained in the longer phrase. If so, then the precise form of the label has its origin in the Greek level of transmission. Nonetheless, references comparable to being stiff-necked and hardhearted are extant in biblical and Dead Sea Hebrew and in Greek, albeit with slightly different terminology. In particular, Deuteronomy 10:16 may be significant; here Israel is told to “circumcise the foreskin of your heart and do not harden your neck any longer” (,kbbl tlri tX ,tlmv dvi v>qt Xl ,kpriv ), for which “your heart” and “do not harden your neck” are rendered in the Greek as σκληροκαρδαν μ*ν (“your hard heart”) and τAν τρ(ξηλον μ*ν ο σκληρψνετε (“do not harden your neck”) respectively. There is an allusion to this text in 1QS v 4–5: “Let no one walk in the stubbornness of his heart to go astray after his heart and his eyes and the thoughts of his inclination; instead, (he is) to circumcise in the Community the foreskin of his inclination and his stiff neck (h>q [rviv rjy tlrvi … lvml ) …”.661 A similar constellation of words occurs also in Acts 7:51 in which Stephen addressees his hearers as “stiff-necked and uncircumcised in hearts and ears” (σκληροτρ(ξηλοι κα περτητοι καρδαι« κα το« Nσν). Finally, in the Two Spirits Treatise (1QS iv 11), though there is no mention of circumcision, the “spirit of deceit” is described inter alia as involving “heaviness of hearing, stiffness of neck, and heaviness of heart” (bl dvbykv [rvi y>vq ]zvX dvbk ). The evidence, taken together, suggests that the unusual designation in the Greek is not a corruption, but a plausible construction consistent with tradition. It is more difficult, however, to ascribe a corresponding expression to a Semitic Vorlage without thinking of that the text originally contained a double label for the sinners involving both images of being stiffnecked and hard-hearted. Regarding the function of the imagery in this context, two observations may be made. First, this imagery, in addition to other expressions (esp. “stubbornness of heart”, blh tvryr> ), was applied to other Israelites, highlighting their obstinate and wilfully disobedient character within the framework of the covenant. The author’s strong language

661

The text “after his heart … stiff neck” is perhaps expansionary, as it is missing in the parallel mss. of 4QSb (=4Q256) i 4 ix 4–5 and 4QSd (=4Q258).

366


thus fits well with the view that the sinners are other Jews. Second, the unusual expression suggests the degree to which the writer (and later the Greek translator) wished to come up with as strong a label as possible. In this second woe-oracle the author once again begins to provide some details about the wrongdoing of the sinners. The accusation is both generic (“who do evil”) and specific (“eat blood”), the former ensuring the culpable sense of the latter activity. The reference to the consumption of blood expresses a concern on the author’s part that the opponents are in breach of the Torah; strictures on eating the blood related to living creatures and are summarised by the post-diluvian Noachide commandment in Genesis 9:4: “Only, you shall not eat flesh with its life, that is, its blood” (NRSV; see further Lev. 3:17; 7:26; 17:12, 14; 19:26; Deut. 12:16, 23, 27; 15:23; reiterated in 11QTa lii 11; liii 5–6). It is not clear, however, how narrowly the author was interpreting the regulation: is the complaint being made against those who consume meat in a way that does not distinguish Jews from others, or is it being made against those those consume meat altogether? That “eating blood” was taken up for debate among Jewish groups during the 2nd century BCE is without doubt. Drawing on the biblical tradition (esp. Lev. 7:26; 17:10–12; 19:26; and Deut. 12:23 within the chronological framework of Gen. 9:4), the author of Jubilees engages in a polemic against those who “eat any blood of the beasts or birds or cattle throughout all the days of the earth” (6:12; cf. 7:28–32; 21:6[4QJube = 4Q220 1.2], and 18–20 [4QJubd = 4Q219 2 ii 17]). This prohibition is justified narratologically by appealing to a negative paradigm in the fallen Watchers tradition: the offspring of the Watchers and the daughters of humanity engaged in such violence (referred to as the pouring out of “much blood”, 7:23–24; cf. 7:25). On account of this the deluge was sent in punishment to wipe out “all from the surface of the earth” (7:25). By analogy, the author argues that the one who eats blood and his descendants will be “uprooted from the earth” (6:12) and “will depart into darkness” (7:29).662 For a similar, though less explicit, link between the Watcher tradition and the punishable post-diluvian sin of “eating blood”, see CD A ii 16 – iii 7 (elaborated in halakah at CD A xii 11–14). While the text of Jubilees does not specify precisely how the Torah regulations are being interpreted, the author’s use of the watcher tradition to reinforce and entrench his stance is significant, as the writer of the Epistle may have the same tradition as background in mind. In the Book of Watchers, one of the prominent misdeeds of the giant progeny of the

662

Translations by VanderKam, The Book of Jubilees, pp. 39, 47–48.

1 Enoch 98:9–99:2

367

watchers is their drinking of blood (7:5 – 4QEnb 1 ii 25 X ]md ]yt> [; Cod. Pan. τA αQμα πιον), which comes at the end of a list of creatures they have wronged: people (whom the giants “devoured”, κατησοσαν), birds, wild animals, creeping things, fish, and one another.663 Thus the eating of blood on the part of the giants would, in the ante-diluvian world of the text, have been a breach of the vegetarian diet implied in Genesis 1:29–30. The reconfiguration of dietary regulations after the flood allowed the consumption of the meat of animals and birds (Gen. 9:2–3) on condition that it be without blood. This raises the intriguing question whether the fictive pre-diluvian “Enoch” is as narrator invoked in the Epistle as one who takes an antediluvian stance towards the question. In other words, does the author of the Epistle advocate a vegetarian diet as a return to the pre-cataclysmic times? If so, then the complaint of 98:11a is being raised against the consumption of any meat.664 This is certainly a possible interpretation; in the Genesis Apocryphon at 1QapGen xi 16–17, God’s words to Noah after the flood are more categorical than the biblical text: “But no blood at all shall you eat.”665 Moreover, this view may find support from the reference to “what is good” in the next part of the lemma (see on v. 11b below). If, however, the author’s complaint is based on a particular interpretation of a post-diluvian reinterpretation of good in Genesis 9:4 that is elaborated in the Torah, then the nature of the debate is harder to pin down, and probably would have to take into account factors such as the manner of slaughtering an animal, the removal of blood, and appropriate circumstances for eating meat. Given the halakic dimension to the problem, it is not clear that the problem of “eating blood” would have ultimately been a question about degree of “Hellenization” alone.666 In any case, if the author is alluding to the Book of Watchers, the text provides a further instance in which the activities of his

663

664 665

666

See similar references to ante-diluvian bloodshed in the Genesis Apocryphon (1QapGen 19) and Book of Giants esp. at 4Q206 3 i par. 4Q533 4; 4Q531 1.1–6; 2–3; 7; and 4Q532 2. This is suggested by Nickelsburg, 1 Enoch 1, p. 485. The Aram. text reads ]vlkXt Xl ,d lvk ,rb (cf. with the qualification given in Gen. 9:4 cited above). The Gen. Apoc. text continues with a translation from the beginning of Gen. 9:2: “Fear and dread of you[” (the remaining lines of the column are lost). In view of the way Gen. Apoc. has dealt with Gen. 9:4, it is not clear that the text which followed would have concluded, as the biblical text, in the proscribed permission to consume meat. See e.g. Martin, Le Livre d’Hénoch, p. 258, who implies this based on the controversy between Jewish and Gentile Christians in Acts 15:29. See also Dillmann, Das Buch Henoch, p. 311 and Black, The Book of Enoch, p. 302.

368


opponents are pressed into the mould of the heinous crimes committed by the fallen angels and their progeny. 11b. From where will you eat and drink and satisfy yourselves with what is good· ? From all the good things which the Lord, the Most High, has put in abundance on the earth. The rhetorical question in the lemma is only partially preserved in the Greek: “when]ce will there b[e] for you [good things …?”. The question indicates a contrast between the sinners’ eating of blood and “what is good”, a distinction that has its basis in a creation theology. The implied criticism is that the wicked violate the created order by being unsatisfied by even the abundance of what has been provided in it (cf. also 97:8b–9; 102:9). The lack of contentment with the way creation has been arranged is manifested in the insatiability of the giants in the Book of Watchers at 7:3–5 (cf. also 4QEnGiantsd ar = 4Q532 2.10 and 4QEnGiantsc = 4Q531 1.5–6). More generally, satisfaction with divine provision is considered a virtue in the biblical tradition (esp. Ps. 22:26; 63:5; 104:13; Jer. 31:14; 50:19; Joel 2:19, 26), while the lack thereof is frequently criticised (esp. Lev. 26:26; Prov. 27:20; 30:15; Qoh. 4:8; 5:10; Isa. 9:20; Ezek. 16:28–29; Hos. 4:10; Mic. 6:4; Sir. 14:9). 11c. You have no peace. Martin and Uhlig have treated this phrase as an integral part of the answer to the rhetorical question in verse 11b.667 It seems, however, a conclusive pronouncement that features as such throughout the Enoch tradition. See the Note to 94:6b. The pronouncement occurs again within this section at 98:16. 12a. Woe to you who love works of iniquity; why do you for yourselves hope for good? The third woe-oracle addresses the sinners with a designation that contrasts with the exhortations to “love righteousness” in 94:1 (cf. Exhortation 91:4). The very beginning of the lemma is not preserved in the Greek. On the basis of the Ethiopic, the text may be restored as “works o]f unrighteousness” (ργα τ']« δικα«). The label emphasizes how much the writer wishes to portray the deliberateness of the opponents’ activities.668 The idea of loving sinful or iniquitous activity draws on biblical lan-

667 668

Martin, Le Livre d’Hénoch, p. 258; Uhlig, Henochbuch, p. 724. The author may assume a distinction between inadvertent and deliberate wrongdoing. The distinction, which may be inferred from Pentateuchal legislation (cf. Lev. 5:17 idy Xl , οκ γν) “without knowing” and 6:2 Grk. only παρδ)ν παρδ+ “wilfully overlooking”; Num. 15:29 h>vil hgg>b , ποισ+ κοψσ)« “acts unwittingly”; Exod. 21:14 murder hmrib , δλ8 “by deception”), is elaborated in the Dead Sea documents (esp. 1QS vi 24–25 idvy hXvhv “knowingly”; vii 3 and viii 24 hgg>b “unintentionally”; vii 3, 4, 5 vidmb “with knowledge”; ix 1 one “who sins by oversight” ggv>h ; 4QDa = 4Q266 11.2 hbby>b Xuxt r>X >pnh “the person who sins

1 Enoch 98:9–99:2

369

guage; see especially Psalm 4:2 (“you love vain words” qyr ]vbhXt , γαπ»τε ματαιτητα); Psalm 11:5[10:5] (“lover of violence” cmx bhX , “lover of unrighteousness” γαπ*ν δικαν); Proverbs 17:19 (“lover of transgression” i>p bhX ). Among more contemporary sources, see 4Q181 (4QAges of Creationb) 2.4 (referring to “those who love iniquity” hlvi ybhvX ).669 The question indicates that any hope for eschatological salvation (Grk. reads “goo[d] hopes”) is vain from the start. In fact, there is a contradiction in wishing for something that has no warrant. The address, “you who love works of iniquity” is irreconcilable with eschatological hope. 12b. Know that you will be given into the hand of the righteous ones, and (that) they will cut off your necks and kill you and will have no mercy on you. The prediction of violence to be wielded by the righteous against the wicked alludes to the event assigned to the eighth week in the Apocalypse of Weeks (91:12b; the Note). The cutting assumes the righteous will wield punishment by sword. The prediction of punishment presumes the kind of reversal found in 95:7a (punishment by iniquity for iniquities committed against others), while what happens here (“kill you”, “will have no mercy on you”) may be an elaboration of how the righteous will be allowed to carry out the punishment of sinners at their disgression (cf. “as you wish” in 95:3 and 96:1b). The phrase “will cut off your necks”, though not found in the Greek (which only reads “they shall [k]ill you and not spare [y]ou”), was in the Greek Vorlage to the Ethiopic (see Textual Note). While the expression refers to “beheading”,670 the choice of wording – which focuses on the “neck” – seems to be a deliberate throw-back to the designation of “stiffnecked ones” (σκληροτρ(ξηλοι) applied in the Greek text to the sinners in the previous woe-oracle (v. 11a.).671 In addition to providing plausible im-

669

670

671

by oversight”; cf. further 2 Macc. 14:3 and Heb. 10:26 Ψκοψσ)«; 3 Macc. 7:10 αψαιρωτ)«; and Philo, Flacc. 1.7 (“one who does wrong without knowledge has no excuse”, δ 5; 5πιστμη« δικ*ν πολογαν οκ ξει), Dec.141 “without knowledge, ο κατ< γν2μην in contrast to “with intent”, 5πιστμ+ (further Virt. 1.205 and Quaest. Gen. 2.69). The wilfulness attributed to the opponents compounds their culpability and underscores the necessity and certainty of divine justice and retribution against them. Much later, Jn. 3:19 refers to those who “loved darkness rather than light, for their works were evil.” For more traditional language about decapitation – i.e. of the “head” >Xr, κεφαλ – see 1 Sam. 17:46, 51; 31:9 (Heb. only); 2 Sam. 20:22; 1 Macc. 7:47; 11:17; 2 Macc. 15:13; Jdt. 13:8, 18; cf. also 2 Kgs. 10:7; Sus. 1:55). This is done to make the punishment fit the crime; so Black, The Book of Enoch, p. 302; cf. Nickelsburg, 1 Enoch 1, p. 486.

370


agery (so esp. Jdt. 13:8672 – “she struck his neck twice … and severed his head from him”, π(τα;εν ε« τAν τρ(ξηλον ατο4 δ« … κα φελεν τ0ν κεφαλ0ν ατο4 απ ατο4), the writer ensures that the symbolic part of the body for the wicked’s obstinate disobedience is precisely where the death-blow will land. The retributive force of the imagery applied here is apparent from 103:12, in which the author describes his community’s dire circumstances with the same imagery (beheading673 and bowing the neck), stressing that no mercy was shown towards them. Concerning the symbolic character of this language, see the Note to 103:12. 13. Woe to you who rejoice over the distress of the righteous, because graves will not be dug for you. The fourth woe-oracle opens by designating the wicked as those who take pleasure in the suffering of the righteous (Greek: οH 5πιξαροντε« [τ]ο« κακο« τ*ν δικα)ν). The motif is frequent in biblical tradition, though it occurs mostly in petitions that God not let enemies rejoice when they (the supplicants) do wrong (e.g. Ps. 25:2; 38:16; Mic. 7:8; Sir. 23:3); on the contrary, nowhere does the writer admit that the problems of the righteous might relate in any way to their sins. Nevertheless, the text may allude to the prayer for deliverance in Psalm 35[34]:24–26, which contains a plea by a psalmist for vindication before his enemies (v. 24), and culminates in a request that “those who rejoice at my troubles (ytir yxm> , οH 5πιξαροντε« το« κακο« μοψ) be put to shame and confusion” (cf. 1QHa × 5). The woe here is pronounced accordingly. The Ethiopic text on no provision of graves for the wicked is closely followed by the Greek: “your grave shall not be dug” (τ(φο« μ*ν ο μ0 .ρψγD). Not to be buried is associated with disgrace and humiliation in the Hebrew Bible, whether as a dreaded and unjust end for the righteous (Ps. 79:3) or as a fitting punishment for the wicked (2 Kgs. 9:10, 35–37; Jer. 8:2; 14:16; 16:4, 6; 23:33; 29:5). In Judaism during the late Second Temple period, literature attests the significance associated with burying the dead, especially as an obligation for the pious. It is emphasized, for example, as an essential component of piety throughout the Book of Tobit (e.g. 1:17–18; 2:3–4, 7; 4:3–4; 6:14; 12:12–13; 14:10; cf. also the issues presented by not burying the dead in Test. Job 39:8; Mt. 8:21 par. Lk. 9:59; Rev. 11:9; Philo Spec. 3.152 (Deut. 21:23); Josephus B.J. 2.465; 4.317674, 331; 5.531, 545). 672

Cf. also the resumption of the event in Jdt. 16:9: “the sword severed his neck” (δι'-

λεν κιν(κη« τ0ν τρ(ξηλον ατο4). 673 674

According to the plausible retroversion suggested by Black for 103:12; see n. 913 below. Josephus’ source about the Idumaeans’ crimes in Jerusalem (B.J. 4.314–317) that they threw away corpses without burial “though the Jews would take such forethought

1 Enoch 98:9–99:2

371

Likewise, the lack of burial continues to be a symbol of shame; as punishment beyond death for evildoers, the idea is noted in Jubilees 23:23 (influenced by Jer. 8:2); the War Scroll at 1QM xi 1 and 4QMb = 4Q492 1.10; 4QTanh = 4Q176 1–2 i 4 (cf. Ps. 79:3); 1 Maccabees 7:17; and 2 Maccabees 5:8–10. The lack of graves for the wicked not only means that they will go unburied, but fits well with the manner of death that is described in the final woe-oracle of this section (1 En. 99:2 – they will be trampled to the ground). 14. Woe to you who treat as void the words of the righteous, for you will have no hope of life. With the fifth woe, the author turns to charges that relate to the sinners’ rejection of the instructions to which his community adhere. The Greek text is close to the Ethiopic, though the equivalent for Ethiopic “life” (heywat) is σ)τηρα (see n. 645 above). As in 98:9, the text betrays a conflict between the righteous and wicked regarding the correct interpretation of tradition. However, the precise meaning of “the righteous”, which is in the plural, is not clear. “The words of the righteous” to does not refer narrowly to the teachings of “Enoch” himself. Neither does the expression seem to suggest a definable group of mediators within the biblical tradition, such as the prophets, so that the opponents as well as the author’s community are disputing the meaning of traditions from a group whom they both regard as “righteous”.675 Therefore, insofar as the term in the Epistle refers to the community of those with whom the writer associates, it seems preferable to construe “the words of the righteous” as a reference to Enochic tradition that is cherished by the community as definitive for their religious identity. By rejecting this tradition – one that the author has placed in service of and embedded within a community that is economically and socially oppressed – the opponents have forfeited any hope they might otherwise have had. The translation “treat as void” (Eth. tabattelu) literally means “nullify”, as does the corresponding Greek κψρ). The function of the Greek verb within a legal context is well documented, for example, as in considering a law or legal status to be invalid (1 Esd. 6:31–32; Philo Mos. 2.272; Josephus B.J. 4.148; Ant. 13.262; 14.216; 20.183), transgressing a command or agreement (Josephus Ant. 18.304; cf. Gal. 3:17), rendering or being inept or

675

with regard to burial” (τοσατην Ι οψδα)ν περ τq (see the Note to Apoc. of Weeks at 92:2a). The main difference between the versions lies in the last expression of the lemma: Ethiopic “eternal law” (wa-sˇer‘ata ’enta la-‘alam) corresponds to Greek “eternal covenant” (τ0ν α)ναν διακην). The eighth and final woe-oracle for the section is a condemnation that sums up what may be inferred from foregoing woes in 98:9, 14–15 and 99:1: the opponents’ rejection of the instruction received and conveyed through the author and his community has happened because they have a tradition of their own. Here the author offers a reason for why the tradition of these errorists is to be considered false and leads others astray (Grk. to 98:14–15 and 99:1): it amounts to a change, a departure, from the “law” (Eth. s/sˇer‘at) or “covenant” (Grk. διακη) which, because it is given by God, is immutable. It is not immediately clear what is meant by the expression. In the Hebrew Bible “covenant” (Heb. tyrb ), where it is rendered by Greek διακη, refers to God’s covenant associated with figures such as Noah (Gen. 6:18; 9:9, 11–13, 15–17), Abraham (Gen. 15:8; 17:2, 4, 7, 9–11, 13–14, 19, 21; 1 Chr. 16:16; Ps. 105:9), Isaac (Gen. 17:21), David (2 Sam. 23:5; 1 Kgs. 8:24; 2 Chr. 7:18; 21:7; Isa. 55:3; Jer. 33:21; cf. Sir. 45:25; 47:11), Phineas (cf. Sir. 45:24), and with Moses (1 Kgs. 8:9; 2 Kgs. 18:12; cf. 2 Kgs. 17:35, 38; 2 Chr. 5:10; Ps. 89:3; 89:28; cf. Ps. 78:10). Of these, the expression “eternal covenant” (Heb. ,lvi tyrb , διακη α2νιο«) describes the covenants related to Noah (Gen. 9:16), Abraham (Gen. 17:13 and 19, referring to circumcision; 2 Chr. 16:17; cf. 4 Ez. 3:15), Moses (Exod. 31:16, the keeping of the sabbath; Isa. 24:5), David (2 Sam. 23:5; Isa. 55:3; cf. Ps. 89:28–29), Israel during the exile (Isa. 61:8; Jer. 31:40; 50[27]:5; cf. 1 Bar. 2:35), and the priesthood (cf. Sir. 45:7, 15).682 In particular, several Second Temple Jewish documents underscore the enduring character of the Torah given at Mt. Sinai: Sirach 17:12; CD A iii 13 (“God established his covenant with Israel forever”) and xv 5; Jubilees 2:33 (sabbath, “an eternal law for their generations”); 16:29–30 (festival of booths, “an eternal law in their generations … ordained forever”); 30:10 (prohibi-

682

For a more sectarian use of ,lvi tyrb in relation to the Qumran Yahad, see 1QS v 5–6; viii 10 (par. 4QSd = 4Q258 vi 3); 1QSb i 2–3; ii 25.

378


tion of marriage with foreigners); 33:16 (“an eternal law for everlasting generations”); 49:8 (Passover; on the heavenly tablets); Psalms of Solomon 10:4 (5ν νμ8 τ'« διακη« α)νοψ); and 4 Ezra 9:31, 37). In all this, as Nickelsburg has noted, the language of Isaiah 24:5 is of special interest, as the passage refers to the transgression and change of “the everlasting covenant” (esp. the Grk., παρωβησαν τAν νμον κα λλααν τ< προστ(γ-

ματα διακην α2νιον.

Both Isaiah 24:5 and the early Jewish sources cited might suggest that the writer is referring to the Mosaic Law.683 Nickelsburg has reversed his previous judgement on the matter684 by arguing that a reference “to the Mosaic Torah is doubtful”.685 Even more categorically, Milik, Boccaccini and Sacchi have espoused the view that here, as well as in the remainder of the Enoch corpus, the tradition has been shaped to present the figure Enoch as an alternative mediator of revelation to Moses.686 To state the relationship between Enochic and Sinai Torah tradition too categorically is misleading. In the Enochic tradition, though, the Torah is not mentioned in the Animal Apocalypse at 89:29–35 (see the Note to 93:6), where such a reference would have been expected. Nor is the reference to the Mosaic Torah clear in the Book of Watchers at 5:4: “and you have not observed the law of God” (Eth. wa-’i-tegabbarkemu te’zaza ’egzi’; Grk. Cod. Pan. οδε 5ποισατε κατ< τ; EMML 17681 has bisekemu. // “For” (’esma) – omitted in

1 Enoch 99:11–16

413

Abb 55. // “You will be slain” (tetqattelu) – Tana 9, Berl, BM 485 and EMML 6281 read with 3rd pers. yetqattelu (“they will be slain”), while BM 491 reads the perf. teqatlu (“they were slain”). (12) “Woe to you who lay” (’ale lakemu ’ella tegabberewwa) – BM 485a reads with the 3rd pers. ’ale lomu la-’ella yegabberewwa (“woe to those who lay”). // “The foundation of” (la-masˇarata; EMML 2080, EMML 6281, Abb 35, EMML 6281, Ryl and most Eth. II mss.) – Tana 9, BM 485, BM 485a, EMML 1768 and BM 4861 read la-masfarta (“measures of”; cf. Eth. to 99:14a); Berl has la-masfart (“measures”); and BM 491 reads la-maqsˇafta (“scourges of”). // “Sin and deceit and who” (xati’at wa-g wehlut wa-’ella) – EMML 2080 reads ‘amada xati’at wa-g wehlut wa-’ella (“iniquity, sin and deceit and who”); BM 485a reads only xati’an wa-’ellu (“sinners, and these who”); Abb 55 spells xati’at wa-g wehlut. // “And who cause bitterness upon” (wa-’ella yamarreru diba) – omitted in Abb 55. // “Cause bitterness” (yamarreru, 3rd pers.; EMML 2080, Abb 35, BM 491, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – EMML 1768 spells yamaru; Tana 9, Berl and BM 485 read ya’ammeru (“know”, 3rd pers.); Ull tamarreru (“know”, 2nd pers.); Bodl 5 reads yamarrerewwa (“and cause bitterness to it”, fem. sing. obj. suff.); and BM 485a reads yamakkeru (“bring temptation”). // “They will be brought to an end” (yetqedde’u, 3rd pers.; Berl, Abb 35, Abb 55, EMML 1768, EMML 6281) – Ull reads tetqedde’u; BM 485 reads yewadde’u (“they will finish”); BM 491 and BM Add. 24185 (?740) read yetqeddesu (“they will be made holy”, corrupt); BM 4921 has yeqede’u. (13) “Who” (’ella) – BM 491 adds tenadde’u wa- (“burn and”). // “Your houses … others” (’abyatikemu … ba‘ed) – EMML 2080 reads ’abyatihomu … ba‘ed (“their houses … others”; cf. Grk.); EMML 6281 reads ’abyatihomu … ba‘el (“their houses … rich”); BM 491 transposes to ba‘ed ’abyatikemu (“others your houses”). // “And whose entire building material is bricks” – omitted in Abb 55. // “And whose entire building material” (wa-kwellu mandeqomu) – Tana 9, EMML 6281 and BM 492 have wa-kwellomu mandeqomu; Abb 35 and Vat 71 have wa-kwello mandeqomu (“and their entire parts (sic!)”); BM 485 has wa-kwello manfeqomu; Berl, BM 485a and EMML 1768 read wa-kwellu manfaqomu (“and all of whose parts”). // “Bricks” (genfal) – Berl reads with acc. genfala. // “And stones of” (wa-’ebna) – Tana 9 and EMML 6281 spell wa-’ebn; Abb 55 reads ba-’ebna (“with stones”). // “Sin” (xati’at) – BM 485a reads xate’an (“sinners”). // “I say to you, that” (’eblakemu kama; EMML 20802, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl and Eth. II mss.) –

740

Cf. Charles, The Ethiopic Version of the Book of Enoch, p. 207.

414


Tana 9, EMML 20801, Berl, and BM 485 read ’eblakemu ’ella [letters erased by correction in EMML 2080] kama (“I say to you who, that” – reading presupposes the text preserved in BM 485a); BM 485a reads ’alelakemu ’ella (“woe to you who”, confusion of Γ as Φ)741; Abb 55 reads ’ebellakemu (“I say to you”, omitting kama). // “Peace” (salama, acc.; Tana 9, Berl, BM 485, BM 485a, Abb 35, EMML 1768, EMML 6281) – EMML 2080, BM 491, Ryl and Eth. II mss. read nom. salam. (14) “Woe to you who reject” (’ale lakemu ’ella yemennenu, 3rd pers.; EMML 2080, EMML 1768, EMML 6281) – Tana 9, Ryl1 and Eth. II mss. read ’ale lakemu la-’ella yemennenu (Tana 9 yemannenu); BM 485, BM 485a and BM 491 have ’ale lomu ’ella yemennenu (“woe to those who reject”); Berl, Abb 35 and Abb 55 read with the 2nd pers. verb ’ale lomu ’ella temennenu (“woe to those reject”). // “Foundation (stone)” (masˇarata; Tana 9, EMML 6281; cf. Grk.) – Berl reads masafenta (“judges”, “chiefs”; corr. through confusion of and Κ > Λ); BM 485, BM 485a1, BM 491, Abb 35, EMML 1768, Ryl and most Eth. II mss. read masfarta (“measure”); BM 499 and Westenholz Ms. read masfarta heg (“foundation of the law”). // “And inheritance of” (wa-resta) – omitted in Abb 55. // “Their fathers” (’abawihomu) – Berl and Abb 99 read with 2nd pers. suff. ’abawikemu (“your fathers”); EMML 1768 spells ’abahomu. // “Eternal” (’enta la-‘alam) – Abb 55 reads ’enta ’ella (“which”). // “And who pursue the spirit of error” (wa-yetallewu dexra nafsa ta‘ot; Tana 9 nafs, Berl, BM 485, Abb 35, Abb 55, EMML 1768, EMML 6281) – EMML 2080 reads wa-yetallewu dexra ta‘ot (“and who pursue error”; erasure of 2 letters between dexra and ta‘ot); BM 485a reads wa-yetallewu nafsomu dexra ta‘ot (“and whose spirit pursues error”); BM 491 reads wa-yetallewu dexra ta‘ota nafsomu (“and they will pursue the error of their spirit”); Ryl and Eth. II mss. have yatallewu nafsomu dexra ta‘ot (“they make their spirits pursue error”). // “For” (’esma) – Abb 55 reads wa- (“and”). // “You will not have rest” (’i-yekawwen lakemu ‘eraft; EMML 2080, BM 485, BM 491; cf. Grk.) – Tana 9, Berl, Abb 35 and EMML 6281 use the acc. ’i-yekawwen lakemu ‘erafta; BM 485a, Ryl and Eth. II mss. read with the 3rd pers. ’i-yekawwen lomu ‘eraft (“they will not have rest”); Abb 55 reads ’i-yekawwen ‘erafta (“there will not be rest”); EMML 1768 reads without the neg. yekawwen lakemu ‘erafta (“you will have rest”). (15) “Woe to you who practise” (’ale lakemu ’ella tegabberewwa, with 2nd pers. vb.; Tana 9, EMML 2080, Berl, BM 485,

741

Nickelsburg, 1 Enoch 1, pp. 495–96, prefers this reading under the influence of the way he restores the Grk. (]ταιοι« = ]οψαι οι«); cf. also “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, pp. 95–96.

1 Enoch 99:11–16

415

BM 491, Abb 35, EMML 1768 tegabbewwa, EMML 6281; cf. Grk.) – BM 485a reads with 3rd pers. vb. ’ale lomu ’ella yegabberewwa (“woe to those who practise”); Abb 55, Ryl and Eth. II mss. similarly have ’ale lomu la-’ella yegabberewwa (“woe to those who practise”). // “Iniquity” (la‘amada) – EMML 1768 spells defectively la-‘ada. // “And support” (wa-teradde’ewwa, 2nd pers. and fem. sing. obj. suff.; EMML 2080, BM 491; cf. Grk.) – Tana 9, BM 485 and EMML 6281 read with 3rd pers. and masc. sing. obj. suff. wa-yeradde’ewwo; BM Add. 24990 reads wa-yegabberewwa. // “And murder their neighbour” (wa-yeqattelewwa bisomu, 3rd pers. vb.) – EMML 2080 reads with 2nd pers. vb. and without obj. suff. wateqattelu bisomu; BM 491 has wa-yeqattelewwa la-bisomu; EMML 1768, EMML 6281, Ryl and Eth. II mss. read 3rd pers. vb. and without obj. suff. wa-yeqattelu bisomu. // “Great” (‘abay) – Ryl spells ‘abay; Tana 9 and BM 491 spell ‘abiy. (16) “For” (’esma) – Abb 55 reads wa- (“and”). // “He will overthrow your glory” (yawaddeq sebhatikemu; Berl, BM 485, BM 491, EMML 1768, Ryl, Eth. II mss.) – BM 485a has yawaddequ sebhatihu (“they will overthrow his glory”); Abb 35 and Abb 55 read yewaddeq sebhatikemu (“your glory will collapse”); EMML 6281 has yewaddaq sebhatikemu. // “And he will bring affliction into your heart” – omitted in Abb 55. // “Affliction into your heart” (’ekuya ba-lebekemu; Tana 9 ’ekuy, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281) – BM 485a, Ryl and Eth. II mss. read with a different preposition ’ekaya westa lebekemu. // “The spirit of his anger” (manfasa ma‘atu; EMML 2080, BM 485a, Ryl, Eth. II mss.) – Berl and Abb 35 read ma‘ato wa-manfasu (“his anger and his spirit”); BM 485, BM 491 and EMML 1768 read with two accusatives ma‘ato wa-manfaso (“his anger and his spirit”); Tana 9 has ma‘ata manfasu (“the anger of his spirit”); BM 485a reads manfasa ma‘atu westa lebkemu (“the spirit of his anger into your heart”; see westa lebkemu earlier in v.); EMML 6281 reads ma‘ata wa-mansuta (“anger and punishment”). // “In order to destroy you” (kama yahg welkemu, plur.; EMML 2080mg, BM 485a, Ryl, Eth. II mss.) – BM 485, BM 491, Berl, Abb 35 and EMML 1768 read yahag walakemu (“he will destroy you”); Tana 9 and Abb 55 read wa-yahag welakemu (Tana 9 wa-yahag welkemu) (“and he will destroy you”); EMML 6281 reads the sing. yahag wel (“to destroy”). // “(You) all” (la-kwellkemu) – EMML 6281 reads with a different prep. ba-kwellkemu (confusion of Γ la- for Φ ba-); BM 491 reads lakemu (“you”); EMML 20801 has kwellke (EMML 2080mg adds -mu) (“you all”). // “And all” (wa-kwellomu, 3rd pers. suff.; Tana 9, EMML 2080, BM 485, BM 485a, BM 491, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – Berl reads with 2nd pers. suff. wa-kwellkemu. // “The holy and righteous ones” (qedusan wa-sadeqan; Tana 9, EMML 2080, Berl,

416


BM 485, BM 485a, BM 491, EMML 6281) – Abb 35, EMML 1768, Ryl and Eth. II mss. transpose to sadeqan wa-qedusan (“the righteous and holy ones”); Abb 55 reads only sadeqan (“the righteous ones”). // “Will remember your sins” (yezekkaru xati’ata zi’akemu) – omitted in Abb 55; BM 491 spells yezekkeru hati’ata zi’akemu; EMML 6281 has yezekkeru hati’atekemu. Greek: [(11) and (12) are missing in ms.] (13) “Woe to those who build” (οα οH οκοδομο4ντε«, 3rd pers.) – Eth. has the 2nd pers. ’alelakemu ’ella yenaddequ (“woe to you who build”). // “Their houses” (τydq Xdvbi /(y )dbi ]m *οH//τι πA τ*ν ργ)ν/τ'« λειτοψργα«(?) το4 4γοψ πεπλανη'τε).792 The correspondence between

788

789

790

791

792

Bonner’s restoration of π[ε]ρ[ιωξε]ι is far from certain (The Last Chapters of Enoch in Greek, p. 51.). The vb. ε[ ]ρ[σε]ι (cf. Eth.) is also possible, as the reading of the first letter is not clear. Nickelsburg (1 Enoch 1, p. 504) suggests παντ() (“to happen to”) lies behind Eth. rakaba (“to find”), citing 98:9 (though this correspondence is not certain) and 102:5. So Nickelsburg, 1 Enoch 1, p. 504; cf. a fuller discussion in Bonner, The Last Chapters of Enoch in Greek, p. 51. The text of the ms. is corrupt; the emendation follows that of Bonner, The Last Chapters of Enoch in Greek, p. 53; cf. also Nickelsburg, “Enoch 97–104: A Study of the Greek and Ethiopic Texts”, pp. 98–99 and 1 Enoch 1, p. 504. Black, The Book of Enoch, p. 308.

1 Enoch 100:7–9

449

Grk. πλαν() and Eth. ras‘a reflects the translation equivalence found elsewhere in the Epistle (n. 644 above). General Comment This series of three woe-oracles is relatively brief. It focuses almost exclusively on “sinners” and only mentions the righteous once as those who are subjected to their torment. The section is framed by fire imagery: the sinners are denounced for burning the righteous (v. 7a) and will ultimately meet the same fate (v. 9b), in accordance with the principle of lex talionis (cf. v. 7b). In the middle (v. 8), the “hard-hearted” sinners, condemned for going to great efforts in concocting evil (again against the righteous) and, in return, are to be overwhelmed by fear. These details, which give this section its particular character, link into the wider themes of the Epistle (see the Notes). Though the themes touched upon by the section are clear, the passage is beset by textual problems that impede a precise interpretation, for example, in relation to the time when the activities of which the sinners are accused occur (v. 7a). Despite the textual difficulties of the Greek, especially in verse 9, the sinners’ wrongs are referred to in general terms that relate to two dimensions frequently mentioned in the Epistle: their teachings and their wicked activities. Notes 7a. Woe to you, O sinners, when you oppress the righteous in the day of strong anguish and burn them with fire. The Greek text corresponds largely with the Ethiopic, except, possibly, that it designates the sinners as “unrighteous ones”. The main question picked up by scholars in this text is what “the day of strong anguish” refers to. This has, however, not simply been a matter of interpretation, but has also involved proposals for textual emendation. As the text stands, it would appear that the woe is pronounced against the sinners with respect to the time during which they are persecuting the righteous: the anguish is that of the righteous, who are being burned with fire.793 However, the references to “the day of strong anguish” and the retributive justice in verse 7b may leave the impression that the text is concerned with the time of eschatological judgement.794 The latter alternative is, in fact, the way

793 794

So Uhlig, Henochbuch, p. 730; Nickelsburg, 1 Enoch 1, p. 506. Suggested as a possibility by Dillmann, Das Buch Henoch, p. 315, who regarded “the day of anguish” as fitting better into the context at the end of the verse.

450


Charles has read and emended the text, which he argues should read, “Woe to you, sinners, on the day of strong anguish, ye who afflict the righteous and burn them with fire”,795 so that the woe pertains to the day of judgement – the “anguish” is that of “the sinners” (see 94:9; 96:2; 98:10; cf. Bk. of Watchers at 1:1; 10:12; Apoc. of Weeks at 93:8; and the later Sim. at 45:2; 48:8, 10; 50:2; 55:3) – while the wrongs described pertain to the present age when the righteous suffer. Charles’ emendation of “when” to “who” is based on the Ethiopic text (see the Textual Note). However, whereas the Greek text agrees with the Ethiopic in reading /ταν (“when”), the Greek text behind a reading of “who” (as Ull) may reflect οH as a relative pronoun. It is possible, then, that Greek /τι (“because”), translated from an original Aramaic yd , has been corrupted into “when”, on the one hand, and into “who”, on the other. This would favour the interpretation that relates the “anguish” to the righteous while explaining the readings, including the emendation proposed by Charles. “The day of strong anguish”, when the righteous suffer by being burned with fire, is difficult to anchor in particular events that help make sense of the circumstances presupposed by the Epistle. Persecution by fire is reminiscent of the events recounted in Daniel 3:19–30 (the three young men in Nebuchadnezzar’s furnace)796 and 2 Maccabees 7:1–42 (the death of the seven brothers and their mother under Antiochus Epiphanes),797 the latter of which is more contemporary. The problem with correlating either of these passages to the text here consists in identifying who “the sinners” are. If we may infer from verse 9 that “the discourse” or “words” refers to religious teaching, then “the sinners” cannot be the Gentile persecutors of the pious but, instead, other Jews who espouse a competing tradition. Though the language of the text suggests persecution more directly undertaken by “the sinners”, it remains possible that the author’s Jewish opponents are implicated for some form of complicity (cf. 94:5b; 97:4 and Note; 99:10; 100:4a; 103:14–15).798 7b. And you will be recompensed according to your works. There is no difference in the Greek version. This principle of punishment has been expressed in 95:5b (see the Note) within a string of woe-oracles concerned 795 796 797

798

Charles, The Book of Enoch, p. 250. Nickelsburg, 1 Enoch 1, p. 506. Dillmann (Das Buch Henoch, p. 315) and Charles (The Book of Enoch, p. 250) interpret this text as an allusion to the mode of Antiochus’ persecution in 2 Macc. 7. Argall (1 Enoch and Sirach, pp. 208) raises the possibility that the language of burning, if not a reference to historical events, may simply be “a metaphor for affliction”.

1 Enoch 100:7–9

451

with the sinners’ persecution of the righteous (95:4–7). In the present context, the text implies that as punishment the wicked will be repaid in kind by being burned themselves, as predicted in verse 9b. 8a. Woe to you, O hard-hearted ones, who stay awake to devise evil. The Greek does not depart in any essential detail, though the anarthrous participle γρψπνο4ντε«, if interpreted temporally (“while staying awake”), would be consistent with the reading of “when” in verse 7a that calumniates the sinners’ present activities. To the extent that the passage is concerned with the sinners’ maltreatment of the righteous, this woe-oracle has parallels in 95:5 and 99:11 (99:10 if the wrong of complicity is in view). This is the second instance in which the sinners are described in terms of stubbornness: “hard-hearted” (σκληροκ(ρδιο[ι, Eth. geftu‘ana leb); cf. 98:11, where they are similarly called “stiff-necked ones of heart” (οH σκληροτρ(ξη[λοι τD κ]αρδI, Eth. gezufana leb “hard-hearted ones” as Eth. II mss. for this v.) who, in similar language, commit evil. The phrase “who stay awake to devise evil” underscores the deliberateness of the sinners’ actions. The image of lying awake at night in order to bring evil against others is found in Micah 2:1–3 and Psalm 36:4[35:5]; without reference to night time plotting, see Isaiah 29:20 (“all those who watch to do evil will be cut off” RSV, MT only: ]vX vdq> lk vtrkn ). Behind the expression “to devise evil” (νο'σαι τA κακν, kama telabbewwewo la-’ekuy) lies an terminology such as ir hun (κλνειν κακx ; Ps. 21[20]:12), ir >rx (κταινωσαι and πλ(σσειν κακ(, respectively with Aram. l>x ; Prov. 12:20; 14:22) or ir b>x (λογζεσαι δικα«, Aram. l>x ; Ps. 140[139]:3). The language of this lemma, considered together with what the wicked are accused of doing to the righteous (v. 7a), portrays the opponents as openly defiant toward their covenant obligations. 8b. Fear will find you, and there will be no one to help you. Except for the first verb, which has to be restored (see the Textual Note), the Greek reflects the Ethiopic text, though perhaps the participial substantive ντιλαμβανμενο« could be translated as “uphold” or “support” (cf. Grk. to Isa. 26:3; 49:26; 51:18; Prov. 11:28). For the use of “find” to express the experience of good or bad circumstances, see the Note to 95:5b; depending on the Vorlage behind the Ethiopic and putative Greek (see both 95:5b and 98:9), this may be an idiom employed by the writer. The “fear” to come upon the wicked is part of their eschatological judgement (see also 102:1). The text is formulated as a reversal to what is described will happen to the righteous in the immediately preceding section:

452


“there will be nothing or no one to make them afraid” (100:5). Throughout the Epistle the righteous are told not to be afraid of the sinners (95:3; 96:3; 102:4; 103:4; 104:6), who already live in fear (101:5; cf. 99:8). The prediction that the wicked will be without help in the end draws on the language applied to the disobedient in Deuteronomy 28:29 and 31. Though in a different context altogether, the language of the Greek text comes closer to Sirach 51:7: “They (sc. the unrighteous) surrounded me on every side, and there was no one to help me; I looked for human assistance, and there was none” (NRSV, περιωσξον με π(ντοεν κα οκ \ν βοη*ν 5νωβλεπον ε« ντλημχιν νρ2π)ν κα οκ \ν). As is the case with the previous phrase about fear, the abandonment to be experienced by the wicked represents a reversal of their present positions of social power; see 103:10 in which the author laments through the words of the righteous that “we have not found anyone to help (us)”. 9a. Woe to you, O sinners, because of the discourse of your mouth and the deeds of your hands which are work of your wickedness. The Greek has the woe-oracle addressed to “al[l] sinners”. Otherwise, the preserved parts of the Greek text for this lemma are textually problematic: (a) “woe … hands” is copied twice, the first time with “works” corrected the second time to “words” (closer to Eth.); and (b) the Greek has to be emended to make any sense: “for the holy works [you] have gone ast[ray” (see the Textual Note). Nonetheless, the Greek suggests that a verbal phrase, rather than a prepositional one (as Eth.), may lie behind the last clause of the lemma. The text accuses the sinners of wrongdoing in both what they say and what they do (cf. Bk. of Watchers at 1:9 and 5:4). The different qualifying substantives (“your mouth” … “your hands”) make clear that the words and deeds of the sinners are not synonymous but describe different aspects of their activity. While much of the Epistle is devoted to recounting their misdeeds, this text is one of several that implies that the sinners are involved in teachings that rival those of the author and his community; see also 94:5; 98:14–15; 99:2; 101:3(?); and 104:9–11. The reference to “holy works” is without parallel. Black’s suggestion that the Greek text may have been originally concerned with the more conventional motif of “going astray” from “the works” (i.e. obedience) “of the Holy One” remains a possible construal of the text.799 In that case, the lan-

799

Black, The Book of Enoch, p. 308. Less convincing is Black’s more specific assertion that behind Grk. “works” may be Aram. Xd (v )bi which could have been, but was not, taken as λειτοψργα (“worship” or “service”).

1 Enoch 100:10–13

453

guage may be related to the accusations of idolatry found elsewhere in the Epistle (99:6–9, 14; 104:9). This interpretation would also be possible were one to adopt the less well attested reading in the Ethiopic “which your wickedness did” (BM 485, BM 491 and Abb 55). 9b. In the blaze of a flaming fire you will burn. Very little of the Greek text is preserved for the lemma. The punishment is given as a fitting outcome for what the sinners have inflicted upon the righteous according to verse 7a. A similar density of terms relating to fire imagery is found in the Book of Watchers at 21:7: “there was a great fire burning and flaming” (Eth. e.g. EMML 2080 ’essat ‘abiy za-yenadded wa-yanbalabel, Cod. Pan.1,2 π4ρ μωγα 5κε καιμενον κα φλεγμενον). Destruction by fire is the punishment also predicted by the author in 98:3, 102:1 and 103:8. This is consonant with the received Enochic tradition, for example, in the Book of Watchers at 10:6, 18:15, 21:3–6 and 7–10 (see the Note 103:8a); within the Enochic corpus, see also Animal Apocalypse at 90:24–25, the Exhortation at 91:9, the greater detail in the Eschatological Admonition at 108:3–5, and Similitudes at 54:1–2 and 6. The motif, which has prominence in Iranian tradition, is very widespread in biblical and Early Jewish literature: see especially Isaiah 66:24; Ezekiel 38:22; Malachi 4:1; Judith 16:17; Sirach 21:9; Jubilees 9:15 1QpHab x 5, 13; 1QS ii 8–9, 15; Psalms of Solomon 15:4–5; Sibylline Oracles 2.303–305; 3.53–54 and 672–674; 4.159–161; Joseph and Aseneth 12:11; 4 Maccabees 9:9 and 12:12; Josephus Antiquities 1.20; 4 Ezra 7:35–38 and 13:10–11; 2 Baruch 44:15; 48:39; 59:2; 3 Baruch 4:16; Apocalypse of Elijah 5:22–24, 37; in rabbinic literature, e.g. b.Hagiga 15b; and in the New Testament Matthew 3:10, 12 (par. Lk. 3:9, 17); 13:50; 25:41; Luke 16:24; Revelation 20:10; and 2 Peter 3:10.800

100:10–13: Meteorological Phenomena as Instruments of Divine Judgement Ethiopic (10) And now know that he will inquire in heaven from the angels concerning your deeds, and from the sun, and from the moon and from the stars concerning your sins, because on earth you are executing judgement on the righteous. (11) And every cloud and mist and dew and rain he will make to witness against you, for they will all be withheld from you, so that

800

Cf. the discussion by Allison, Testament of Abraham, pp. 270–71.

454


they do not descend upon you; and they will call your sins to mind. (12) And now bring a gift to the rain, so that it does not withhold itself and descend upon you and so that the dew may descend when it has received from you silver and gold. (13) When frost and the snow with their cold fall upon you, and all the snow-winds and all their plagues, in those days you will not be able to endure before them. Greek (10) At least four lines of text lost from this verse. (11) … every] cl[oud and mi]st and dew and rai[n will be withheld/will testify] because of you[r] sins. (12) Therefore, [offer] gifts to the rain in order that [it] not [be withheld from de]scending to you, and to the dew an[d cloud] and mist; pay gold [in order that] they might come [do]wn. (13) For when [sn]ow falls upon yo[u], and frost and its cold, and [the] winds and their chill and all their scourges, you are unable to stand before the cold an[d] their scourges. Textual Notes Ethiopic: (10) “And now” (wa-ye’ezeni) – BM 492 reads only ye’ezeni (“now”). // “That” (’esma; Tana 9, EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl1, Ull, Bodl 4, Curzon 56, Abb 99) – Abb 55, Ryl2, BM 492 and other Eth. II mss. read the less ambiguous kama (since ’esma could also mean “because”). // “He will inquire concerning … from the angels” (’e(m)-mala’ekt yetxasˇsˇasˇ; Tana 9, Berl, BM 485, BM 485a, BM 491, Abb 35, Abb 55, EMML 1768) – EMML 2080 reads mala’ekt yetxasˇsˇasˇa (“he will ask the angels concerning”); Ull reads mala’ekt yetxasˇsˇasˇukemu (“the angels will inquire concerning you [anticipating “your works”]); EMML 6281 has ’e(m)-mala’ekt yetxasˇsˇasˇu (“from the angels they will inquire concerning”); Ryl and Eth. II mss. read mala’ekt yetxasˇsˇasˇu (“the angels will inquire concerning”). // “In heaven” (basamay) – BM 485 reads ’em-samay (“from heaven”). // “Your deeds” (megbaratikemu) – EMML 1768 reads ’e(m)-megbaratikemu (“(concerning) your deeds”). // “And from the sun” (wa-’em-dahay; Tana 9, EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281) – Abb 55, Ryl and Eth. II mss. read without the conj. ’em-dahay (“from the sun”); Vatican 71 reads wa-’em-dahay ba-medr (“and from the sun in the earth”). // “And from the moon” (wa-’em-warx, lit. “and from the moon”) – Bodl and BM 490 read without the conj. ’em-warx (lit. “from the moon”); Abb 55, Curzon 56, BM Add. 24185 and BM Add. 24990 omit ’em (“and the moon”). // “And from the stars” (wa-’emmena kawakebt; Berl, BM 485, BM 491, Abb 35, EMML 1768) – Abb 55 reads wa-kawakebt (“and the stars”); Tana 9, EMML 2080, BM 485a, EMML 6281, Ryl

1 Enoch 100:10–13

455

and Eth. II mss. have wa-’em-kawakebt. // “Concerning your sins … righteousness” – omitted in Abb 55, except for kwennane (“judgement”). // “Your sins” (xati’atkemu; Tana 9, EMML 2080, Berl, BM 485, BM 485a, BM 491, Abb 35, EMML 1768, EMML 6281) – Ryl and Eth. II mss. have xati’ata zi’akemu. // “Because on the earth” (wa-diba medr, lit. “and on the earth”; EMML 20801, Berl, BM 485, BM 491, Abb 35, EMML 1768) – Tana 9 and EMML 20802 read without the conj. and a combined preposition ba-diba medr (“on the earth”); BM 485a, Ryl and Eth. II mss. have ’esma ba-diba medr (“because on the earth”); EMML 6281 reads only wadiba (“because on”). // “You are executing” (tegabberu; EMML 2080, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl, most Eth. II mss.) – Tana 9 spells tagabberu; BM 485 has tagbaru; Berl and Frankfurt Ms. have tegbaru; and BM 485a reads tekabberu (“you are honouring” (sic!)). // “Judgement” (kwennane) – omitted in Berl; Vatican 71 reads kwellu (“all”, corr.). // “On” (mesla; Tana 9, EMML 2080, Berl, BM 485, BM 491, Abb 35, EMML 1768, EMML 6281) – BM 485a, Ryl and most Eth. II mss. have xaba; and Curzon 55 reads xaba makan (“on the place”). (11) “And he will make to witness” (wa-yasamme‘) – Tana 9, Abb 35 and EMML 6281 read with a plur. subj. wa-yasamme‘u (“and they will make to witness” i.e. here “they will testify”). // “Against you” (la‘lekemu) – BM 485a has lakemu. // “Every” (kwello; EMML 2080, BM 491, Abb 35, EMML 1768, EMML 6281, Ryl1, Eth. II mss.) – Tana 9, Berl, BM 485 have kwellu; omitted in BM 485a and Abb 55. // “And dew” (wa-tal; EMML 2080, Berl, BM 485, BM 485a, Abb 35, Abb 55, EMML 1768, EMML 6281, Ull, Ryl2, Bodl 4, Curzon 56, BM Add. 24185, BM 484, BM 490) – Tana 9, BM 485, BM 491, Ryl1 and other Eth. II mss. read with the acc. wa-tala. // “And rain” (wa-zanam; Tana 9, EMML 2080, Berl, BM 485, BM 485a, Abb 35, Abb 55, EMML 1768, EMML 6281, Ryl2, Bodl 4, Curzon 56, BM add. 42185, BM 484, BM 490) – BM 491, Ryl1, and other Eth. II mss. read with acc. wa-zenama. // “For” (’esma) – EMML 6281 reads wa-’esma (“and for”). // “They … all” (kwellomu) – omitted in Abb 55, Ull, Curzon 56 and BM 492. // “Will be withheld” (yetkalle’u, plur.; EMML 2080, Abb 35, Abb 55, EMML 1768, Ryl, Eth. II mss.) – Tana 9, BM 485 and BM 485a read yetkalle’u; Berl has yekalle’u; EMML 6281 reads the sing. yetkalla’. // “They do not descend” (’i-yeradu; Tana 9, EMML 2080, BM 485a, BM 491, EMML 6281, Abb 35, Abb 55, EMML 1768, EMML 6281, Ryl, Eth. II mss.) – BM 485 reads without the neg. yeradu (“they will descend”). // “Upon you” (dibekemu) – omitted in Abb 55; Frankfurt Ms. reads xabekemu (“to you”). // “And they will call … to mind” (wa’i-yehelleyu; EMML 2080, Abb 55, EMML 6281 Ryl, most Eth. II mss.) – Berl, BM 485, EMML 1768 and Munich 30 have wa-yehelleyu; Abb 35 and

456


Bodl spell wa-’i-yehelleyu; Tana 9 has wa-’i-yahalleyu; and BM 485a reads only with the conj. wa- (“and”). // “Your sins” (diba xati’atkemu; Tana 9, EMML 2080, Berl, BM 485, BM 485a, Abb 35, Abb 55, EMML 1768, EMML 6281, Ryl, BM Add. 24185, BM 484, BM 486, BM 490, BM 492, BM 499) – Bodl 4, Bodl 5, Frankfurt Ms., Curzon 55 and Curzon 56 have xaba xati’atkemu. (12) “A gift to the rain” (la-zenam ’ammexa; Tana 9, EMML 2080, Berl, BM 485, BM 485a, Abb 35, Abb 55, EMML 1768, EMML 6281; cf. Grk.) – BM 491 reads la-zenam ’ammexakemu (“your gift to the rain”); Ryl and most Eth. II mss. transpose to ’ammexa la-zenam; and BM 499 and Westenholz Ms. read only ’ammexa (“gifts”). // “So that” (kama) – omitted in BM 491. // “It will not withhold itself” (’i-yetkalla’; EMML 2080, Berl, Abb 35, Abb 55, EMML 6281, Ull, Curzon 55) – Tana 9, BM 485, BM 485a, BM 491, EMML 1768 and Abb 99 have ’i-tekla’ (“does not withhold”); Curzon 56 reads ’i-yetkalla’ zenam (“the rain will not withhold itself”); and Ryl and most Eth. II mss. with the fem. ’i-tetkalla’. // “And descend upon you” (wa-rida dibekemu) – BM 491 transposes to dibekemu wa-rida (“upon you and descend”); Abb 55 reads only wa-rida (“and descend”); Ull reads wa-rida xabekemu (“and descend to you”). // “And so that the dew … gold” – omitted in Curzon 55. // “When it has received” (’emma tamattawa, perf. sing.) – Berl reads ’em-tamattawa (’em corr. from ’emma); BM 491 reads plur. with the impf. yetmettawu (“are received”, i.e. silver and gold); EMML 6281 reads with the conj. and perf. plur. wa-’emma tamattawu. // “From you” (second occurrence, ’emmenekemu) – Ull has ’em-xabekemu. // “So that … may descend” (kama yerad, sing.; EMML 2080, BM 485, BM 485a, Abb 35, Ryl, Bodl 5, BM 486, BM Add. 24990, BM 499, Vatican 71, Munich 30, Garrett Ms., Westenholz Ms.) – EMML 6281 reads the plur. kama yeradu; Tana 9 reads kama yerad wa-rid (“so that … may descend and descends”); Berl and BM 491 read kama ’i-yerad (“lest it descend”); omitted in Abb 55 and other Eth. II mss. // “Silver and gold” (warqa wa-berura) – Tana 9 reads defectively warqa wa-beru; and Berl reads second noun with nom. warqa waberur. (13) “If … fall upon you” (soba yewaddeq dibekemu) – Abb 55 reads only wa- (“and”); Curzon 55 omits the first two words, reading only dibekemu (“upon you”); Berl and BM 485 read soba yewarredu dibekemu (“if … descend upon you”). // “And the snow” (wa-hamada) – Tana 9 spells wa-hamad. // “With their cold … snow-winds” – omitted in Curzon 55 through homoioteleuton wa-hamada … nafasata hamada (lit. “and snow … winds of snow”). // “And all” (first occurrence, wa-kwellu) – BM 491, BM 499 and Westenholz Ms. spell with acc. wa-kwello; and BM 485a reads with the 3rd pers. pron. suff. wa-kwellomu. // “Snow-winds” (nefasata hamada) – BM 485 reads only nefasata (“winds”). // “And all” (second occur-

1 Enoch 100:10–13

457

rence, wa-kwellu) – BM 485a, BM 491, EMML 6281, BM 499 and Westenholz Ms. read with acc. wa-kwello; Bodl 4 reads only wa- (“and). // “In those days” (ba-’emuntu mawa‘el) – EMML 2080, BM 485a and Bodl 4 read with conj. wa-ba-’emuntu mawa‘el (“and in those days”). Greek: (10) At least four lines of text lost from this verse.801 (11) “Because of you[r] sins” (5π τα« 4μαρται« μ*[ν) – Eth. dibekemu xati’akemu (“your sins”), so that the Grk. omits the words between Eth. “against you” (la‘elekemu) and “your sins” (xati’atkemu). Nickelsburg, preferring the Grk., regards the added Eth. text as an addition.802 The omission, however, may be an omission within Grk. transmission through homoioteleuton

μ*ν … μ*ν, while Eth. retains the originally longer Grk. text. (12) “Therefore” (ο,ν) – Eth. wa-ye’ezeni (“and now). // “[Offer] gifts to the rain” (δδοτε] … /μβρ8 δ*ρα) – Eth. habu la-zenam ’ammexa (“bring a gift to the rain”), following the same word order, lit. “to the rain (a) gift(s)”. // “In order that [it] not [be withheld from de]scending to you” (Pνα μ0 [κ)λψD κα]ταβ'ναι μν) – Eth., in contrast to Grk., reads with parataxis: kama ’i-yetkalla’ wa-rida dibekemu (“so that it does not withhold itself and descend upon you”). “And to the dew an[d cloud] and mist” (κα δρσ8 κα[ νεφωλ+] κα μξλ+) – Eth. omits references to “cloud” and “mist”: wa-tal … kama yerad (“and so that the dew may descend”, *Pνα δρσο« καταβσεται). Whereas in the Grk. “dew”, “cloud”, and “mist” are to receive gifts, in the Eth. “dew” is the subject of the vb. “to descend” (cf. next Grk. entry) and presupposes a different Grk. Vorlage. // “Pay gold [in order that] they might come [do]wn” (ξρψσον διαγρ(χα[τε Pνα κα]ταβ*σιν) – Eth. adds a reference to “silver” and may presuppose a different Grk. Vorlage: ’emma tamattawa ’emmenekemu warqa wa-berura (“when it [sc. dew] has received from you silver and gold”). (13) “For when [sn]ow falls upon yo[u], and frost and its cold, and [the] winds and their chill and all their scourges” (/τι 5qv ]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


“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


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


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


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” ( 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 0ν γ' σμπασα σειομωνη κα τρωμοψσα κα σψνταρασσομωνη) – 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


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


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” (`σσιν), 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


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


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


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) – 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 εδοψ 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 πντη τ- σ2ματι τ'« σαρκA« μ* 5ν856 τD ζ)D μ*ν καpn 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


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” ( 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


“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, 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


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 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


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


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 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


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 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 5κεκλαμμωcν[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« τmh , 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 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


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


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.

526


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

1 Enoch 103:5–8

527

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

528


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

1 Enoch 103:5–8

529

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


“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 $ν τ, ζ , ατν; a citation of 1 En. 22:10) – Eth. wa-kwennane ’i-tagabra lomu baheywatomu (“and a judgement was not executed against them during their life”). (7) “You yourselves know that they will bring your souls down to Hades” (ατο με« γιν/σκετε !τι ε« 0δοψ - ν ο κεκψριεκαμεν)920 – Eth. wa-’i-sˇalatna diba samana (“but did not have authority over our work”). // “We beca[m]e the food of sinners; [the la]wless ones have made the yo[ke] heavy upon us” ($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 ” ( κψριεοψσιν ο $ξρο (μν)921 – Eth. tasaltu dibena ’ella yesalle’una (lit. “there attained authority over us those who hated us”), where “those who hate us” derives from Grk. “our enemies”. // Eth. “and beat us” – omitted in Grk. through homoioteleuton (“us … us” (μ»« … (μ»«). // “Goad us” ($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 (μν. 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


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»« … (τ ν (μ»« λλ2 στερεο%σιν ατοA« $φ& (μ»« 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 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


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


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 !σοι 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.

552


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

553

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

554


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

555

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.

556


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

557

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.

558


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

559

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” ( 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

560


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


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


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 $ν τ9 οραν9 ναμιμνηνσκοψσιν) – Eth. ba-samay yezekkaru mala’ekt (“in heaven the angels will remember”). // “” () – Eth. baenti’akemu (“concerning you”). The Grk. presupposes a missing word that is supplied in Eth. // Eth. “and your names are written down before the glory of the Great One” – Grk. omits by homoioteleuton ($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


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 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

567

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” ( 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'τ 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” ( 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


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
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 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


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 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

598


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

599

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

600


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, πιστεσσιν 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

601

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

1005

1006

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”.

602


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

603

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

1009

1010 1011

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


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.

1012

1013

1014

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.

1016

1017 1018

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-

1019

1020

1021

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

607

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).

608


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.

Birth of Noah in the Context of Enochic and Other Early Jewish Traditions

609

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.

610


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


611

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”.

612


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.


613

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

614


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

615

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.

616


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

617

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) – 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

618


(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.

1 Enoch 106:1

619

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.

620


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-

1 Enoch 106:1

621

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.

622


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.

1 Enoch 106:2–3

623

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, 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.

624


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.

1 Enoch 106:2–3

625

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 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« 6ρα λεψκ2 κα οZλο 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 (“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.

626


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 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).

1 Enoch 106:2–3

627

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” (6ρα 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-

628


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.

1 Enoch 106:2–3

629

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).

630


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.

1 Enoch 106:4–7

631

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”).

632


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

1071

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.”.

1 Enoch 106:4–7

633

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.

634


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

1074

1075

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.

1 Enoch 106:4–7

635

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.

636


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

1 Enoch 106:4–7

637

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 )

638


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.

1 Enoch 106:4–7

639

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.

640


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

641

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.

642


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 [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” (τωκνν) – 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.

1 Enoch 106:8

643

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.

644


“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.

1 Enoch 106:9–12

645

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.

646


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% λεψκ τερον); Nickelsburg, 1 Enoch 1, p. 538. Cf. Nickelsburg, 1 Enoch 1, p. 538.

648


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-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.).

649

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

650


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.

652


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.

654


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.

656


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.

658


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” (νακαιν-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 γψναικν σψγ-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-« 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.

660


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” (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 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.

662


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.

664


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

665

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.

666


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

1125

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

667

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.

668


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-

1127

1128

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

669

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-

1129 1130

1131

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.

670


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

1133

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).

1 Enoch 106:18

671

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.

672


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

1 Enoch 106:18

673

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"]λιμμα) – Eth. lakemu tarafa (“a remnant for you”). // “On account of which you will have rest” (φ & οJ 9ν καταπασητ; 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 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 σψντελιν $[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

1134

1135

1136

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 « 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


(“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% πρ< >«) – 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


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


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 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


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


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


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


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


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


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


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


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


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


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


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

717

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


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.

720


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


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


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

725

(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


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


“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 ) 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


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


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


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


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


(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


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


‘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


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


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


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


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


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


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


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,


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


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


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


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

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

2 Maccabees (Commentaries on Early Jewish Literature)

Early Jewish Prayers in Greek (Commentaries on Early Jewish Literature)

The Early Enoch Literature

3 Baruch: Greek-Slavonic Apocalypse of Baruch (Commentaries on Early Jewish Literature)

Enoch

Enoch

Enoch

Commentaries on Living

Early Rabbinic Writings (Cambridge Commentaries on Writings of the Jewish and Christian World (No. 3))

Commentaries on Beelzebubs Tales

Commentaries On Living

Commentaries On Living

Commentaries On Living

What Is Jewish Literature?

England, Their England: Commentaries on English Language and Literature

Enoch Arden

Enoch Soames

Commentaries on Living: First Series

Commentaries on Living: Third Series

Commentaries on Living, 2nd Series

Studies in Early Jewish Epigraphy

Revelation in Jewish Wisdom Literature

The Anthology in Jewish Literature

Enoch Soames

Early Korean Literature

The Books of Enoch: A Complete Volume Containing 1 Enoch (the Ethiopic Book of Enoch), 2 Enoch (the Slavonic Secrets of Enoch), and 3 Enoch (the Hebrew Book of Enoch)

The Books of Enoch: A Complete Volume Containing 1 Enoch (The Ethiopic Book of Enoch), 2 Enoch (The Slavonic Secrets of Enoch), and 3 Enoch (The Hebrew Book of Enoch)

Paradise Now: Essays on Early Jewish and Christian Mysticism

Collected works with commentaries vol.1

Das Buch Enoch

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

2 Maccabees (Commentaries on Early Jewish Literature)

Early Jewish Prayers in Greek (Commentaries on Early Jewish Literature)

The Early Enoch Literature

3 Baruch: Greek-Slavonic Apocalypse of Baruch (Commentaries on Early Jewish Literature)

Enoch

Enoch

Enoch

Commentaries on Living

Early Rabbinic Writings (Cambridge Commentaries on Writings of the Jewish and Christian World (No. 3))

Commentaries on Beelzebubs Tales

Commentaries On Living

Commentaries On Living

Commentaries On Living

What Is Jewish Literature?

England, Their England: Commentaries on English Language and Literature

Enoch Arden

Enoch Soames

Commentaries on Living: First Series

Commentaries on Living: Third Series

Commentaries on Living, 2nd Series

Studies in Early Jewish Epigraphy

Revelation in Jewish Wisdom Literature

The Anthology in Jewish Literature

Enoch Soames

Early Korean Literature

The Books of Enoch: A Complete Volume Containing 1 Enoch (the Ethiopic Book of Enoch), 2 Enoch (the Slavonic Secrets of Enoch), and 3 Enoch (the Hebrew Book of Enoch)

The Books of Enoch: A Complete Volume Containing 1 Enoch (The Ethiopic Book of Enoch), 2 Enoch (The Slavonic Secrets of Enoch), and 3 Enoch (The Hebrew Book of Enoch)

Paradise Now: Essays on Early Jewish and Christian Mysticism

Collected works with commentaries vol.1

Das Buch Enoch

Recommend Documents