The Book of ENOCH

CHAPTER 45

And this is the second Parable concerning those who deny the name of the dwelling-place of the holy and of the Lord of the spirits.
2. They will not ascend to heaven, and will not come on the earth; such will be the portion of the sinners who deny the name of the Lord of the spirits, who are thus preserved to the day of suffering and sorrow.
3. On that day the chosen One will sit upon the throne of glory, and will choose among their [i.e. men’s] deeds and places without number, and their spirit will become strong in them when they see my Chosen One and those who have called upon my holy and glorious name.
4. And on that day I will cause my Chosen One to dwell among them, and will transform heaven and make it a blessing and a light eternally.
5. And I will transform the earth and make it a blessing, and will cause my chosen ones to dwell thereon; and those who have committed sins and crimes will not step on it.
6. For I have seen and satisfied with peace my just ones, and have placed them before me; but for the sinners there awaits before me a judgment, that I may destroy them from the face of the earth.

CHAPTER 46

And there I saw one who had a head of days [i.e. was old], and his head was white like wool; and with him was a second whose countenance was like the appearance of a man, and his countenance was full of agreeableness, like one of the holy angels.
2. And I asked one of the angels, who went with me, and who showed me all the secrets, concerning this son of man, who he was and whence he was, and why he goes with the Head of days?
3. And he answered and said to me: “This is the Son of man, who has justice, and justice dwells with him, and all the treasures of secrecy he reveals, because the Lord of the spirits has chosen him, and his portion overcomes all things before the Lord of the spirits in rectitude to eternity.
4. And this Son of man, whom thou hast seen, will arouse the kings and mighty from their couches, and the strong from their thrones, and will loosen the bands of the strong, and will break the teeth of the sinners.
5. And he will expel the kings from their thrones and from their kingdoms, because they do not exalt him and praise him, and do not acknowledge humbly whence the kingdom was given to them.
6. And he will expel the countenance of the strong; and shame will fill them: darkness will be their dwelling-place and worms will become their couches, and they will have no hope of rising from their couches, because they do not exalt the name of the Lord of spirits.
7. And these are they who master the stars of heaven, and raise their hands against the Most High, and tread the earth and live thereon, and all their doing is injustice and their doing manifests injustice, and their power is in their riches, and their faith is in gods which they have made with their hands, and they have denied the name of the Lord of the spirits.
8. And they will be cast out of the houses of his congregations, and of the faithful who hang on the name of the Lord of the spirits.”

CHAPTER 47

And in those days the prayer of the just, and the blood of the just one ascend from the earth before the Lord of the spirits.
2. In these days the holy ones, who dwell in high heaven, will unite in one voice, and will petition and pray and praise and thank and bless the name of the Lord of the spirits, on account of the blood of the just which has been spilled, and the prayer of the just, that it may not be in vain before the Lord of the spirits, that judgment may be held over them, and they not suffer to eternity.
3. And in those days I saw the Head of days, as he sat upon the throne of his glory, and the books of the living were opened before him, and his whole host, which is in high heaven and around him, stood before him.
4. And the hearts of the holy ones were filled with joy, because the number of justice was fulfilled and the prayers of the just had been heard and the blood of the just one had been demanded before the Lord of the spirits.

CHAPTER 48

And at that place I saw an inexhaustible fountain of justice; and around it many fountains of wisdom, and all the thirsty drank out of them and were filled with wisdom, and their dwelling-places were with the just and holy and chosen.
2. And at that hour that Son of man was called near the Lord of the spirits, and his name before the Head of days.
3. And before the sun and the signs were created, before the stars of heaven were made, his name was called before the Lord of the spirits.
4. He will be a staff to the just and the holy, upon which they will support themselves and not fall, and he will be the light of the nations, and he will be the hope of those who are sick in their hearts.
5. All who live upon the earth will fall down before him and bend the knee to him, and will bless and praise him and will sing psalms to the name of the Lord of the spirits.
6. For this purpose he was chosen and hidden before him before the world was created, and he will be before him to eternity.
7. And the wisdom of the Lord of the spirits has revealed him to the holy and the just, for he preserves the portion of the just, because they have hated and despised this world of injustice, and have hated all its deeds and ways in the name of the Lord of the spirits; for in his name they will be saved, and he will be the revenger of their lives.
8. And in those days the countenances of the kings of the earth, and of the mighty who possess the earth, will be bent down on account of the deeds of their hands, for on the day of their terror and trouble their souls will not be saved.
9. And I will put them into the hands of my chosen, like straw in fire and like lead in water; thus they will burn before the face of the just, and sink before the face of the holy, and no trace of them will be found.
10. And on the day of their trouble, there will be rest on the earth; before him they will fall and not rise again, and there will be no one to take them with his hands and lift them up, because they have denied the Lord of the spirits and his Anointed. The name of the Lord of the spirits be blessed!

CHAPTER 49

For wisdom is poured out like water, and glory does not cease before him to all eternity.
2. For he is powerful in all the secrets of justice; and injustice, like a shadow, will end, having no stability, because the Chosen One has arisen before the Lord of the spirits and his glory is to all eternity, and his power to all generations.
3. In him dwells the spirit of wisdom, and the spirit of him who imparts understanding, and the spirit of doctrine and of power, and the spirit of those asleep in justice.
4. And he will judge the secrets, and no one will be able to speak a vain word before him, because he is the Chosen One before the Lord of the spirits, according to his will.

CHAPTER 50

And in those days there will be a change for the holy and chosen, and the light of the days will dwell over them, and glory and honor will be turned over to the holy.
2. And on the day of trouble, evil will gather over the sinners, but the just will over come through the name of the Lord of the spirits; and he will show it to the others, that they may repent, and cease the work of their hands.
3. And they will have no honor before the Lord of the spirits, but in his name they will be saved, and the Lord of the spirits will have mercy on them, for his mercy is great.
4. And he is just in his judgment, and before his glory, and injustice will not stand in his judgment: whosoever will not repent shall be destroyed.
5. Henceforth I will not have mercy on them, says the Lord of the spirits.

CHAPTER 51

And in those days the earth will return that entrusted to it, and Sheol will return that entrusted to it, which it has received, and hell will return what it owes.
2. And he will choose the just and holy from among them, for the day has come that they be saved.
3. And the Chosen One in those days will sit upon his throne, and all the secrets of wisdom will proceed from the thoughts of his mouth, for the Lord of the spirits has given it to him and has honored him.
4. And in those days the mountains will skip like ram s, and the hills spring like lambs satisfied with milk, and they will all be angels in heaven.
5. Their faces will shine in gladness, because the Chosen One has arisen in those days, and the earth will rejoice, and the just will live thereon, and the chosen will walk and move thereon.

CHAPTER 52

And after those days, at that place, where I had seen all the visions of that which is hidden—for I was taken up by the whirling of the wind and carried toward the west—
2. there my eyes saw the secrets of heaven, all things that will be on the earth, a mountain of iron, and a mountain of copper, and a mountain of silver, and a mountain of gold, and a mountain of soft metal, and a mountain of lead.
3. And I asked the angel who went with me, saying: “What are those things which I have seen in secret?”
4. And he said to me: “All these things which thou hast seen are for the power if his Anointed, that he may command and be powerful on the earth.”
5. Then this angel of peace answered and said to me: “Wait a little, and thou wilt see, and there will be revealed to thee every secret that the Lord of the spirits has planted.
6. These mountains which thou hast seen, the mountain of iron, and the mountain of copper, and the mountain of silver, and the mountain of gold, and the mountain of soft metal, and the mountain of lead, all these will be before the Chosen One like wax in the presence of fire, and like the water which falls down from above on these mountains, and will be weak before his feet.
7. And it will come to pass in those days that no one will save himself, not with gold and not with silver: no one will be able to save himself or to flee.
8. And there will be no iron for war and no clothing for a breast-plate; metal will not aid and zinc will not aid, and will not be beaten out, and lead will not be desired.
9. And all these things will disappear and be destroyed from the face of the earth, when the Chosen One shall appear before the face of the Lord of the spirits.”

CHAPTER 53

And there my eyes saw a deep valley, whose mouth was open, and all those who dwell upon the earth and sea and islands will bring him gifts and presents and tokens of submission, but that deep valley will not be filled.
2. And they commit crimes with their hands, and everything they make they devour criminally, they, the sinners; but they will be destroyed in the presence of the Lord of the spirits, they, the sinners, and will be chased from off the face of his earth continually to all eternity.
3. For I have seen the angels of punishment, going and preparing all the instruments for Satan.
4. And I asked the angel of peace who went with me: “These instruments, for whom have they been prepared?”
5. And he said to me: “These are prepared for the kings and the mighty of this earth that they be destroyed with them.
6. And after this the Just and Chosen One will cause the house of his congregation to appear; henceforth it will not be hindered in the name of the Lord of the spirits.
7. And these mountains will be in his presence like the earth, and the hills will be like a fountain of water, and the just will rest from the oppression of the sinners.”

CHAPTER 54

And I looked and turned toward another side of the earth, and I saw there a deep valley with a burning fire.
2. And they brought the kings and the powerful, and put them into the deep valley.
3. And there my eyes saw how they make instruments for them, iron chains of immense weight.
4. And I asked the angel of peace, who went with me, saying: “These chain instruments, for whom have they been prepared?”
5. And he said to me: “These have been prepared for the hosts of Azâzêl, to imprison them and put them into the lowest hell: and their jaws will be covered with rough stones, as the Lord of the spirits has commanded.
6. Michael and Gabriel, Rufael and Fanuel, they will overpower them on that great day, will throw them on that day into the oven of burning fire, that the Lord of the spirits may avenge himself on them on account of their injustice, because they became subject to Satan, and have led astray those who dwell on the earth.”
7. And in those days the punishment from the Lord of the spirits will come, and all the repositories of water, which are above in the heavens, and also the fountains of water, which are under the heavens, and which are under the earth, will be opened.
8. And all the waters will be joined with the waters which are above in the heavens; but the water which is in high heaven is the masculine, and the water which is beneath on the earth is the feminine.
9. And then will be destroyed all those who dwell on the earth, and those who dwell under the ends of heaven.
10. And through this they know their injustice, which they have done on the earth, and therefore they are destroyed.

CHAPTER 55

And after that the Head of days repented and said: “In vain have I destroyed all who dwell on the earth.”
2. And he swore by his great name: “Henceforth I will not do thus to all those who dwell on the earth, and I will place a sign in the heavens; and it will be a token of fidelity between me and them to eternity, as long as heaven is above the earth.
3. And then it will be according to my command; when I desire to overpower them by the hand of the angel on the day of trouble and suffering, before this my anger and my punishment, my anger and my punishment will remain over them,” says the Lord of the spirits.
4. “Ye mighty kings, who will dwell on the earth, ye shall be about to see my Chosen One, as he sits on the throne of my glory, and judges Azâzêl and all his associates, and all his hosts in the name of the Lord of the spirits.”

CHAPTER 56

And I saw there the hosts of the angels of punishment walking and holding chains of iron and of metal.
2. And I asked the angel of peace, who went with me, saying: “To whom are these going, holding them [i.e. the chains]?”
3. And he said to me: “Each one to his chosen and his beloved, that they be thrown into the deep abyss of the valley.
4. And then that valley will be filled with their chosen and beloved, and the day of their lives will be ended, and the day of their error will, from that time on, not be counted.”
5. And in those days the angels will assemble, and turn their heads toward the east, towards the people of Parthia and Media, in order to excite the kings, and that a spirit of disturbance come over them, and disturb them from off their thrones, that they come forth from their resting places like lions, and like hungry wolves amidst their flocks.
6. And they will ascend and step upon the land of their chosen, and the land of his chosen will be before them a threshing-floor and a path.
7. But the city of my just will be a hindrance to their horses, and they will take up a battle amongst themselves, and their right will become strong against themselves, and a man will not know his neighbor or his brother, nor the son his father or his mother, until there shall be sufficient bodies by their death and their punishment over them,—it will not be in vain.
8. And in those days the mouth of Sheol will be opened, and they will sink into it; and their destruction, Sheol, will devour the sinners from the presence of the chosen.

CHAPTER 57

And it came to pass after this that I saw again a host of wagons, upon which men were riding, and they came upon the wind from the east and from the west to the south.
2. And the noise of their wagons was heard, and as this commotion took place, the holy ones from heaven noticed it; and the pillars of the earth were moved from their place, and it was heard from the ends of the earth to the ends of the heavens in ONE day.
3. And they will all fall down and bend the knee before the Lord of the spirits. And this is the end of the second Parable.

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CHAP. 45, 1. With this chapter commences the most interesting and most important part of the whole book, the second parable, which extends to chapter 57, and gives an account of the Messiah,—his person, his judgment, with its consequences for both righteous and unrighteous. The first verse, which is manifestly intended as a superscription, has been the cause of some trouble, as it does not seem to indicate the contents of the parable, and Drummond, p. 63, has made use of this apparent discrepancy for his curious theory of interpolation. Yet a proper understanding of the word concerning will probably clear up the matter. The original word is dîba, and is a preposition very frequently used in an adversative and inimical sense, like GTR, adversus, contra, in. It is so used in our own book 10:9; 56:7, and often in the Ethiopic version of the Bible, e.g. Ex. xvii. 3; Num. xvi. 3; Deut. xv. 9; Ps. xiv. 4; Ezek. xxxii. 9, 10; Matt. xii. 32; xxiv. 7; Acts xxiii. 5, 30; Mark iii. 29, etc; cf. Dillmann, Lexicon Aethiopico-Latin. col. 1104, and Aethiopis. Gramm. p. 313. The author does not so much desire to give a description of the unhappy fate of the unjust, but rather in a general manner directs his polemics against those who will not believe in a Messianic rule and judgment; it is his defense of HTR against those who accept only HTR. That this object as stated here is in strict conformity with the contents of the parable is apparent at first glance.—2. Cf. notes on 38:1; 41:2.—3. Chosen One, the most frequent name of the Messiah in the Parables; cf. note on 40:5. Throne of glory, 51:3; 62:1-9; 69:27-29, also throne of God, 47:3; 55:4; 62:1-9. In the first part God himself is judge, but here it is the Messiah, 51:3; 55:4; 69:27; but according to 47:3; 62:2 it may seem as if God himself will judge. The difficulty is solved in 69:27, where we learn that although God is in reality the judge he has empowered the Messiah to act in his name; what is done by God’s deputy is virtually done by himself; cf. note on 10:7. Choose, cf. note on 41:1. Without number, 39:6; probably to indicate that many shall enjoy this happy time. Strong, i.e. hopeful and encouraged because the day of their oppression is over.—4. Cf. notes on 1:2 and 39:1.—5. Heaven and earth changed is a characteristic of the Messianic times portrayed by both the first and this part of Enoch, based on Isa. lxv. 17 and lxvi. 2; cf. 2 Pet. iii. 13; Apoc. xxi. 1. This kingdom is to be established on earth, probably in Palestine; cf. chap. 56. His idea of this kingdom is one with a visible prince, although, unlike some of the later prophets, he does not find this prince in the house of David.

CHAP. 46. The following is largely based on Dan. vii., and the Ancient of days becomes here the Head of days, 47:3; 48:2; 55:1; (60:2;) 71:10, 12, 13, and is consequently peculiar to the Parables. He is called thus as the one who was from the beginning, and as in the first parable the eyes of the seer are mainly directed to the completed Messianic kingdom, and not to its process of development, the omission of this designation of God in that portion is easily understood. White, cf. Dan. vii. 9. With this Ancient of days there is joined, as in Dan. vii. 13, one who is like a son of man (not like the son of man, as the Authorized Version gives it). Whatever may be the true interpretation of Daniel’s expression, be it the personality of the Messiah, or be it the ideal Israel, it is certain that our author, perhaps from Ps. cx. 1, understood by that difficult clause a certain person, and that person was the Messiah. Son of man the Messiah is frequently called in the Parables; cf. 46:2, 3, 4; 48:2; 62:7, 9, 14; 63:11; 69:26, 27; 70:1; 71:17. His countenance is like an angel’s; cf. 1 Sam. xxix. 9; Tob. v. 5, 11, 14; Acts vi. 15; Gal. iv. 14; Col. ii. 18.—2. As Daniel, vii. 16, asks for an explanation of his mysterious vision Enoch here asks his guide; cf. note on 40:2.—3. As his chief office is that of a judge, his most important attribute is that of justice; he is idealized justice, for he possesses it as his own, and abides with it, based on passages like Isa. ix. 6; xi. 3-5; Jer. xxiii. 5, 6; xxxiii. 15; Isa. liii. 11; Zech. ix. 9; Ps. xlv. 4-8; lxxii. In this capacity as just judge he will reveal all the treasures of secrecy, a clause primarily referring to the fact that he will know all secrets so as to judge aright, but manifestly here used as referring to everything that his coming will reveal, but which is unknown at present. Chosen, cf. note on 40:5; he does not, then, hold his office by any right of his own, but God has chosen him, 51:3.—4. Overcomes; none shall be superior to him, or be able to oppose him; cf. 48:5; 49:1, 2; 51:4, etc.—5. Having received such a destiny from God, even the mighty of this earth (against whom the author is continually directing his polemics) shall be overcome. The idea of a last attack and defeat of the combined enemies of the new kingdom, an idea based on statements in Ezekiel and Daniel, and promulgated by many apocryphal writers, and also by the writer of the first part in 90:16, does not lie in this or the following verses, nor in 52:4-9, but these rather picture the effect of the Messianic judgment on these sinners, and any other interpretation would not be in harmony with the strictly forensic character of this judgment as taught in the Parables; cf. note on 41:1, and Schürer, p. 587; cf. Isa. xiv. 9, 11; Job xvii. 13, 14. Bonds, cf. Ps. cvii. 14; cxvi. 16; Jer. ii. 20; xxx. 8; Nahum I. 13. Teeth, cf. Ps. iii. 7; lviii. 6; Lam. iii. 16. Their sin is again the one that is here so frequently condemned, that of unbelief, which here, according to the subjects, takes the form of ingratitude and unwillingness to acknowledge the source of power; cf. Sap. vi. 2; Rom. xiii. 1. But against whom is this sin committed, God or the Messiah? and who is the source of this power? It would be strange if it were the latter person, and as in verses 6, 7, and 8 this unbelief is directed against God, we are constrained to believe that the him after exalt, and the he implied in whence is God and not the Messiah. Then he will expel, from 47:3; 62:2, would also indicate God as the subject, for it seems as if the Messiah is to have the purely forensic part of the judgment, but the punishment is inflicted either by God or through the agency of his angels.—6. Darkness, cf. note on 10:5. Worms, cf. Job xvii. 14; xxi. 26; Isa. xiv. 11.—7. Stars, cf. Dan. viii. 10, 11, 13, 25; En. 43:4. Riches, cf. Ps. xlix. 6; lii. 7.—8. Houses, for which in 53:6 we have the singular.

CHAP. 47, 1. As the following verse shows, the just one here and verse 4 is used collectively for the just. —2. The angels petition for men; cf. note on 15:1, 2.—3. Books of the living, cf. Ex. xxxii. 32 sq; Ps. lxix. 29; Mal. iii. 16; Isa. iv. 3; Dan. xii. 1; Book of Jubilees c. 30, and En. 103:2; 104:1, and are probably the same as the books mentioned 89:61-64, 68, 70, 71, 76, 77; 90:17, 20; 98:7, 8; 104:7; cf. Harnack’s note on Pastor Hermae, Vis. 1, 3, 2. As judgment is to be passed over both good and bad, the author evidently pictured these books of life as containing the lives of all to be judged. Host; in Dan. vii. 10 God has his host with him in the judgment; cf. note on 1:4. Although God is here and elsewhere present at the judgment, it is not said that he judges; but other passages show that this function was assigned to the Messiah. Cf. note on 45:4.—4. Number; the words eternity, vs. 2, and demanded here show that the number signifies the number of years which God had determined should pass before the judgment should be held; cf. 18:16.

CHAP. 48, 1. Having just mentioned the justice that characterizes the judge and the judgment, he now states that justice or righteousness, the lack of which on earth he so deplores, will be given in abundance to the saints. This justice, 39:5; 91:10, they shall drink from a fountain, and from fountains of wisdom; cf. Prov. xvi. 22; Sir. I. 5; Bar. iii. 12; 4 Ezra xiv. 28, and in general Isa. lv. 1. Place, cf 46:1.—2. At that hour, i.e. at the time when Enoch was seeing and hearing these things.—3. Almost the very words here are found also Targum Jonath. on Zech. iv. 7. There can be no doubt of the fact that the writer here as in Targum Jonath. on Isa. ix. 6; Mic. v. 1 plainly teaches the pre-existence of the Messiah. In verse 6 he existed before the world was created, and will continue to be to eternity, and in 62:7 he has been hidden, but revealed to the just; cf. 69:26, and Targum Jonath. on Mic. iv. 8; and in 70:1 this pre-existence is presupposed. This idea the author beyond all doubt develops from Dan. vii. 13 sqq. and Mic. v. 1 (in the Heb.). Gfrörer (cf. Drummond, p. 290) sees the pre-existence of the Messiah taught in the LXX on Ps. lxxi. 5; cix. 3; Isa. ix. 6, but with doubtful results. A more successful appeal, however, can be made to 3 Sibyl. 186 sqq. and to 4 Ezra xii. 32; xiii. 26; cf. Schürer, p. 584; cf. also Prov. viii. 22-30; Sir. I. 4; xxiv. 9. Signs, of course those of heaven, the astronomical; cf. 8:3; 72:13, 19, and Gen. I. 14; Jer. x. 2; Epist. Jer. 67.—4. This Messiah is to be the light of the nations; cf. Jer. xlii. 6; xlix. 6; 3 Sibyl. 710-726. The blessings in store are, then, by no means restricted to the people of Israel.—5. All will acknowledge him, 10:21; (53:1;) 90:33-38, even his enemies, 62:6, 9, 10, and chap. 63. Cf. what is said Isa. xlix. 22; lx. 4, 9; lxvi. 20; Psalt. Salom. xvii. But as this Messiah is such only by God’s will, their praise ultimately seeks him as its object.—6. For this purpose, i.e. for the one just stated. Was chosen, in explanation of his name as the Chosen One. Hidden, 62:7, 8, exactly as in 4 Ezra xiii. 52. This Messiah, being pre-existent, shall also abide to eternity.—7. Although hidden from the world the Messiah was revealed to the just in order that their portion may not fail them; they received the revelation that they might remain firm in their trials, and not miss their final blessedness. God revealed him through wisdom, 62:7, i.e. through the revealed wisdom of the prophets.—8. But he that brings happiness to the faithful has punishment for their oppressors; cf. 46:4-8. Day of terror, i.e. day of judgment. Will not be saved, as the opposite of the saved in verse 7; cf. Job v. 4; Ps. vii. 2; lxxi. 11; Isa. xlii. 22.—9. Put, cf. 38:5, and in 50:2 they will conquer. This appears to indicate a final struggle before the real inauguration of the judgment, for according to 50:3, 4 some will then repent. But the great punishment is by fire; cf. Ex. xv. 10 and 7; Isa. v. 24; xlvii. 14; Obad. xviii. Or could not the chosen here possibly refer to the angels of punishment (cf. 53:3), who throughout the Parables are the punishers of these kings? The name chosen does not speak against this idea, as these angels are beyond all doubt under the rule of God, and have been selected and chosen for this special office.—10. Rest, cf. 53:7; 62:13. Before him, i.e. before the Messiah. Fall, as opposite of verse 4; cf. Ps. xxxvi. 12. Denied the Lord and his Anointed is taken from Ps. ii. 2. Anointed, found also 52:4; Apoc. Baruch xxix. 3; xxx. 1; xxxix. 7; XL. 1; lxx. 9; lxxii. 2; 4 Ezra vii. 28, 29; (according to the Arabic and Arm.) xii. 32; and in Psalt. Salom. xvii. 36 and xviii. 6, 8 GTR (or rather it should be GTR).

CHAP. 49. The ability to effect all this lies in the nature of the Messiah. On 1 cf. Isa. xi. 9, 10. For connects with the previous, and thus the verse is to show the reason for the statements just made. Wisdom, in the sense of knowledge and fear of God; cf. 37, 2.—2. Secrets of justice, in explanation of which in verse 4 it is stated that he will judge the secrets; cf. Isa. xi. 2. As shadow flees when light arrives thus injustice disappears when the Messiah, who is justice itself, vs. 3, appears; cf. Job xiv. 2. Has arisen, cf. Mic. v. 2. Eternity, cf. Isa. ix. 5, 6; Mic. v. 3.—3. This verse is shaped after Isa. xi. 2, and the connection points to the interpretation of the clause, those asleep in justice, as referring to the spirits of the prophets, concretely used for the spirit of prophecy; cf. Langen, p. 45.—4. Cf. Isa. xi. 3, 4.

CHAP. 50. The state of affairs will be entirely changed when the Messiah comes: the exalted shall be humiliated, and the humble exalted. The political aspects of the Messianic kingdom will be the reverse of the present. Light of days, i.e. daylight, explained well 58:5, 6. For the just the rule of the unjust had been night; cf. Ps. cxxxix. 11.—2. In addition to this political change there will be punishment in store for the wicked. Day of trouble, usually employed only of the day of final judgment, could possibly refer to a last struggle; cf. note on 48:9. That the final judgment is not meant is clear, for the day of grace is not yet over, and the others will repent. Who the others are is uncertain (except, indeed, that they are sinners), for it is uncertain whether the contest is to be between the faithful and the renegades, or between the former and the heathen nations. If it is allowed to use 90:30, 33, 34; 91:14, the former would be the case, and the others would be the hitherto neutral heathens.—3. But as these others did not endure the trials of the faithful their position in the Messiah’s kingdom will not be as honorable. How could a Christian with Matt. xx. 1 sqq. before him have written these words? His name, i.e. God’s.—4. Although God is merciful he is also just, and therefore all who do not repent in the time of grace will be destroyed. It seems, then, that the Messianic kingdom is not to come all of a sudden, but shall undergo a certain development.

CHAP. 51, 1. The resurrection of the dead, first plainly announced by Dan. xii. 2, is to the author a universal one, thus agreeing with 2 Macc. vii. 9, 14, 23, 36; xii. 43, 44; Psalt. Salom. iii. 16; xiv. 2; Josephus, Antiqq. xviii. 1, 3; Bel. Jud. ii. 8, 14; Baruch xxx. 1-5; l. 1-li. 6; 4 Ezra vii. 32. The first part of Enoch clearly teaches the resurrection of the just (cf. notes on 22:12, 13), but also that certain sinners shall not rise, while here the writer says that earth, Sheol, and hell will return their contents. The Old Testament idea of Sheol is here split into two notions—a place of departed spirits and of hell. The original of the latter term is haguel, i.e. destruction, and is consequently the same as the Abaddon used by the Old Testament as synonymous with Sheol, e.g. Job xxvi. 6; xxviii. 22; Prov. xv. 11. But then it is possible that the word hell here has been added by the translator, as hell, the place of fiery torment, is, according to both Part I. and the Parables, uninhabited until after the judgment. The passage 61:5 does not contradict the idea of a universal resurrecti n. Whether the bodies will rise with the souls is not said, but seems probable from the use of the word earth. —2. Out of this multitude he (i.e. the Messiah) will chose his holy ones. The wording is adapted to the forensic character of the judgment.—3. Wisdom, cf. note on 49:1, 3. This verse is to characterize him as regent and potentate, a role he is to assume after the judgment is over. The just will be the recipients of this wisdom, 48:1; 49:1; 61:7, 11. Here again it is said that he has these powers only as a gift of God.—4. Skip, cf. Ps. cxiv. 4, 6. The happiness will be like that of the heavenly angels; cf. 104:4, 6.—5. Cf. Ps. xxxvii. 3, 9, 11, 29, 34.

CHAP. 52, 1. He is for the present done with the Messianic kingdom as such, but still desires to give some facts concerning it that could not well have been interwoven in the above, and with this partial change of subjects the scene of observation is somewhat shifted towards the west. He is carried to his destination by the wind, according to the sentiments of both authors; cf. 14:8 and 39:3. At that place, i.e. from heaven, for there he was.—2. The metal hills belong to the secrets of heaven, i.e. it is known only in heaven that hills which now, indeed, have no existence shall exist in the Messianic times. Soft metal, or flowing metal; Dillmann has Tropfmetal, but just what is meant is uncertain; but cf. 65:7, 8. Hoffmann thought of quicksilver, but Dillmann rightly opposes this idea.—3. In secret, I, and no one else.—4. The application of the allegory and object of the metallic hills follows. They are for the benefit of the Anointed; but not for the increase of his power and wealth, as 6-9 exegetically explain. Anointed, 48:10.—5. Patience is enjoined on Enoch that he may learn still more secrets; a promise which is fulfilled in chap. 53 sqq.—6 Now follows the true object of these mountains. They are symbolical of the enemies of the Messiah, and his power will be shown by their complete disappearance. The term mountains probably plays on the fact that the chief offenders in the Parables are the mighty of the earth. These mountains will melt; cf. Mic. I. 3; Ps. xcvii. 5, and like water that flows, cf. Mic. I. 4, and become weak that they cannot stand in his presence.—7. Therefore, too, these metals will have no value to save in the time of the Messiah, as the judgment then will be according to other standards; cf. Zeph. I. 18; Ezek. vii. 19; Ps. xlix. 7-10; Jer. iv. 30; Isa. xiii. 7. Flee; it will be impossible to escape justice by buying the judge.—8. Nor will the coarser metals be of any value whatever in defense against this judgment; no human weapons of defense can ward off the sure destruction.—9. In plain words says the author, these instruments of war will disappear when the prince of peace arrives; cf. Hos. ii. 20; Isa. ii. 4; ix. 6; Zech. ix. 10; Ps. xlvi. 10; Mic. v. 9.

CHAP. 53. In beginning a second parabolical sketch Enoch says he saw a deep valley whose mouth was open, to which all mankind bring offerings. These presents are, to judge from 63:10; 98:10; 94:7; 97:7-10, brought to buy release from the judgment of the Messiah, the author connecting this thought with 52:7. The term valley is chosen only to show the vast amount of presents brought. Him i.e. the Messiah. Not full, do not suffice.—2. They shows that the subject in verse 1 must be restricted to the sinners. The reason these presents cannot be received is because their givers are criminal, and therefore, in spite of their offerings they will be destroyed. They make i.e. what the just make, for only thus can the clause be intelligently understood. Cf. note on 38:1.—3. Angels of punishment, a name mentioned here for the first time, but found also 6:1; 62:11; 63:1; (66:1). As in 53:5, and in nearly all these passages (with the possible exception of 56:1), these angels are preparing to punish the kings and the powerful. Cf. 46:4. It seems that the author, who states that the fallen angels as special sinners had special tormentors in the higher angels, 54:6, conceived that the mighty of this earth should find their special tormentors in the persons of these angels of punishment. They are in the service of Satan (cf. note on 40:7), and may possibly be identical with the satans, cf. Dillmann, p. 147.—6. House, cf. 38-39 and 46:8.—7. All things shall be changed, is probably the meaning of this verse. Cf. Isa. xxix. 17; xxx. 25; xl. 4. It is highly probable that the author, on the basis of Ezek. xl.-xlviii.; Isa. liv. 11 sqq.; lx.; Hag. ii. 7-9; Zech. ii. 6-17, thinks of the new Jerusalem to be brought down from heaven, although he nowhere, except possibly in chap. 56, definitely states that the Messianic kingdom shall have its centre in Jerusalem. Cf. Schürer, p. 588 and En. 56:6; 61.

CHAP. 54. In the third sketch he sees the execution of the judgment. This valley with the burning fire is hell. It is not the valley of Hinnom; cf. notes on 27:1 sqq. and 38:1.—3. Instruments, cf. 53:3, intended for Azazel and his host, for the for them in vs. 2 refers forward and backward.—5. The Messiah is also judge of the angels, 55:4; 90:24. This is their final punishment, after the temporal one described chap. 10.—6. As the expression oven of fire shows, these verses refer not to the first, but to the final judgment. The same sin that occasioned the temporal will also occasion the final punishment, and the same agents will inflict both; cf. 40:7.—7. With this verse commences an interpolation, and ends at 55:2. It is one of the Noachic fragments; cf. Introd. The occasion of its introduction was the mention made of the fallen angels just previous. It treats of the deluge. The designation of the waters above as masculine and the waters below as feminine is altogether unlike the sentiments in either of the two main parts, but suits the gnostically tainted ideas of this fragmentist; cf. 60:7, 8, 16.—10. Interpreting they as referring to men gives the best sense.

CHAP. 55. As we have positive evidence, 68:1, that the Noachic fragmentist made use of the Parables, we can understand why he here changes the subject in Gen. viii. 21, and uses the term Head of days instead of God.—2. The sign is, of course, the rainbow.—3. This continues the account of 54:6, and therefore angel is here collectively used.—4. To increase the torments of the punishment the kings must first behold the terrors of the fallen angels, as these had to see the death of their own children, 10:12. If he judges the angels and overpowers them, how much more easily will the kings of the earth be punished by him?

CHAP. 56. Angels of punishment, cf. note on 53:3, from which it also appears that those here punished are the kings themselves, for that their turn is next follows from chap. 55. There, cf. 54:3, 1.—3. The chosen and beloved of these angels are then probably the mighty kings, as it would be too extravagant to suppose that all the sinners were to be bound by special officers.—4. Will not be counted, because they have ended.—5. This verse is important as it may furnish an historical hint as to the time when the Parables were written. The whole description is certainly prophetical, and pictures the last struggle of the new kingdom with its enemies, on the basis of passages like Joel iv.; Zech. xii. and xiv.; Ezek. xxxviii. and xxxix. In summoning up these enemies as Parthians and Medes, the author indicates that he regarded these as dangerous to the new Israel, but whether the basis of his prophecy is a concrete case, the invasion of Palestine by the Parthians about 40 B.C., mentioned by Joseph. Antiqq. xiv. 13; Bel. Jud. I. 13 must, as the statements are so very vague, remain doubtful. Hilgenfeld strangely finds here an indication of the belief that Nero would return from the east! Lions, symbol of strength and bravery, Judges xiv. 18; 2 Sam. I. 23; xvii. 10; Prov. xxviii. 1; xxx. 30; wolf, symbol of a robbing disposition, Gen. xlix. 27; Ezek. xxii. 27; Zeph. iii. 3; Hab. I. 8. He avoids an anthropomorphism by substituting the angels in the place of God, as it stands in Isa. xix. 2 sqq.; Ezek. xxxviii., xxxix; cf. Zech. vi. 1-8; Dan. x. 13, 14, 20, 21; xi. 1, 2; xii. 1. The motive that prompted this change was probably the idea that God who had established the new kingdom through his Chosen One could not aid in its embarrassment. This passage makes it probable that Palestine is to be the country where the Messianic
kingdom will be established. Threshing-floor, partly from Isa. xxi. 10. Cf. Isa. xli. 15; Jer. li. 33; Mic. iv. 12 sq.; Amos I. 3.—7. But the attempt will fail, Zech. xii. 2, 3, and revolution will break out among themselves, Ezek. xxxviii. 21; Zech. xiv. 13; Hag. ii. 22. The ties of relationship are disregarded, Isa. iii. 5; ix. 19, 21. Sufficient, i.e. for the satisfaction of justice. Opened, Num. xvi. 31 sqq.; Isa. v. 14.

CHAP. 57. The result of this repulse is of importance for the new kingdom, for all the nations, Isa. xiv. 1; xliv. 6; lv. 5; lvi. 3 sqq.; Zech. viii. 21 sqq.; Ezek. xlvii. 22 sqq., (and not simply scattered Israel, Dillmann) come to take part in it. That it must be taken in this wide sense is apparent from vs. 3, where all worship him, an expression used in other parts of the book for the coming of the heathens. And then too it is a suitable ending for this important Parable. Came upon the wind indicates their eager longings and haste; cf. Isa. v. 28; Jer. iv. 13; Ezek. x. 13.—2. Cf. Hag. ii. 6, 7; Zech. I. 11 sqq.; Isa. xxvii. 13; xliii. 5, 6; xlix. 12, 13, 22, 23; xxiv. 18; Ps. lxxxii. 5; Prov. viii. 29.


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