The Apocrypha and Pseudepigrapha of the Old Testament in English, volume II: Pseudepigrapha, part 1 of 3

In all the contributions one and the same method has been observed. Each contribution consists of an introduction, an English translation from the best critical text—in a few cases the Revised Version has been adopted and emendations suggested in the notes—and of a critical and exegetical commentary.?, As regards the introductions, the subjects dealt with in them have, so far as possible, been treated in the same order to facilitate the use of the work. Though a large discretion has naturally been given to the various editors, the following order has more or less been observed as a guide or been actually carried out.

§ 1. Short account of the book, embodying its leading features and the editor's chief conclusions. Title of the book. ihe NSS. The Ancient Versions. Date of (a) the original text, (6) of the Ancient Versions. Integrity or composite nature. of the text. Authorship. Influence of the book on later literature—(a) Jewish; (4) Christian. Theology of the book. (2) Chief editions of the text (and of the Ancient Versions). (6) Chief critical inquiries. (c) Chief editions of the book.

CPI AK HY

1 Kautzsch published an edition in German in 1900, but on a smaller scale than the present work and embracing fewer books of this literature (vol. i. 1-507; vol. ii. 1-540).

2 In the case of Sirach and Tobit the editors have been allowed much beyond the normal number of pages for their critical apparatus, which they have used to good purpose.

PREFACE

The extent of the present work.

The first volume contains what is generally known as the Apocrypha Proper, which constitutes the excess of the Vulgate over the Hebrew Old Testament, which excess was in turn borrowed from the LXX. But this volume differs from the Apocrypha Proper at once in the way of excess and in the way of defect. 3 Maccabees has been added after 2 Maccabees, since it is contained in many MSS. of the LXX, and 4 Ezra has been transferred to Volume ii since it is essentially a Pseudepigraph.

Volume ii contains all the remaining extant non-Canonical Jewish books written between 200 B.c. and A.D. 100 with possibly one or two exceptions. The greater part of these books have hitherto been accessible only in expensive editions—such as Jubilees, 1 Enoch, Testaments of the XII Patriarchs, 2 Baruch, 4 Ezra, Psalms of Solomon, Pirké Aboth, the Story of Ahikar, &c. As regards the last two, it is not necessary to make any apology for their introduction into the present work, although they do not properly fall within the true limits above defined, but they were used, at all events partially, by Jewish readers within this period, nor can they be rightly designated Pseudepigraphs. The Fragments of a Zadokite Work are of an historical character, and are valuable in throwing light on a lost chapter of Jewish religious history. They contain likewise apocalyptic material of an interesting nature.

The General Editor, in conclusion, wishes to express his thanks to the Delegates of the Press for undertaking this work, and to the Officers of the Press, whose help and counsel were always ready to meet each difficulty as it arose. The Editor is also under deep obligations to the many scholars who, notwithstanding the pressure of other duties, have yet given themselves so unsparingly to the tasks they had undertaken, that in every instance most valuable service has been rendered to the student and the scholar, while in not a few instances their contributions form actual monographs within the limits assigned. His thanks are due to Messrs. A. and C. Black, the publishers of his editions of Jubilees, Martyrdom of Isaiah, Testament of the XII Patriarchs, Assumption of Moses, 2 Baruch, for permission to reprint the translation and make use of the introduction and notes contained in those editions. Finally, he would acknowledge his indebtedness to the Rev. A. Ll. Davies, who has acted throughout as his secretary and also made the General Index.

R. H. ‘CHARLES:

24 BARDWELL ROAD, OXFORD.

CONTENTS OF VOU iE Fl

; PAGES THE PSEUDEPIGRAPHA OR Vi TE JOD. ‘TESTAMENT GENERAL INTRODUCTION (Charles) . Fi : vii See Ey CORRIGENDSY 1 See eh ae? Tee, io eae eo) ie eee xii

PRIMITIVE HISTORY REWRITTEN ‘FROM THE STANDPOINT OF THE LAW— THE BOOK OF JUBILEES (Charles) . : : : : : : si eae 1-82

SACRED LEGENDS

“THE LETTER OF ARISTEAS (Andrews) . : : d : : 22 ML Bape THE MARTYRDOM OF ISAIAH (Charles). ; : : ; i ; ‘ 155-162

APOCALYPSES—

“THE TESTAMENTS OF THE XII PATRIARCHS (cha é : ; : 282-367 THE SIBYLLINE ORACLES (Lanchester). z ‘ : . 4 : : 368-406 THE.ASSUMPTION OF MOSES (Charles) . : , t ; : . 407-424 4 ENOCH,+:OR THE BOOK OF THE SECRETS OF ENOCH (Forbes and 1 Charles) . 425-469

- 2 BRRUCH OR THE SYRIAC APOCALYPSE OF BARUCH (Charles). : : 470-526

. 3 BARUCH, OR THE GREEK APOCALYPSE OF BARUCH (Hughes). d . 527-541

PSALMS—

ETHICS AND WISDOM LITERATURE— .

THE STORY OF AHIKAR (Harris, Lewis, Coleen : : ; ! : : 715-784 HISTORY— _ THE FRAGMENTS OF A ZADOKITE WORK (Charles). 3 ; ; : : 785-834

CONTRIBUTORS TOV ORG isa

ANDREWS, HERBERT T., B.A. (Oxford), D.D. (Aberdeen), Professor of New Testament Exegesis, Hackney and New College, London: Zhe Letter of Aristeas.

Box, G. H. (see list of Contributors to Vol. I): 4 Ezra.

CHARLES, R. H.: 2 Baruch, 1 Enoch, 2 Enoch, Martyrdom of Isaiah, Book of Fubilees, Assumption of Moses, Testaments of the XII Patriarchs, Fragments of a Zadokite Work.

CONYBEARE, F. C., M.A., D.D. (Giessen), formerly Fellow of University College, Oxford ; Fellow of the British Academy ; Officier d’Académie: Story of Ahktkar (Armenian Version).

Davies, A. LIL, M.A., formerly Scholar of Queen’s College, Oxford: The General Index.

FORBES, NEvILL, M.A., Reader in Russian and the other Slavonic Languages: 2 Exoch (translation).

GRAY, G. BUCHANAN, D.D., D.Litt., Professor of Hebrew and Old Testament Exegesis, Mansfield College, Oxford: The Psalms of Solomon.

Harris, J. RENDEL, Litt.D., LL.D., Director of, Studies at the Friends’ Settlement, Woodbrooke: _ The Story of Ahikar (Syriac, Aramaic, and Greek Versions),

HERFORD, R. TRAVERS, B.A.: Pirké Aboth: The Sayings of the Fathers. HuGuHEs, H. Maupwywn, D.D. (London); 3 Baruch.

LANCHESTER, H. C. O., M.A., formerly Fellow of Pembroke College, Cambridge : The Sibylline Oracles.

Lewis, AGNES SMITH, Hon. Phil. Doc. (Halle, Wittenberg), LL.D. (St. Andrews), D.D. (Heidelberg): The Story of Ahikar (the Arabic Version).

TOWNSHEND, R. B., M.A., formerly Scholar of Trinity College, Cambridge: 4 Maccabees.

WELLs, L. S. A., M.A., formerly Tutor in Ripon Theological College; The Books of Adam and Eve.

Per RODUCTION “Tey VOOM

§ 1. The apocalyptic and legalistic sides of pre-Christian Phartsaism—starting originally from the same source—developed ultimately into Christianity and Talmudic Fudaism.

APOCALYPTIC Judaism and legalistic Judaism were not in pre-Christian times essentially antagonistic. Fundamentally their origin was the same. Both started with the unreserved recognition of the supremacy of the Law. This is to be expected in regard to legalistic Pharisaism, which was therein only adopting the teaching of the priesthood.1 But it is enforced also in apocalyptic Pharisaism. Thus the most universalistic and ethical of all the apocalyptic writings, i.e. the Testaments of the XII Patriarchs, declares that this Law is ‘the light that lighteth every man’. To all Jewish apocalyptic writers the Law was of eternal validity, but they also clung fast to the validity of

V the prophetic teaching as the source of new truth and the right of apocalyptic_as its successor in this respect. We have early evidence of this conjunction of legalism and apocalyptic in the Book of Joel. The Law is there recognized as authoritative, its ritual as of the highest import, while at the same time the impending advent of the kingdom of God is depicted in highly apocalyptic colouring. In the Book of Jubilees, the narrowest book that ever emanated from legalistic Judaism, the same conjunction is manifest, though naturally the theology is of a much more advanced type.

Thus devotion to the Law is the note that characterizes apocalyptic from its earliest beginnings. It appears in the declaration of Mattathias, the father of the Maccabees; it was voiced by the Jews in their uprising against Caligula’s attempt to set up his statue in the Temple, and it is stereotyped in words placed in the mouth of the Quietist saint in the Assumption of Moses: ‘ Let us die rather than transgress the commands of the God of our fathers’ (ix. 6).

This original and fundamental identity of apocalyptic and legalistic Pharisaism in respect to devotion to the Law needs to be emphasized, because Jewish scholars in the past, and to a considerable extent in the present, have denied to apocalyptic its place in the faith of pre-Christian orthodox Judaism. This action on their part is unintelligible, seeing that Talmudic Judaism, no less than Christianity, owes its spiritual conceptions of the future to apocalyptic.

The affinity then between Jewish apocalyptic and legalism is essential, since the Law was for both valid eternally, but when apocalyptic passed over into Christianity and therein naturally abandoned this view of the Law, it became in a measure anti-legalistic.? JEven before the Christian era each of these two sides of Pharisaism necessarily tended to lay more and more emphasis on the chief factor in its belief and study to the almost complete exclusion of the other, and thus legalistic Pharisaism in time drove out almost wholly the apocalyptic element as an active factor (though it accepted some of its developments) and became the parent of Talmudic Judaism, whereas apocalyptic Judaism developed more and more the apocalyptic, i.e. prophetic, element, and in the process came to recognize, as in_4 Ezra, the inadequacy of the Law for salvation. From this it follows that the Judaism that survived the destruction of the Temple, being almost wholly bereft of the apocalyptic wing which had passed over into Christianity, was not the same as the Judaism of an earlier date. Before A.D. 70 Judaism was a Church with many parties: after A.D. 70 the legalistic party succeeded in suppressing its rivals, and so Judaism became in its essentials a Sect. In modern times Judaism is striving to recover the liberty of prophesying.

1 One of the elements that contributed to this recognition was the identification of the Law and Wisdom. This is already an accomplished fact in Sirach, though it had probably been long a current belief: cp. xix. 10, xxiv. 23: see vol. i. 305 sq. But the most absolute assertion of the supremacy and everlastingness of the Law in pre-Christian Judaism is to be found in Jubilees. See this vol., 1 sq.

2 The Law is not mentioned even once in the great New Testament Apocalypse.

INTRODUCTION TO VOLUME II

§ 2. Fewish apocalyptic has been always pseudonymous from the third century B.C. onwards. This pseudonymity due to the absolute supremacy of the Law, which left no room for prophecy. The prophetic spirit cannot openly declare itself in Fudaism save by a breach with Talmudic Fudaism.

Apocalyptic works written before the third century B.C. were not pseudonymous. Joel is perhaps the latest apocalyptist in the Old Testament whose work was not pseudonymous. But Zech. ix—xiv and Isaiah xxiv-xxvii—not to speak of other later additions to the earlier prophets— were in all probability pseudonymous. At all events, from the third century B.C. onwards apocalyptic has always been pseudonymous in Judaism. On the other hand in Christianity, for the first century at any rate, apocalyptic ceased to be pseudonymous, and the seer came forward in his own person. Of these strange and conflicting phenomena explanations have been advanced by various scholars, and the latest by Gunkel, but they are all partial or inadequate. The present writer is of opinion that he has arrived at an hypothesis which will satisfy all the conditions of the problem. ;

We have already adverted to the fact that in the third century B.c. the Law had come to be conceived as the final and supreme revelation of God. When once this idea of an inspired Law— adequate, infallible, and valid for all time—had become an accepted dogma of Judaism, as it became in the post-Exilic period, there was no longer room for independent representatives of God appearing before men, such as the pre-Exilic prophets. God had, according to the official teachers of the Church, spoken His last and final word through the Law, and when the hope was expressed that in the coming age a prophet will arise, he was only conceived as one whose task was to decide ques- ‘tions of ritual or priestly succession, or legal interpretation in accordance with the Law. ‘Thus in 1 Macc. iv. 46 the stones of the defiled altar of burnt-offering were to be put aside till a prophet arose, and similarly in xiv. 41 (cf. ix. 27) the high-priesthood of Simon was to be provisionally acknowledged till a prophet arose, who could decide on the validity of his high-priesthood. Accordingly the first fact we are to recognize is, that from the time of Ezra and Nehemiah che Law has not only assumed the functions of the ancient pre-Exilic prophets, but tt has also, so far as tt lay im tts power, made the revival of such prophecy an impossibility. The prophet who issued a prophecy under his own name after the time of Ezra and Nehemiah could not expect a hearing unless his prophecy had the imprimatur of the Law.?

This is exactly the view of the Rabbinic scholars. Thus they taught that whereas the Prophets and Hagiographa will in the future cease to be, for there is nothing in them which is not suggested in the Law (Jer. Meg. 70d), the Law itself would endure for ever (Taanit 9a); and that ‘Any prophet who attempted to annul one of its laws would be punished by death’ (Toseph. xiv. 13), and that ‘ though all mankind should combine, they could not abolish one yod of it’ (Cant. R. v. 11; Lev. R. xix; Num. R. xvii, &c.). (See Jewish Encyc. xii. 197.)

It is now clear, I think, that from Nehemiah’s time onward prophecy could not gain a hearing, whether the prophecy was genuine—that is, appeared under the name of its actual author—or was anonymous, unless it was acceptable in the eyes of the Law. From the class of genuine and anonymous works we pass on to the third division, the pseudonymous. There are at all events two of them in the Old Testament, Ecclesiastes and Daniel. With the former we have here no concern. But how are we to explain the pseudonymity of Daniel and the other apocalyptic works of the second century B.C., such as Enoch, Jubilees, and the Testaments of the XII Patriarchs? This pseudonymity has already in part been explained. These apocalyptists do not merely repeat the old truths, which in so many cases had become the mere shibboleths of a petrified orthodoxy, they not only challenged many of the orthodox views of the time and condemned them, but they also carried

1 Nay more, according to Zech. xiii. 1-5 (a late work written from the priestly standpoint), if a man declared himself to bea prophet his father and his mother were to put him to death. By such drastic measures prophecy was driven forth from the bosom of Judaism, and has never since been suffered to return. The task of leading the people into more spiritual conceptions, alike as regards the present life and that which is to come, devolved henceforth on apocalyptic, and that a pseudonymous apocalyptic.

Vili

INTRODUCTION “TO. VOLUME «il

forward the revelation of God in the provinces of religion, ethics, and eschatology. Against the reception of such fresh faith and truth the Law stood in the way, unless the books containing them came under the aegis of certain great names in the past. Against the claims and authority of such names the official representatives of the Law were in part reduced to silence, at all evexts in the case of the Book of Daniel. But there is another ground for the adoption of pseudonymity, and when we combine it with the autocracy claimed and exercised by the Law we have the grounds for which we are in search. This second ground is the formation of the threefold Canon of the Law, the Prophets, and the Hagiographa. Before the formation of the prophetic Canon anonymous prophetic writings could gain currency and acceptance on the ground of their inherent worth, but when once the prophetic Canon was closed, no book of a prophetic character could gain canonization as such. Now the collection of the Prophets existed pretty much in its present form about 200 B.C., though additions may have been made to Hosea, Isaiah, and Zechariah, &c., subsequently to that date. Into the Hagiographa were received all books of a religious character, of which the date was believed to go back as far as to the time of Ezra. To this third division of the Canon books were admitted down to A.D. 100, and the last were Canticles, Ecclesiastes, and Esther. Daniel was admitted to this third Canon at some period in the second century B.C.

Daniel was admitted into the Canon in the belief that it was written by the ancient worthy of that name; but not among the Prophets, for the prophetic Canon was closed, but among the Hagiographa. The example of Daniel was followed by Jewish apocalyptic down to the thirteenth century A.D. It was pseudonymous and remained pseudonymous; for the Law was supreme, inspiration was officially held to be dead, and the Canon was closed. Moreover, all the great Jewish apocalypses which were written before A.D. 10, and which carried on the mystical and spiritual side. of religion as opposed to the legalistic, Judaism dropped and banned after its breach with Christianity, just as it dropped and banned the Greek translation of the Old Testament. Thereupon Legalism became absolute, and determined henceforth the character of Judaism. Apocalyptic, which had exercised a determining influence in many of the great crises of the nation, and had given birth to and shaped the higher theology of Judaism, was driven from its position of secondary authority, and either banished absolutely or relegated wholly into the background. Owing to this fact Jewish scholars like Jost and Graetz have denied the great significance of apocalyptic in Judaism. But this blunder is every day becoming more impossible, and now we find that Jewish scholars like Buttenwieser (Jewish Euncyc. i. 676) maintain that the courage and persistency of the Jews in their faith, their indomitable hope under persecution, their scorn of death, were all nourished by apocalyptic from the times of the Maccabees down to the thirteenth century A.D. ‘The darker the present grew . .. the more eagerly did their minds turn to the comfort offered by apocalyptic promises, which predicted the end of their suffering and the dawn of their delivery.’

All Jewish apocalypses, therefore, from 200 B.c. onwards were of necessity pseudonymous if they sought to exercise any real influence on the nation; for the Law was everything, belief in inspiration was dead amongst them, and their Canon was closed.!

§ 3. The ethical advance in Fudaisin.

Prophecy has always been recognized as the greatest ethical force in the ancient world. Such also was apocalyptic in its time, and yet an attempt has recently been made by advanced liberals to differentiate prophecy and apocalyptic on the ground that apocalyptic and ethics are distinct, and that ethics are the kernel and apocalyptic the husk which Christianity shed when it ceased to need it. How any scholar who was really acquainted with the texts could make such a statement I cannot understand. Apocalyptic was essentially ethical. To use the mixed metaphor of St. Paul, it was rooted and grounded in ethics, and that an ethics based on the essential righteousness of God.

1 See my Eschatology”, pp. 193-205.

In every crisis of the world’s history, when the good cause was overthrown and the bad triumphant, its insistent demand was ever: ‘Shall not the Judge of all the earth do right?’ and its uncompromising optimism, its unconquerable faith under the most overwhelming disasters, was : ‘ God reigns, and righteousness shall ultimately prevail ’.

The ethical element is the fundamental element in the chief books of this literature. What else but an inexpugnable sense of truth and duty to truth inspire the refusal of the three children in Daniel to fall down and worship the image that the king had set up? When the king demands: “Who is that God that shall deliver you out of my hands?’ mark the splendid heroism of their reply : ‘There is a God whom we serve who is able to deliver us from the burning fiery furnace, and He will deliver us out of thy hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up’ (iii. 17 sqq.).

Now let us turn to the apocalyptic books outside the Canon.

What an expressive ethical statement is that in Jubilees (xxi. 22) addressed to Israel !

‘ Beware lest thou walk in their ways And tread in their paths, And sin a sin unto death against the Most High God, And so He deliver thee back again into the grip of thy transgression.’

Or, turning to a different theme, let us hear what the Testaments of the XII Patriarchs say of the faithful doer of the word of God:

‘Every man that knoweth the law of the Lord shall be honoured, And shall not be a stranger whithersoever he goeth... For though there be a leading into captivity,

And cities and lands be destroyed,

And gold and silver and every possession perish,

The wisdom of the wise can nought take away,

Save the blindness of ungodliness,

Or the callousness (that comes) of sin... .

Even among his enemies shall wisdom be a glory to him, And in a strange country a fatherland,

And in the midst of foes shall prove a friend.’

(I. Levivsmnss 7-3.)

Or again, in 2 Enoch (xliii. 2-3): ‘As one year is more honourable than another, so is one man more honourable than another. This man on account of having possessions, that man on account of the wisdom of the heart, another on account of understanding, another on account of purity, another on account of strength... but let it be heard everywhere; there is none greater than he that feareth God.’

Or again, when the apocalyptist says of the unceasing service of an order of heavenly beings : ‘ They rest not day nor night ; for unto them thanksgiving is rest.’

There are numberless other passages showing the moral depth and inwardness of this literature- What nobler advice could the best ethical Christian teacher give to a defeated rival than this: ‘Ifa man is prospered beyond you, do not be vexed, but even have recourse unto prayer on his behalf, that he may be prospered to the full’ (T. Gad vii.1)? Or again: ‘If any man seeketh to do evil unto you, do him a good turn, and pray for him, and so from all evil ye shall be redeemed of the Lord’ (T. Jos. xviii. 2). Or again : ‘The holy man is merciful to him that revileth him, and holdeth his peace’ (T. Benj. v. 4).

Now it would be possible to fill many pages in setting forth the teaching of apocalyptic on such ethical subjects as conscience, courage, endurance, longsuffering, justice, truthfulness, temperance, singleness of heart, deceit, calumny, folly ; on religious themes of an ethical character as love, faith, works, forgiveness, compassion, humility, reverence, covetousness, lust ; or on metaphysical themes influencing ethics, as foreknowledge, freedom, determinism, heredity, individualism, universalism ; but we have established our thesis sufficiently for our present purpose.'

' Reprinted from my £schatology (and ed.), 190 sqq., where the renderings differ slightly in diction from those given in this volume.

IN TRODUGTION #807 VOLUME iI

The ethical teaching on these subjects in apocalyptic is a vast advance on that of the O.T., and forms the indispensable link which in this respect connects the O.T. with the N.T.

This ethical element is present also in Talmudic literature, but somehow it lacks the fire and inspiration that distinguish it in the Pseudepigrapha. It is more nearly related to the average morality and practical wisdom of the Proverbs of the Old Testament. The chief work on Ethics in the Talmud, which is reproduced in the Jewish Book of Common Prayer, i.e. The Sayings of the Fathers, has been translated and added to this volume, in order that the student might have before him the best that Later Judaism produced in the domain of Ethics. It will be obvious even to the most cursory reader that a great gulf divides the Ethics of the Testaments of the XII Patriarchs, and even those of 2 Enoch, from these excellent but very uninspiring sayings of Jewish sages belonging to the legalistic wing of Judaism. It is quite true that many a fine saying is found in the other tractates of the Talmud and other Rabbinic writings, but the harvest that rewards the diligent reaper is slight in comparison of the toil, and the number of really fine sayings that were uttered before A.D. 100 is far from great.}

1 For avery favourable account of this side of Rabbinic Judaism see Schechter, Some Aspects of Rabbinic Theology, 1909. The chapter on the ‘ Joy of the Law’ (pp. 148-69) is well worth study. It shows that in all ages in Judaism the joy that the Psalmists felt in the service of God was experienced likewise by many a Jew in the fulfilment of the innumerable later requirements of the Law—requirements which to the non-Jew could only prove an intolerable and unspiritual burden, and which were felt even by many spiritually-minded Jews to be a yoke that neither they nor their fathers had been able to bear (Acts xv.10). But this type of mind which reaches its fullest satisfaction in unquestioning submission to an external commandment is, of course, to be found in all religions. It is not progressive or prophetic in character, but it helps to preserve some of the best elements in the past. See also Oesterley and Box, The Religion and the Worship of the Synagogue, chap. vii.

ADDENDA. ET CORRIGENDA TO) VOLUME

P. 386 (The Sibylline Books).

Sibyll. III. 396-397. Instead of the rendering in the text, which is right indeed grammatically, we should unquestionably render as follows : —

‘ Yet after leaving one root, which the Destroyer shall cut off From among ten horns, he shali put forth a side shoot.’ The ‘one root’ was Antiochus V, Eupator, who was murdered by Demetrius I, son of Seleucus IV. He was the last of ten horns, i.e. ten kings. We appear here to have an almost contemporary interpretation of the ten horns in Daniel vii. 7-8, for the latest date of this section is 140 B.c. The above rendering has the support of Rzach, Geffcken, and Schiirer.—Gen. Eprror.

P. 473 (2 Baruch). 1. 23 from bottom read ‘Sukka’ for ‘Sakka’.

P. 474 seq. On these pages I have given an analysis of the various elements of 2 Baruch, with their approximate dates from a.D. 60 to 100. But owing to the fact that Mr. Box, in his admirable Commentary on 4 Ezra, has accepted Rosenthal’s view that 2 Baruch was derived from the school of R. Aqiba and written in the year A.D. I15, it is necessary to consider the grounds from which Rosenthal draws this conclusion, Mr. Box’s Commentary was not published when the edition of 2 Baruch for the present work was prepared. We shall now deal with Rosenthal’s thesis.

Rosenthal (Vier apokryphische Biicher aus der Zeit und Schule R. Akibas, Berlin, 1885) sought to prove that the Assumption of Moses, 4 Ezra, 2 Baruch, and the Book of Tobit were written by members of the school of R, Aqiba.

As regards the Assumption of Moses and the Book of Tobit no scholar would now agree with Rosenthal. But for the learned and admirable Commentary of Mr. Box on 4 Ezra it would not be necessary to reconsider Rosenthal’s views on 2 Baruch. Mr. Box (Zhe Ezra Apocalypse, p. \xv sq.), however, writes: ‘We may therefore conclude that our book (4 Ezra) emanates from a school of apocalyptic writers who reflect the school of Shammai ; just as the companion Apocalypse of Baruch (i.e. 2 Baruch) represents an apocalyptic school under the influence of Aqiba. This important distinction has been well brought out by Rosenthal.’

With this statement I must join issue. On pp. 95-100 Rosenthal gives five grounds from which he concludes the influence of R. Aqiba in 2 Baruch. The fifth is so beside the mark and irrelevant—being commonplaces about the last plagues—that I will take no account of it here. The rest, indeed, are not much better, but need to be considered owing to Mr. Box’s acceptance of Rosenthal’s conclusion. These are as follows:

(1) 2 Baruch (xi, 1 sq.) and Aqiba (Sz/re on Deut. § 43) alike complain of the prosperity of Rome and the desolation of Zion, and both alike comfort their readers with the promised restoration of Zion. This would naturally be a commonplace with most Jewish writers after a.p. 70, just as corresponding complaints and hopes appear in the post-Exilic prophets respectively with regard to the successive oppressors of Judah and the coming restoration of Jerusalem. But the same actual combination of complaint and comfort with regard to Rome and Jerusalem respectively is found in the Psalms of Solomon ii. 1 sqq., 30-41, and the Assumption of Moses vi. 8-9, x. 8-10. Hence no dependence of 2 Baruch on Aqiba can be deduced from this fact.

(2) Both believed strongly in the freedom of the will. But this does not prove anything. According to Josephus (Azz. xiii. 5. g) the Sadducees believed in the complete freedom of the will, while the Pharisees believed alike in the freedom of the will and in Providence. Now according to this view the teaching of our book is that of ordinary Pharisaism. Thus in A% (i.e. liv-lxxiv) we find the vigorous assertion of free-will: ‘each of us has been the Adam of his own soul’ (liv. 19). And yet throughout the section the supremacy of Providence is acknowledged ; cf. lxix. 2, xx. 2. Exactly the same teaching is found in the Psalms of Solomon. ‘Thus in ix. 7 we have:

‘Our works are subject to our own choice and power To do right or wrong in the works of our hands ; And in Thy righteousness Thou visitest the sons of men.’ See also v. 4-6. Philo also (Quod Deus sit immutabils 10) speaks in the strongest terms of man’s God-given freedom.

(3) The next ground adduced by Rosenthal is that 2 Baruch and R. Aqiba alike bring forward the chastening effects of adversity. But this teaching is found in Deut. viii. 5; Ps. xxxtic 1, 5, Ixxiii. 14, Ixxxix. 30-34, Cxix. 71, 753 Prov. iii. 12, xiii. 24; frequently in the Prophets and the Pseudepigrapha. For the latter

(4) The fourth ground is that 2 Baruch and R. Aqiba held that none who denied the resurrection would share in it. According to Sanh. goa R. Aqiba made this statement, but nowhere in 2 Baruch is such an

ADDENDA CET CORRIGENDA-’ TO; VOLUME II

affirmation made, though no doubt its various writers believed in the resurrection. Yet Rosenthal thinks he finds it there, and cites two passages, i.e. xxx. 1, which in the present form of the text speaks, however, not. of belief in the resurrection of the dead, but in the hope of the Messiah, The second passage betrays an extraordinary misunderstanding of Ceriani’s Latin rendering of 2 Baruch Ixv. 1, i.e. ‘Manasses . . . cogitabat tempore suo quasi ac futurum non esset ut Fortis inquireret ista.’ This of course means: ‘ Manasses.. . thought that in his time the Mighty One would not inquire into these things.’ But Rosenthal took it as meaning: ‘ Manasses thought in his time that there would be no future life !’

Thus the doctrines, which 2 Baruch and Agiba hold in common, are commonplaces even of pre-Christian Pharisaism, and furnish no evidence for Rosenthal’s hypothesis, while all the internal evidence of 2 Baruch postulates various dates for its several constituents from a.p. 60 to 100. Moreover, whereas Aqiba declared that the Ten Tribes would never return, 2 Baruch emphasizes this hope repeatedly ; cf. Ixxvii. 6, Ixxviii. 5, 6, 7, ixxxivie2 co, TO, 1. 4.

From the above it is clear that there are no grounds of evidence for Rosenthal’s contention. 2 Baruch, if it belongs to any school, belongs to that of Hillel, who was the great rival of Shammai. Its main theses are certainly in accord with much that is known of Hillel, Even its latest sections are too early to be the products of R. Aqiba’s school, as is clear from the following dates, At the earliest Aqiba was born about A.D. 40-50. As he did not attend the Rabbinic schools till he was forty, and did not become himself a teacher till he had studied for thirteen years (see Aboth R. N, vi. 29, ed. Schechter), it follows that his school was founded about the beginning of the second century a.p. Now, according to Ixviii. 5-6, the Temple was standing when A® was written (and also A’ and A’), while as regards the other elements of 2 Baruch the evidence is against any later date than a.p. g0-100.—GeEn. Eprror.

P, 528 (3 Baruch). 1. 29 from bottom read ‘ Apoc.’ for ‘ apoc.’

P. 625 (Psalms of Solomon). 1. 11 from top for ‘(H)’ read ‘(V)’.

1. 6 from bottom for ‘H’ read ‘V’

P. 738 (Story of Ahikar). col. 3, 1. 6 from top for ‘get thy boon fragrant’ read ‘ get a good name’, the former reading being due to a corruption in the MSS.—Conysrare.

P. 809 (Fragments of a Zadokite Work). In line 2 for ‘make atonement for’ read ‘ pardon’.

P. 814 (Fragments of a Zadokite Work). In the first note on this page the statement regarding Simon ben Shetach is wholly wrong, and is to be deleted. This Pharisee did not appropriate the sacrifices of the Nazirites, but by means of a gross lie to the king enabled them to offer their sacrifices at half the cost. By falsely stating that he would bear half the expenses of the sacrifices, if King Jannaeus would bear the other half, he prevailed on the king by this mendacious assertion to do so. The most remarkable point about the incident, if it is wholly authentic, is that Simon ben Shetach appears to have been wholly unconscious of having done any wrong.—GeEwn. Epiror.

Mr. Box has recently in a letter informed me that he is willing to accept the earlier dates I have assigned to certain of the sections of 2 Baruch, but that he regards them as redacted by an editor or editors of the school of Aqiba. This hypothesis, however, is quite different from that of Rosenthal.

SYMBOLS AND ABBREVIATIONS EMPLOYED IN INTRODUCTIONS,

DEXT AND NOTES

See special lists as under :— Sirach vol. I. 318. T 1 Esdras vol. I. 19, 20. Prayer of Manasses_ ,, I. Ce 2 cee ai "i a pas Tobit » JI. 201. 1 Enoch fy Gites 4 Ezra Oe pile See also under Versions and MSS. in the different books. is 3 A! &c. See 2 Bar. § 7 Hiph Hiphil Si ; A.J.Th. American Fournal of Theo- Hom. Hance Slay. Bar ee aor Aboth Pirké Aboth : (ogy Nl. lliad Slav. Vit. Slavonic Vita Adae et Evae Ab. R. Nathan Aboth Rabbi Nathan Int. Crit. Comm. Jxternational Critical See Bookitont aia d dm. Acy. oreip. dag AeySuevov or cipnuevoy Commentary Soph. Sonhouee ° am. ne Apoc.Abrah. Apocalypse of Abraham Intr. Introduction Stob. Sthbeed! [Eve Apoc. of Baruch 2 Baruch Uolb Fewish Encyclopaedia Symm Synmachue Apoc. Zeph. Apocalypse of Zephaniah J.Q.R. Jewish Quarterly Review Syncell Soa Aq. Aquila J-RAS. Yournal of the Royal Asiatic | Syr. Syriac . ate ap len S ey Syr. H Hexaplaric Syriac Aram. Frag. Aramaic Fragment. See Test. kes: Fournalof Theological Studies Syr. W. Syriac V. re! in Walton’ App. IL Jalkut Schim. Jalkut Shimeoni Polyglot meaty, NAMES Arm. Armenian Jashar Book of Jashar Sok. Bey Ase. Is. Ascension of Isaiah Jer. Joma &c.Joma in Jerusalem Tal- T.A. &c. Sc ee : Soe Ass. Mos. Assumption of Moses mud listaoee Fai ee. % in Aug. ae ote Jerus. Targ. Jerusalem Targum Tadee ymbols prefixed to Bi &c. ee 2 Bar. §7 Jos. Ant. &c. Josephus, Antiquities, &c. Tb: “ B.D. Bible Dictionary Jub. Book of fanaa T ces ie tae wee B.S. Deissmann, #26lical Studies Jiid. Theol.? Hidische Theologic® (Weber) Targ. Jon. Targum P. aera th I Bar. Apocryphal Book of Baruch Ke Kautzsch Th. Cape. The. Ws C o-Jona oy 2 Bar. Syriac Apocalypse of Baruch KeAwDs Schrader, Die Keclinschriften , Tae nD f ee of 3 Bar. Greek Apocalypse of Baruch und das Alte Testament Theod Theodotion ie Ber. Rabb. Bereshith rabba Kit. Kittel Theoph. Theophilus Berach. or Berakh. Berachoth L.A.E. Deissmann, Light from the Tebt. P : Tabtinen P Beresh. Bereshith Ancient East Tert, ; Tertullian: apyrus (EnIKCS Corpus Inscriptionum Grae- Lidil. Weber, Die Lehren des Tal- Test. Tactaraene CTE muds Test.Sim. See vol. ii. 1 C080. Cunetform Inscriptions and Wa reaiioy, Liddell and Scott ae ‘hae em 53 the A Testament. See | LXX. Septuagint Version Sp eeceoraas: 2 ane Twelve KA. Lact. Lactantius Tisch Tischendor f Cat. Niceph. Catalogue of eae Lib. V.T. Lzbrz Vetertis Testamenti Tobe Tobit Chag. Chagigah (Talmu Luc. Lucian oer re : ; Chron. Pasch. Chronicon Paschale Lucr. Lucretius Veto amet Mae VetusLatina, Old Clem. Alex. Clement of Alexandria MS. Manuscript Vit. Ad Wig ersion Clem.Recog. Pseudo-Clementine Recogni- MT. Massoretic Text Vul g ; Vul ica Cod. Codex [¢zons 1 Macc. &c. First, &c., Book of Maccabees Ww P Walt 2s Dalen D.B. Dictionary of the Bible Macrob. Macrobius Wellh Wellha Ss Polyglot Dan. Daniel Mart. Is. | Martyrdom of Isaiah Wisd. Boal of Wi q Diod. Sic. Diodorus Siculus Mass. Massoretic 7.4.T.W Zeitsch 4 2 ae Aen Diog.Laert. Diogenes Laertius Megill. Megilla gue, Ya, pee a ur ave A. Ll. Wis- EVA. See 4 Ezra, § 7, and ii. 560 Menach Menachoth (Talmud) Z.D.M.G. Zeitsch Uh iy pee E.B. or Bi. Lacyclopaedia Biblica Mg. Margin Deh eth hs pee : ee ; es ag Edd. Editions or ae vere Midrash chiara CLINE (GA 1 En. 1 Enoch or Ethiopian Enoch N.H.W. Neuhebriisches Worterbuch : : % ; 2 En. 2 Enoch or Slavonic Enoch N.T. New Testament Z.N.T.W. mS hes die N. T. Encye. Brit. Eucyclopaedia Britannica Ome Old Testament saan 4 : G ban Epistle of Barnabas Onk. Onkelos, Targum of Z.W.T. or 2. ae r The Fea? Siir Ep. Jer. Epistle of Jeremy Onom. Sacr. Onxomasticon Sacrum ‘ pa Epiph. Epiphanius Or. Sibyll. Sibylline Oracles Ae : te Eth. Ethiopic Orph. Frag. Orphic Fragment [ J indicate an intrusion into the Eus. Eusebius P.E.F. Palestine Exploration Fund original text Ev. Nicod. Evangelium Nicodemi EARS Petrie Papyri + + indicate that the word or 4 Ez. Fourth Book of Ezra P.R. Eliezer Pirke Rabbi Eliezer passage so enclosed is cor- Fayum P. Fayum Papyri Lees Real-Encyclopadie fiir prorupt Fr. or Frag. Fragment test. Theologie und Kirche iealics Gael tier th Ok Greek Version P.S.B.A. Proceedings of the Society of (io) or ita He in ~ ae “s G.d.Jud. Geschichte des Fudenthums Biblical Archaeology WOTCIOF Nes $ SO oe ve G.J.V. Schiirer’s Geschichte des jii- Pesikt. Pesikta or a bg supplied for dischen Volkes Ps. Clem. Recog. Pseudo - Clementine the sake of clearness. G.V.I. Geschichte des Volkes Israel Recognitions + indicates that the authority Gen. rabb. Genesis rabba Ps. Jon. Targum Pseudo-Jonathan or authorities quoted insert Gk. Greek Ps. of Sol. Psalms of Solomon the word or words follow- Gk. Frag. Greek Fragment. See Test. R. Rabbi ing this mark. App. Il R.E. Real-Encyhklopadie sas ‘ Gr. Gite R.E.J. Revue des Etudes juives 4 indicate Gr. of O.T. Greek Grammar of Old Testa- Rel. desJud. Religion des Fudenthums the word or words followment Greek (Thackeray) Sam. Samaritan ine this mark H.D.B. Hastings’ Dictionary of the Sam.Chron. Samaritan Chronology ; ng Se Bible Sanh. Sanhedrin « > indicate a restoration in the H.J.P. History of the Fewish People Schiirer,E.T. Schiirer’s History of the Fewtext. Heb. Gr, | Hebrew Grammar ish People, English Trans- | Thick type indicates an emendation in Herm Hermas, Pastor Sept. Septuagint [lation theta Hes Hesiod Shabb. Shabbath

hoe BOOK OE Viste

THE Book of Jubilees is in certain limited aspects the most important book in this volume for the student of religion. Without it we could of course have inferred from Ezra and Nehemiah, the Priests’ Code, and the later chapters of Zechariah the supreme position that the law had achieved in Judaism, but without Jubilees we could hardly have imagined such an absolute supremacy of the law as finds expression in this book. This absolute supremacy of the law carried with it, as we have seen in the General Introduction, the suppression of prophecy—at all events of the open exercise of the prophetic gifts. And yet these gifts persisted during all the so-called centuries of silence—from Malachi down to N.T. times, but owing to the fatal incubus of the law these gifts could not find expression save in pseudepigraphic literature. Thus Jubilees represents the triumph of the movement, which had been at work for the past three centuries or more.

And yet this most triumphant manifesto of legalism contained within its pages the element that was destined to dispute its supremacy and finally to reduce the law to the wholly secondary position that alone it could rightly claim. This element of course is apocalyptic, which was the source of the higher theology in Judaism, and subsequently was the parent of Christianity, wherein apocalyptic ceased to be pseudonymous and became one with prophecy.

The Book of Jubilees was written in Hebrew by a Pharisee between the year of the accession of Hyrcanus to the high-priesthood in 135 and his breach with the Pharisees some years before his death in 105 B.C. It is the most advanced pre-Christian representative of the midrashic tendency, which has already been at work in the Old Testament Chronicles. As the Chronicler had rewritten the history of Israel and Judah from the basis of the Priests’ Code, so our author re-edited from the Pharisaic standpoint of his time the history of events from the creation to the publication, or, according to the author’s view, the republication of the law on Sinai. In the course of re-editing he incorporated a large body of traditional lore, which the midrashic process had put at his disposal, and also not a few fresh legal enactments that the exigencies of the past had called forth. His work constitutes an enlarged Targum on Genesis and Exodus, in which difficulties in the biblical narrative are solved, gaps supplied, dogmatically offensive elements removed, and the genuine spirit of later Judaism infused into the primitive history of the world. His object was to defend Judaism against the attacks of the hellenistic spirit that had been in the ascendant one generation earlier and was still powerful, and to prove that the law was of everlasting validity. From our author’s contentions and his embittered attacks on the paganisers and apostates, we may infer that Hellenism had urged that the levitical ordinances of the law were only of transitory significance, that they had not been observed by the founders of the nation, and that the time had now come for them to be swept away, and for Israel to take its place in the brotherhood of the nations. Our author regarded all such views as fatal to the very existence of Jewish religion and nationality. But it is not as such that he assailed them, but on the ground of their falsehood. The law, he teaches, is of everlasting validity. Though revealed in time it was superior to time. Before it had been made known in sundry portions to the fathers it had been kept in heaven by the angels, and to its observance henceforward there was no limit in time or in eternity.

Writing in the palmiest days of the Maccabean dominion, in the high-priesthood of John Hyrcanus, he looked for the immediate advent of the Messianic kingdom. This kingdom was to be ruled over by a Messiah sprung, not from Levi—that is, from the Maccabean family, as some of his contemporaries expected—but from Judah. This kingdom would be gradually realized on earth, and the transformation of physical nature would go hand in hand with the ethical transformation of man till there was a new heaven and a new earth. Thus, finally, all sin and pain would disappear and men would live to the age of 1,000 years in happiness and peace, and after death enjoy a blessed immortality in the spirit world.

1 Three-fourths of this section is reprinted from the present writer’s Introduction to his Commentary on the Book of Jubilees.

THE BOOKORMUBILEES

§ 2. VARIOUS TITLES OF THE BOOK.

~ Our book was known by two distinct titles even in Hebrew.

(a) Jubilees ra "lwBydAaia or of lwBnAatoe dawn.

(6) The Little Genesis 7 AemrH Téveois ND NWN.

(c) Apocalypse of Moses and other alleged names of the book.

(a) Fubilees. This appears from Epiphanius (Haer. xxxix. 6) to have been its usual designation. It is found also in the Syriac Fragment entitled ‘Names of the Wives of the Patriarchs according to the Hebrew Book of Jubilees,’ first published by Ceriani, Moz. sacra et profana, ii. 1. 9-10, and reprinted by the present writer in his edition of Zhe Ethiopic Version of the Hebrew Book of Fubilees, p. 183. This name admirably describes the book, as it divides into jubilee periods of forty-nine years each the history of the world from the creation to the legislation on Sinai. The writer pursues a perfectly symmetrical development of the heptadic system. Israel enters Canaan at the close of the fiftieth jubilee, i.e. 2450.

(6) The Little Genesis. The epithet ‘little’ does not refer to the extent of the book, for it is larger than the canonical Genesis, but to its character. It deals more fully with details than the biblical work. The Hebrew title was variously rendered in Greek. 1° 7 Aemr? Téveors (or Aern Tévecis) as in Epiphanius, Syncellus, Zonaras, Glycas. 2° 7 Aentoyéveots in Didymus of Alexandria and in Latin writers, as we may infer from the Decree of Gelasius. 3° ra Aerra Tevéoews in Syncellus. 4° » Muxpoyéveots in Jerome, who was acquainted with the Hebrew original.

(c) 1° The Apocalypse of Moses.

2° The Testament of Moses.

3° The Book of Adam’s Daughters.

4° The Life of Adam.

1° The Apocalypse of Moses. This title had some currency in the time of Syncellus (see i. 5, 49). It forms an appropriate designation since it makes Moses the recipient of all the disclosures in the book. 2° The Testament of Moses. This title is found in the Catena of Nicephorus, i. 175, where it precedes a quotation from x. 21 of our book. It has, however, nothing to do with the Testament of Moses, which has become universally known under the wrong title—the Assumption of Moses. Ronsch and other scholars formerly sought to identify Jubilees with this second Testament of Moses, but this identification is shown to be impossible by the fact that in the Stichometry of Nicephorus 4,300 stichoi are assigned to Jubilees and only 1100 to this Testament of Moses. On the probability of a Testament of Moses having been in circulation—which was in reality an expansion of Jubilees ii-iii see my edition of Jubilees, p. xviii. 3° The Book of Adam’s Daughters. This book is identified with Jubilees in the Decree of Gelasius, but it probably consisted merely of certain excerpts from Jubilees dealing with the names and histories of the women mentioned in it. Such a collection, as we have already seen, exists in Syriac, and its Greek prototype was used by the scribe of the LXX MS. no. 135 in Holmes and Parsons’ edition. 4° The Life of Adam. This title is found in Syncellus i. 7-9. It seems to have been an enlarged edition of the portion of Jubilees, which dealt with the life of Adam.

§ 3. THE ETHIOPIC MSS.

There are four Ethiopic MSS., adc d, the first and fourth of which belong to the National Library in Paris, the second to the British Museum, and the third to the University Library at Tiibingen. Of these a 6 (of the fifteenth and sixteenth century respectively) are the most trustworthy, though they cannot be followed exclusively. In a, furthermore, the readings of the Ethiopic version of Genesis have replaced the original against bcd in iii. 4, 6, 7, 19, 29; iv. 4, 8, &c. For a full description of these MSS. the reader can consult Charles’s Ethiopic Version of the Hebrew Book of Fubilees, pp. xii seqq.

§ 4. THE ANCIENT VERSIONS—GREEK, ETHIOPIC, LATIN, SYRIAC.

(2) The Greek Version is lost save for some fragments which survive in Epiphanius wept Mérpov kal SraOuev xxii (ed. Dindorf, vol. iv. 27-8). This fragment, which consists of ii. 2-21, is published with critical notes in Charles’s edition of the Ethiopic text. Other fragments of this version are preserved in Justin Martyr, Origen, Diodorus of Antioch, Isidore of Alexandria, Isidore of Seville, Eutychius, Patriarch of Alexandria, John of Malala, Syncellus, Cedrenus. Syncellus attributes to the Canonical Genesis statements derived from our text. This version is the parent of the Ethiopic and Latin Versions.

(4) The Ethiopic Version. ‘This version is most accurate and trustworthy and indeed as a rule

servilely literal. It has, of course, suffered from the corruptions naturally incident to transmission through MSS. Thus dittographies are frequent and lacunae are of occasional occurrence, but the version is singularly free from the glosses and corrections of unscrupulous scribes, though the temptation must have been great to bring it into accord with the Ethiopic version of Genesis. To this source, indeed, we must trace a few perversions of the text: ‘my wife’ in iii. 6 instead of ‘ wife’; xv. 12; xvii. 12 (‘her bottle’ instead of ‘the bottle’); xxiv. 19 (where the words ‘a well’ are not found in the Latin version of Jubilees, nor in the Mass., Sam., LXX, Syr., and Vulg. of Gen. xxvi. 19). In the above passages the whole version is influenced, but in a much greater degree has this influence operated on MS. a. Thus in iii. 4, 6, 7, 19, 29, iv. 4, 8, v. 3, vi. 9, &c., the readings of the Ethiopic version of Genesis have replaced the original text. In the case of 4 there appears to be only one instance of this nature in xv. 15 (see Charles’s Text, pp. xii seqq.).

For instances of corruption native to this version, see Charles on ii. 2, 7, 21, vi. 21, vii. 22,

(c) The Latin Version. This version, of which about one-fourth has been preserved, was first published by Ceriani in his Wonumenta sacra et profana, 1861, tom. i. fasc. i. 15-62. It contains 12-xlviii. 5; xlix. 7°-22. This version was next edited by R6nsch in 1874, Das Buch der Fubilien ... unter Betfiigung des revidirten Textes der ...lateinischen Fragmente. This work attests enormous industry and great learning, but is deficient in judgement and critical acumen. R6nsch was of opinion that this Latin version was made in Egypt or its neighbourhood by a Palestinian Jew about the middle of the fifth century (pp. 459-60). In 1895 Charles edited this text afresh in conjunction with the Ethiopic in the Oxford Anecdota (The Ethiopic Version of the Hebrew Book of Fubilees). To this work and that of Ronsch above the reader must be referred for a fuller treatment of this subject. Here we may draw attention to the following points. This version, where it is preserved, is almost of equal value with the Ethiopic. It has, however, suffered more at the hands of correctors. Thus it has been corrected in conformity with the LXX in xlvi. 14, where it adds ‘et Oon’ against all other authorities. The Ethiopic version of Exod. i. 11 might have been expected to bring about this addition in our Ethiopic text, but it did not. Two similar instances will be found in xvii. 5, xxiv. 20. Again the Latin version seems to have been influenced by the Vulgate in xxix. 13. xlii. 11 (cawos meos where our Ethiopic text = pov 7d yhpas as in LXX of Gen. xlii. 38); and probably also in xlvii. 7, 8,and certainly in xlv. 12, where it reads ‘in tota terra’ for ‘in terra’. Of course there is the possibility that the Latin has reproduced faithfully the Greek and that the Greek was faulty; or in case it was correct, that it was the Greek presupposed by our Ethiopic version that was at fault.

Two other passages are deserving of attention, xix. 14 and xxxix. 13. In the former the Latin version ‘ et creverunt et iuvenes facti sunt’ agrees with the Ethiopic version of Gen. xxv. 27 against the Ethiopic version of Jubilees and all other authorities on Gen. xxv. 27. Here the peculiar reading can be best explained as having originated in the Greek. In the second passage, the clause ‘eorum quae fiebant in carcere’ agrees with the Ethiopic version of Gen. xxxix. 23 against the Ethiopic version of Jubilees and all other authorities on Gen. xxxix. 23.

On the other hand, there is a large array of passages in which the Latin version preserves the true text over against corruptions or omissions in the Ethiopic version: cf. xvi. 16, xix. 5, LO, TT, peo TO,. xxi, 3, xxii. 3, &c. (see my Text, p. xvi).

(d) The Syriac Version. The evidence as to the existence of a Syriac is not conclusive. It is based on the fact that a British Museum MS. (Add. 12154, fol. 180) contains a Syriac fragment entitled, ‘ Names of the Wives of the Patriarchs according to the Hebrew Book called Jubilees.’ It was first published by Ceriani in his Monumenta Sacra, 1861, tom. ii. fasc. i. g-10,and reprinted by Charles as Appendix III to his Text of Jubilees (p. 183).!

§5. THE ETHIOPIC AND LATIN VERSIONS—TRANSLATIONS FROM THE GREEK.

Like all the biblical literature in Ethiopic, Jubilees was translated into Ethiopic from the Greek. Greek words such as dpis, Badavos, Ai, cxivos, Papay€, &c., are transliterated into Ethiopic. Secondly, many passages must be retranslated into Greek before we can discover the source of their corruptions. And finally, many names are transliterated as they appear in Greek and not in

1 (4), (c), and (d) reprinted from the present writer’s Commentary.

THE BOOK VOR WAUBILEES

That the Latin is derived directly from the Greek is no less obvious. Thus in xxxix. 12 timoris dehias, a corruption of dovAelas ; in xxxviii. 13 onorem twysjv, which should have been rendered by ¢vzbutum. Another class of mistranslations may be seen in passages where the Greek article is rendered by the Latin demonstrative as in hudus Abrahae xxix. 16, huic [strael xxxi. 15. Other evidence pointing in the same direction is to be found in the Greek constructions which have been reproduced in the Latin; such as xvii. 3‘ memor fuit sermones’ éuvyjoOn rovs Adyous: in xv. 22 ‘consummavit loquens’ ovreréAeoe AaAGr: in xxii. 8‘ in omnibus guzbus dedisti’ = év rac wy ofs €dxas.

§ 6. THE GREEK—A TRANSLATION FROM THE HEBREW.

The early date of our book—the second century B. C.—and the fact that it was written in Palestine speak for a Semitic original, and the evidence for such an original is conclusive. But the question at once arises, was the original written in Hebrew or Aramaic? Certain proper names in the Latin version ending in -2z seem to bespeak an Aramaic original, as Cettin xxiv. 28; Adurin xxxviii. 8,9 ; Filistin xxiv. 14-16. But since in all these cases the Ethiopic transliterations end in -7 and not in -, it is not improbable that this Aramaising in the Latin version is due to the translator, who, as Ronsch has concluded ‘on other grounds, was a Palestinian Jew. Again, in the list of the twelve trees suitable for burning on the altar some are transliterations of Aramaic names. But in a late Hebrew work—written at the close of the second century B.c.—the popular names of such objects would naturally be used. Moreover, in certain cases the Hebrew may have already been forgotten, or, when the tree had been lately introduced, been non-existent.

But the arguments for a Hebrew original are many and weighty. (1) A work which claims to be from the hand of Moses would naturally be written in Hebrew; for Hebrew, according to our author, was the sacred and national language, xii. 25-6; xliii. 15. (2) The revival of the national spirit is, so far as we know, accompanied by a revival of the national language. (3) The existing text must be retranslated into Hebrew in order to explain unintelligible expressions and restore the true text. Thus ia‘éléja in xliii, 11 év é€uoi, which is a mistranslation in this context of ‘2; for ‘3 here déomai, ‘pray,’ as in Gen. xliv. 18. In xlvii.g the text ‘domum (n'3) Faraonis’, but the context demands ‘filiam (n32) Faraonis’, though here the argument is not conclusive, since na might have been corruptly written for no2, which in Aramaic ‘daughter’. Again in xxxvi. Io (cp. also xxxix. 6) the text odk dvaBroera ( ja‘arg) els 75 BiBAlov ris Cops. But ja‘arg must = ‘will be recorded’. Now this meaning is unattested elsewhere in Ethiopic, but the difficulty is solved when we find that it is a Hebrew idiom: see 1 Chron. xxvii. 24, 2 Chron. xx. 34. (4) Many paronomasiae discover themselves on retranslation into Hebrew, as in iv. 9 there is a play on the name Enoch, in iv. 15 on Jared, in viii. 8 on Peleg, &c. (5) Many passages are preserved in Rabbinic writings, and the book has much matter in common with the Testaments xii Patriarchs, which was written, about the same date in Hebrew. Both books, in fact, use a chronology peculiar to themselves. (6) Fragments of the original Hebrew text or of the sources used by its author are to be found in the Book of Noah and the Midrasch Wajjisau in Jellinek’s LBeth-ha-Midrasch, iii. 155-6, 3-5, reprinted in Charles’s edition of the Ethiopic text on pp. 179-81.

§7. TEXTUAL AFFINITIES.

A minute study of the text shows that it attests an independent form of the Hebrew text of Genesis and the early chapters of Exodus. Thus it agrees with individual authorities such as the Samaritan or the LXX, or the Syriac, or the Vulgate, or the Targum of Onkelos against all the rest. Or again it agrees with two or more of these authorities in opposition to the rest, as for instance with the Massoretic and Samaritan against the LXX, Syriac and Vulgate, or with the Massoretic and Onkelos against the Samaritan, LXX, Syriac, and Vulgate, or with the Massoretic, Samaritan and Syriac against the LXX or Vulgate. But the reader must here be referred to Charles’s Book of Jubilees (pp. xxxiii-xxxix) for a full classification of these instances. A study of these phenomena proves that our book represents some form of the Hebrew text midway between the forms presupposed by the LXX and the Syriac ; for it agrees more frequently with the LXX, or with combinations into which the LXX enters, than with any other single authority. Next to the LXX it agrees most often with the Syriac or with combinations into which the Syriac enters. On the other hand, its independence of the LXX is shown by a large array of readings, where it has the support of the Samaritan and Massoretic, or of these with various combinations of the Syriac, Vulgate and Onkelos. From these and like considerations we may conclude that the textual evidence points to the composition of our book at some period between 250 B.C. and 100 A.D. and at a time nearer the earlier date than the latter.

§ 8. THE VALUE OF THE BOOK OF JUBILEES IN THE CRITICISM OF THE MASSORETIC TEXT OF THE BOOK OF GENESIS.

From a study of the facts which are referred to in the preceding Section it will be clear that both before and after the Christian era the Hebrew text did not possess any hard and fast tradition. It will further be obvious that the Massoretic form of this text, which has so long been generally assumed as conservative of the most ancient tradition and as therefore final, is after all only one of the many phases through which the text passed in the process of over 1,000 years, i.e. 400 B.C. till A.D. 600, or thereabouts.

As we pursue the examination of the materials just mentioned we shall see grounds for regarding the Massoretic text as the result partly of conscious recension and partly of unconscious change extending over many centuries. How this process affected the text in the centuries immediately preceding and subsequent to the Christian era, we have some means of determining in the Hebrew-Samaritan text which, however much it may have been tampered with on religious or polemical grounds, still preserves in many cases the older reading, even as it preserves the older form of the alphabet. Next we have the LXX of the Pentateuch, to which we may assign the date 200 B.C.; next the Book of Jubilees just before the Christian era; the Syriac Pentateuch before A.D. 100; the Vulgate of the fourth century ; the Targums of Onkelos and Ps.-Jon. in their present

We have above remarked that the evidence of § 6 shows that the Massoretic text is only one of the phases through which the Hebrew text has passed; and if we consider afresh the materials of evidence suggested in that Section in connexion with their dates, and given in some fullness in the Introductions to Charles’s Text and Commentary, we shall discover that in some respects it is one of the latest phases of the Hebrew Pentateuch that has been stereotyped by Jewish scholars in the Massoretic text.

This conclusion will tally perfectly with the tradition that all existing Massoretic MSS. are derived in the main from one archetype, i.e. the Hebrew Codex left behind him by Ben Asher, who lived in the tenth century, and whose family had lived at Tiberias in the eighth.

We shall now proceed to give a list of readings in the Massoretic text which should be corrected into accord with the readings attested by such great authorities as the Sam., LXX, Jub., Syr., Vulg.

The following list was published in Charles’s Ethzopic Version of the Hebrew Book of Fubilees in 1895. More than two-thirds of the emendations of the Book of Genesis here suggested were subsequently accepted independently, on the evidence of the Sam., LXX, Syr., Vulg., without a knowledge of Jubilees, by C. J. Ball in his edition of the Hebrew Text of Genesis, 1896, by Kittel in his edition of the Hebrew Text of Genesis, 1905, and more than half in the recent Commentary of Gunkel.

In Gen. viii. 19 for BRIT Dd AiVI->2) WIAD mNT-2 we should read WHI PMIN-P21 AivaTdD) mnNI>s with the Sam., Sam. Vers., Jub. (v. 32), Vulg. (‘omnia animantia iumenta et reptilia quae reptant super terram’), and Arabic. The LXX and Syr. confirm our emendation (see my Ethiopic text, p. 21, note 29). Here Onk. only supports the Massoretic. The restoration is confirmed by Gen. i. 26 where the very combination UDI0 WINNT is actually found.

In xi. 8 after VYT add baa with Sam., LXX, and Jub. (x. 24), against Mass. and Vulg.

In xi. 31 DAN IXY we have a reading that should be emended into DAN N¥) with Jub. (xii. 15) and Syr., or into ONS €xi* with the Sam., LXX, Itala, and Vulg. Only Onk. supports the Massoretic.

In xii. 3 for 7P22%3 read 72703 with Sam., LXX, Jub. (xii. 23), Syr., Vulg. The reading of the Mass. is the first movement in the change of plurals into singulars, which is completed in Onk. and Ps.-Jon., where both the participles are in the singular. A few Hebrew MSS., however, preserve the original reading.

In xv. 21 after "2¥I507NN) add “TI7NS) with the Sam., LXX, and Jub. (xiv. 18), against Mass., Syr., and Vulg. is Xvli. 14 after indry add *2"2 D2 with Sam., LXX, and Jub. (xv. 14), against Mass., Syr., and Vulg.

In xvii. 16 for PAIIN read YAIID with Sam., LXX, Jub. (xv. 16), Syr., and Vulg. Only Onk. supports the Mass. For 71) of Mass., Sam., and Onk. read 7°7) with LXX, Jub. (xv. 16), Syr., and Vulg. For 739 of Mass., Sam., and Onk. read 5312 with LXX, Jub., Syr., and Vulg.

In xvil. 19 add 3 before wy with Sam., LXX, Jub. (xv. 1g), Syr., Vulg., and Arab. Only Onk. supports the Mass.

In xxi. 8 after PYYNS add 322 with Sam., LXX, and Jub. (xvii. 1), against Mass., Syr., Vulg., and Onk.

In xxi. 13 after MONT add NN with Sam., LXX, and Jub. (xvii. 6), against Mass., Syr., Vulg., and Onk.

In xxi. 13 after vind read bin) with Sam., LXX, Jub. (xvu. 6), Syr., Vulg., Arab. Only such late authorities as Mass., Onk., and Ps.-Jon. omit on religious and polemical grounds, the last giving quite a different turn in expression of national hatred, nyo» oy, ‘nation of robbers.’

In xxii. 13 for 108 read 38 with some Hebrew MSS., Sam., LXX, Jub. (xviii. 12), Syr., Ps.-Jon., Graec.-Ven., against Mass. and Vulg. Onk. combines both readings.

In xxii. 16 after JPOYNS add °33 with Sam., LXX (80 éyé), Jub. (xviii. 15), Syr., Vulg. (propter me). Only the Targums support the Mass.

In xxy. 8 for YA¥) read OY Y2W, as in Gen. xxxv. 29, with Sam., LXX, Jub. (xxiii. 8, cf. xxi. 1; xxii. “DP Syr., Vulg., Arab. Onk. supports the Mass.

In xxvi. 18 for "2°2 of Mass. and Onk. read "J2Y with Sam., LXX, Jub. (xxiv. 18), Vulg. Syr. combines both readings. ,

In xxvii. 27 after TIY add dp with Sam., LXX, Jub. (xxvi. 22, Lat.), Syr. Vet. (teste Diodoro), Vulg. Onk. supports Mass. in omitting.

In xxviii. 4 after DITTIS add JIN with Sam., LXX, Jub. (= ‘38 xxvil. rr). Mass., Syr., and Vulg. omit.

In xxix. 27 for 7252) of Mass. and Onk. read 1298) with Sam., LXX, Jub. (xvili. 8), Syr., Vulg., and Arab.

In xli. 56 for O72 WS read 12 DAB Wr NIN with Jub. (xlii. 3), LXX robs ovroBodGvas and Onk. NIN NVaIy j19374, also Targ., Jer., and Ps.-Jon., Syr., and Vulg., support N¥i8, while 72 is actually found in the Sam., which reads 73 573 AWK.

In xliv. 31 after 1Y30 add AN with Sam., LXX, Jub. (xii. 12), Syr., Vulg., Arab. Mass. and Onk. stand here alone.

In xlv. 28 after 12 read 5 with LXX, Jub. (xlili. 24), Syr., Vulg., and Onk. against Mass. and Sam.

In xlvi. 13 for 13 read 1815 with Sam., LXX, Jub. (xliv. 17), Syr., Vulg., Onk. 1 Chron. vii. 1 confirms this emendation.

In xlvi. 13 for 3 of Mass., Vulg., and Onk. read 3 with Sam., LXX, and Jub. (xliv. 17). z Chron.

vil. r confirms this emendation.

In xlvi. 24 for pbw read prdyi with Sam., Jub. (xliv. 30), and 1 Chron. vii. 13. The Syr. pose and LXX SvAAjm support the former.

In xlvi. 28 for naind read nieve with Sam., Syr., or ninad with Jub. (xliv. 9) and Onk, or ninpad with LXX. ;

§ 9. DATE OF (a) THE ORIGINAL TEXT AND (J) OF THE VERSIONS.

(a) Jubilees was written between 153 B.C. and the year of Hyrcanus’ breach with the Pharisees. (1) It was written during the pontificate of the Maccabean family, and not earlier than 155 B.C., when this office was assumed by Jonathan the Maccabee. For in xxxii. 1 Levi is called a ‘priest of the Most High God.’ Now the only Jewish high-priests who bore this title were the Maccabean, who appear to have assumed it as reviving the order of Melchizedek when they displaced the Zadokite order of Aaron. Despite the objections of the Pharisees, it was used by the Maccabean princes down to Hyrcanus II (Jos. Azz. xvi. 6. 2). (2) It was written before 96 B.c.; for since our author was of the strictest sect a Pharisee and at the same time an upholder of the Maccabean pontificate, Jubilees cannot have been written later than 96, when the Pharisees and Alexander Jannaeus were openly engaged in mortal strife. (3) It was written before the public breach between Hyrcanus and the Pharisees when Hyrcanus joined the Sadducean party. As Hyrcanus died in 105, our book was written between 153 and I05.

But it is possible to define these limits more closely. The book presupposes as its historical background the most flourishing period of the Maccabean hegemony—such as that under Simon and Hyrcanus. The conquest of Edom, which was achieved by the latter, is referred to in Xxxviii. 14. Again our text reflects accurately the intense hatred of Judah towards the Philistines in the second century B.C. It declares that they will fall into the hands of the righteous nation, and we learn from 1 Macc. and Josephus that Ashdod and Gaza were destroyed by Hyrcanus and Alexander Jannaeus respectively. But it is in the destruction of Samaria, which is adumbrated in the destruction of Shechem, xxx. 4-6, that we are to look for the true terminus a quo. Now all accounts agree in representing the destruction of Samaria as effected by Hyrcanus about four years before his death. Hence we conclude that Fudilees was written between 109 and 105 B.C.

Many other phenomena point to the second-century origin of our book, which are given in Charles’s edition, pp. lviii-Ixvi. Amongst these we might mention the currency of older and severer forms of the halacha than prevailed in the rabbinical schools, or were registered in the Mishnah. The severe halacha regarding the sabbath in 1. 8, 12, were indubitably in force in the second century B. C., if not earlier, but were afterwards mitigated by the Mishnah and later Judaism. Again the strict halacha in xv. 14 regarding circumcision on the eighth day was a current, probably the current, view in the second century b. C. and earlier, since it has the support of the Samaritan text and the LXX. This strict law was subsequently relaxed in the Mishnah. In xxxii. 15 the severe law of tithing found in Lev. xxvii. 15 is enforced, but rabbinic tradition sought to weaken the statement. As regards the halacha laid down in iii. 31 regarding the duty of covering one’s shame, it is highly

probable that such a halacha did exist in the second century B.C., when Judaism was protesting against the exposure of the person in the Greek games. See also iii. 8-14 notes and xx. 4 note.

Other cases of strict rules afterwards relaxed are the limitation of trees for use with burntofferings (see xxi. 12-15 notes), the restriction of the eating of the passover to the court of the Lord’s house (see xlix. 20 note), the close adherence to the exacting demand of Lev. xix. 24 that the fourth year’s fruit should be holy (see vii. 36 notes), though here we have a variant reading. Note that the rest of the firstfruits belong to the priests, who are to eat them ‘before the altar.’ On the other hand, the thank-offerings in xxi: 8-10 do not belong to the priest. The computation of the Feast of Weeks is different from the later prevalent Pharisaic reckoning (see xv. 1 note; xvi. 13; xliv. 4-5), while the account of the Feast of Tabernacles in xvi. 21-31 is peculiar to Jubilees.

Finally, we might draw attention to the fact that the Pharisaic regulation about pouring water on the altar (Jer. Sukk. iv. 6; Sukk. 44 @) at the feast of tabernacles appears to have been unknown to him. We know that the attempt of the Pharisees to enforce its adoption on Alexander Jannaeus resulted in a massacre of the former. Attention might also be drawn to the fact that the Priests and Levites still numbered in their ranks, as in the days of the author of Chronicles, the masters of the schools and the men of learning, and that these positions were not filled as in the days of Shammai and Hillel by men drawn from the laity. This inference is to be deduced from the fact that the Levites are represented as the guardians of the sacred books and of the secret lore transmitted from the worthies of old time (x. 4, xlv. 16).

(6) Date of the Ethiopic and Latin Versions. There is no evidence for determining the exact date of the Ethiopic version, but since it was practically regarded as a canonical book it was probably made in the sixth century. Ré6nsch, as we have already pointed out in § 4, gives some evidence for regarding the Latin version as made in the fifth century.

§ Io. JUBILEES FROM ONE AUTHOR BUT BASED ON EASTERN BOOKS AND TRADITIONS.

Our book is the work of one author, but is largely based on earlier books and traditions. The narrative of Genesis forms of course the bulk of the book, but much that is characteristic in it is due to his use of many pseudepigraphic and ancient traditions. Amongst the former might be mentioned the Book of Noah, from which in a modified form he borrows vii. 20-39, x. I-15. In vii. 26-39 he reproduces his source so faithfully that he leaves the persons unchanged, and forgets to adapt this fragment to its new context. Similarly our author jays the Book of Enoch under contribution, and is of great value in this respect in determining the dates of the various sections of this book. See Introd. to 1 Book of Enoch, 27 /oc. For other authorities and traditions used by our author see Charles's edition, $ 13.

§ 11. JUBILEES IS A PRODUCT OF THE MIDRASHIC TENDENCY WHICH HAD BEEN ALREADY AT WORK IN, THE O.T. BOOKS OF CHRONICLES.

The Chronicler rewrote with an object the earlier history of Israel and Judah already recounted in Samuel and Kings. His object was to represent David and his pious successors as observing all the prescripts of the law according to the Priests’ Code. In the course of this process all facts that did not square with the Chronicler’s presuppositions were either omitted or transformed. Now the author of Jubilees sought to do for Genesis what the Chronicler had done for Samuel and Kings, and so he rewrote it in such a way as to show that the law was rigorously observed even by the Patriarchs. The author represents his book to be as a whole a revelation of God to Moses, forming a supplement to and an interpretation of the Pentateuch, which he designates ‘the first law’ (vi. 22). This revelation was in part a secret republication of the traditions handed down from father to son in antediluvian and subsequent times. From the time of Moses onwards it was preserved in the hands of the priesthood, till the time came for its being made known.

Our author’s procedure is of course in direct antagonism with the presuppositions of the Priests’ Code in Genesis, for according to this code ‘ Noah may build no altar, Abraham offer no sacrifice, Jacob erect no sacred pillar. No offering is recorded till Aaron and his sons are ready’ (Carpenter, The Fexateuch,i.124). This fact seems to emphasize in the strongest manner how freely our author reinterpreted his authorities for the past. But he was only using to the full a right that had been exercised for nearly four centuries already in regard to Prophecy and for four or thereabouts in regard to the law.

THE BOOK*OR JOUSILEES

§ 12. OBJECT OF JUBILEES—THE DEFENCE AND EXPOSITION OF JUDAISM FROM THE PHARISAIC STANDPOINT OF THE SECOND CENTURY B.C,

The object of our author was to defend Judaism against the disintegrating effects of Hellenism, and this he did (a) by glorifying the law as an eternal ordinance and representing the patriarchs as models of piety; (2) by glorifying Israel and insisting on its separation from the Gentiles; and (c) by denouncing the Gentiles and particularly Israel’s national enemies. In this last respect Judaism regarded its own attitude to the Gentiles as not only justifiable but also just, because it was a reflection of the divine.

But on (a) it is to be observed further that to our author the law, as a whole, was the realization in time of what was ina sense timeless and eternal. It was observed not only on earth by Israel but in heaven. Parts of the law might have only a time reference, to Israel on earth, but in the privileges of circumcision and the Sabbath, as its highest and everlasting expression, the highest orders of archangels in heaven shared with Israel (ii. 18, 19, 21; xv. 26-28). The law, therefore, was supreme, and could admit of no assessor in the form of Prophecy. There was no longer any prophet because the law had made the free exercise of his gift an offence against itself and God. So far, therefore, as Prophecy existed, it could exist only under the guise of pseudonymity. The seer, who had like Daniel and others a message for his time, could only gain a hearing by issuing it under the name of some ancient worthy.

§ 13. THE AUTHOR—A PHARISEE WHO RECOGNIZED THE MACCABEAN PONTIFICATE AND WAS PROBABLY A PRIEST.

Since our author was an upholder of the everlasting validity of the law, and held the strictest views on circumcision, the Sabbath, and the duty of complete separation from the Gentiles, since he believed in angels and demons and a blessed immortality, he was unquestionably a Pharisee of the strictest sect. In the next place, he was a supporter of the Maccabean pontificate. He glorifies Levi's successors as high-priests and civil rulers, and applies to them the title ‘ priests of the Most High God ’—the title assumed by the Maccabean princes (xxxii. 1). He was not, however, so thoroughgoing an admirer of this dynasty as the authors of Test. Lev. xviii. or Ps. cx, who expected the Messiah to come forth from the Maccabean family. Finally, that our author was a priest might reasonably be inferred from the exaltation of Levi over Judah (xxxi-xxxii), and from the statement in xlv. 16 that the secret traditions, which our author claims to publish, were kept in the hands of Levi’s descendants.

On the influence of Jubilees on 1 Enoch i-v, xci-civ, Wisdom (?}, 4 Ezra, Chronicles of Jerachmeel, Midrash Tadshe, Book of Jasher, the Samaritan Chronicle, on Patristic and other writings, and on the New Testament writers, see Charles’s edition, pp. 1x xiii-lxxxvi.

§ 15. THEOLOGY. SOME OF OUR AUTHOR'S VIEWS.

Freedom and determinism. The author of Jubilees is a true Pharisee in that he combines belief in Divine omnipotence and providence with the belief in human freedom and responsibility. He would have adopted heartily the statement of the Pss. Sol. ix. 7 (written some sixty years or more later) ra épya jydv ev exdoyn Kal eLovota ris Woxijs Huav, Tod wovjoas Sixacoodvyy Kal ddiktay ev Epyous xelpav dv: v. 6 avOpwros cal H pepls aitod mapa col ev crabue, od mpoc joe: Tod TAEOVaTaL Tapa TO kpiya cov, 6 Oeds. Thus the path in which a man should walk is ordained for him and the judgement of all men predetermined on the heavenly tablets: ‘ And the judgment of all is ordained and written on the heavenly tablets in righteousness—even the judgment of all who depart from the path which is ordained for them to walk in’ (v. 13). This idea of an absolute determinism underlies many conceptions of the heavenly tablets (see Charles’s edition, iii. 10 note). On the other hand, man’s freedom and responsibility are fully recognized: ‘If they walk not therein, judgment is written down for every creature’ (v. 13): ‘ Beware lest thou walk in their ways, And tread in their paths, And sin a sin unto death before the Most High God. Else He will give thee back into the hand of thy transgression.’ Even when a man has sinned deeply he can repent and be forgiven (xli. 24 seq.), but the human will needs the strengthening of a moral dynamic: ‘ May the Most High God... strengthen thee to do His will’ (xxi. 25, xxii. 10).

The Fall. The effects of the Fall were limited to Adam and the animal creation. Adam was

driven from the garden (iii. 17 seqq.) and the animal creation was robbed of the power of speech (iii. 28). But the subsequent depravity of the human race is not traced to the Fall but to the seduction of the daughters of men by the angels, who had been sent down to instruct men (v. I-4), and to the solicitations of demonic spirits (vii. 27). The evil engendered by the former was brought to an end by the destruction of all the descendants of the angels and of their victims by the Deluge, but the incitement to sin on the part of the demons was to last to the final judgement (vil. 27, X. I-15, xi. 4 seq., xii. 20). This last view appears in 1 Enoch and the N.T.

The Law. ‘The law was of eternal validity. It was not the expression of the religious consciousness of one or of several ages, but the revelation in time of what was valid from the beginning and unto all eternity. The various enactments of the law, moral and ritual, were written on the heavenly tablets (iii. 31, vi. 17, &c.) and revealed to man through the mediation of angels (i. 27). This conception of the law, as I have already pointed out, made prophecy impossible unless under the guise of pseudonymity. Since the law was the ultimate and complete expression of absolute truth, there was no room for any further revelation: much less could any such revelation, were it conceivable, supersede a single jot or tittle of the law as already revealed. The ideal of the faithful Jew was to be realized in the fulfilment of the moral and ritual precepts of this law : the latter were of no less importance than the former. Though this view of morality tends to be mainly external, our author strikes a deeper note when he declares that, when Israel turned to God with their whole heart, He would circumcise the foreskin of their heart and create a right spirit within them and cleanse them, so that they would not turn away from Him for ever (i. 23). Our author specially emphasizes certain elements of the law such as circumcision (xvi. 14, xv. 26, 29), the Sabbath (ii. 18 seq., 31 seq.), eating of blood (vi. 14), tithing of the tithe (xxxii. 10), Feast of Tabernacles (xvi. 29), Feast of Weeks (vi. 17), the absolute prohibition of mixed marriages (xx. 4, xxii. 20, xxv. I-10). In connexion with many of these he enunciates halacha which belong to an earlier date than those in the Mishnah, but which were either modified cr abrogated by later authorities.

The Messiah. A\though our author is an upholder of the Maccabean dynasty he still clings like the writer of 1 Enoch Ixxxiii-xc to the hope of a Messiah sprung from Judah. He makes, however, only one reference to this Messiah, and no réle of any importance is assigned to him (see Charles’s edition, xxxi. 18 n.). The Messianic expectation showed no vigorous life throughout this century till it was identified with the Maccabean family. If we are right in regarding the Messianic kingdom as of temporary duration, this is the first instance in which the Messiah is associated with a temporary Messianic kingdom.

The Messianic kingdom. According to our author (i. 29, xxiii. 30) this kingdom was to be brought about gradually by the progressive spiritual development of man and a corresponding transformation of nature. Its members were to attain to the full limit of 1,000 years in happiness and peace. During its continuance the powers of evil were to be restrained (xxiii. 29). The last judgement was apparently to take place at its close (xxiii. 30). This view was possibly derived from Mazdeism.

The writer of Jubilees, we can hardly doubt, thought that the era of the Messianic kingdom had already set in. Such an expectation was often cherished in the prosperous days of the Maccabees. Thus it was entertained by the writer of 1 Enoch Ixxxiii-xc in the days of Judas before 161 B.c. Whether Jonathan was looked upon as the divine agent for introducing the kingdom we cannot say, but as to Simon being regarded in this light there is no doubt. Indeed, his contemporaries came to regard him as the Messiah himself,as we see from Psalm cx, or Hyrcanus in the noble Messianic hymn in Test. Levi 18. The tame effusion in 1 Macc. xiv. 8-15 is a relic of such literature, which was emasculated by its Sadducean editor. Simon was succeeded by John Hyrcanus in 135 B.C. and this great prince seemed to his countrymen to realize the expectations of the past; for according to a contemporary writer (Test. Levi 8) he embraced in his own person the triple office of prophet, priest, and civil ruler (xxxi. 15), while according to the Test. Reuben 6 he was to ‘ die on behalf of Israel in wars seen and unseen’. In both these passages he seems to be accorded the Messianic office, but not so in our author, as we have seen above. Hyrcanus is only to introduce the Messianic kingdom, over which the Messiah sprung from Judah is to rule.

Priesthood of Melchizedek. That there was originally an account of Melchizedek in our text we have shown in the note on xiii. 25, and, that the Maccabean high-priests deliberately adopted the title applied to him in Gen. xiv, we have pointed out in the note on xxxii. 1. It would be interesting to inquire how far the writer of Hebrews was indebted to the history of the great Maccabean king-priests for the idea of the Melchizedekian priesthood of which he has made so fruitful a use in chap. vii as applied to our Lord.

The Future Life. In our text all hope of a resurrection of the body is abandoned. The souls of the righteous will enjoy a blessed immortality after death (xxiii. 31). This is the earliest

THE BOOK GE WUBILEES

attested instance of this expectation in the last two centuries B.c. It is next found in 1 Enoch xci-civ.

The Fewish Calendar. For our author’s peculiar views see Charles’s edition § 18 and the notes

Angelology. We shall confine our attention here to notable parallels between our author and the New Testament. Besides the angels of the presence and the angels of sanctification there are the angels who are set over natural phenomena (ii. 2). These angels are inferior to the former. They do not observe the Sabbath as the higher orders; for they are necessarily always engaged in their duties (ii. 18). It is the higher orders that are generally referred to in the New Testament ; but the angels over natural phenomena are referred to in Revelation: angels of the winds in vii. 1, 2, the angel of fire in xiv. 18, the angel of the waters in xvi. 5 (cf. Jub. ii. 2). Again, the guardian angels of zzdividuals, which the New Testament refers to in Matt. xviii. 10 (Acts xii. 15), are mentioned, for the first time in Jubilees xxxv. 17. On the angelology of our author see Charles's edition.

Demonology. The demonology of our author reappears for the most part in the New Testament :

(az) The angels which kept not their first estate, Jude 6; 2 Peter ii. 4, are the angelic watchers who, though sent down to instruct mankind (Jub. iv. 15), fell from lusting after the daughters of men. Their fall and punishment are recorded in Jub. iv. 22, v. 1-9.

(6) The demons are the spirits which went forth from the souls of the giants who were the children of the fallen angels, Jub. v. 7,9. These demons attacked men and ruled over them (x. 3, 6). Their purpose is to corrupt and lead astray and destroy the wicked (x. 8). They are subject to the prince Mastéma (x. 9), or Satan. Men sacrifice to them as gods (xxii. 17). They are to pursue their work of moral ruin till the judgement of Mastéma (x. 8) or the setting up of the Messianic kingdom, when Satan will be no longer able to injure mankind (xxiii. 29).

So in the New Testament, the demons are disembodied spirits (Matt. xii. 43-5; Luke xi. 24-6). Their chief is Satan (Mark iii. 22). They are treated as divinities of the heathen (1 Cor. x. 20). They are not to be punished till the final judgement (Matt. viii. 29). On the advent of the Millennium Satan will be bound (Rev. xx. 2-3).

Fudgement. The doctrine of retribution is strongly enforced by our author. It is to be individual and national in this world and in thenext. As regards the individual the law of exact retribution is according to our author not merely an enactment of human justice—the ancient /er ¢alionis, eye for eye, tooth for tooth ; it is observed by God in His government of the world. The penalty follows in the line of the sin. This view is enforced in 2 Macc. v. Io, where it is said of Jason, that, as he robbed multitudes of the rites of sepulture, so he himself was deprived of them in turn, and in Xv. 32 seq. it is recounted of Nicanor that he was punished in those members with which he had sinned. So also in our text in reference to Cain iv. 31 seq. and the Egyptians xlviii. 14. Taken crassly and mechanically the above law is without foundation, but spiritually conceived it represented the profound truth of the kinship of the penalty to the sin enunciated repeatedly in the New Testament: ‘Whatsoever a man sows that shall he also reap’ (Gal. vi. 7); ‘he that doeth wrong shall receive again the wrong that he hath done’ (Col. iii. 25, &c.). Again in certain cases the punishment was to follow instantaneously on the transgression (xxxvii. 17).

The final judgement was to take place at the close of the Messianic kingdom (xxiii. 30). This judgement embraces the human and superhuman worlds (v. Io seq., 14). At this judgement there will be no respect of persons, but all will be judged according to their opportunities and abilities (v. 15 seq.). From the standpoint of our author there could be no hope for the Gentiles.

(a) Greek Version: see above, § 4 (a). Ethiopic Version: this text was first edited by Dillmann from two

MSS. cd in 1859, and by R. H. Charles from four MSS. abcd. The Ethiopic Version of the Hebrew Book of Jubilees . with the Hebrew, Syriac, Greek, and Latin Fragments, Oxford, 1895. Latin Version: see above, § 4 (a).

(6) Translations. Dillmann, Das Buch der Jubilden ... aus dem Aethiopischen tibersetzt (Ewald’s Jahrbiicher d. bibl. Wissensch., 1850-1, ii. 230-56; iii. 1-96). This translation is based on only one MS. Schodde, Zhe Book of Jubilees, translated from the Ethiopic (‘ Bibliotheca Sacra,’ 1885-7): Charles, Zhe Book of Jubilees, translated from a text based on two hitherto uncollated Ethiopic MSS. (Jewish Quarterly Review, 1893, v. 703-8; 1894, vi. 184-217, 710-45 ; 1895, vii. 297-328): Littmann, Das Buch der Jubiliien (Kautzsch’s Apokryphen und Pseudepigraphen des A. T., 1900, ii. 31-119). This translation is based on Charles’s text. :

(c) Commentaries. Charles, 7e Book of Jubilees, 1902. Rénsch published a Commentary on the Latin Version. See above, § 4.

(d) paler Inquiries. Dillmann, ‘ Pseudepigraphen des A. T.,’ Herzog’s 2. Z.*, xii. 364-5; ‘Beitrage aus dem Buche der Jubilaen zur Kritik des Pentateuch-Textes’ (Sz¢zungsberichte der kgl. preussischen Akad., 1883); Beer, Das Buch der Jubiléen, 1856; Singer, Das Buch der Jubilien, 1898; Bohn, ‘Die Pedeutung des Buches der Jubilaen’ (Theol. Stud. u. Kritiken, 1900, 167-84). For a full bibliography see Charles’s Commentary or Schirer.

THEY BOCK OL (UBIEEE Ss

Moses receives the tables of the law and instruction on past and future history which he ts to inscribe im a book, 1-4. Apostasy of Israel, 5-9. Captivity of Israel and Fudah, 10-13. Return of Fudah and rebuilding of the temple, 15-18. Moses prayer for Israel, 19-21. God's promise to redeem and dwell with them, 22-5, 28. Moses bidden to write down the future history of the

a world (the Book of Fubilees ?),26. And an angel to write down the law, 27. This angel takes

‘x the heavenly chronological tablets to dictate therefrom to Moses, 29.

THISs is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their Jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as he said unto him, ‘ Go up to the top of the Mount.’

1: And it came to pass in the first year of the exodus of the children of Israel out of Egypt, in the 2450 third month, on the sixteenth day of the month, that God spake to Moses, saying: ‘Come up to Me Anno on the Mount, and I will give thee two tables of stone of the law and of the commandment, which Mundi.

2 I have written, that thou mayst teach them.’ And Moses went up into the mount of God, and the 3 glory of the Lord abode on Mount Sinai, and a cloud overshadowed it six days. And He called to Moses on the seventh day out of the midst of the cloud, and the appearance of the glory of the 4 Lord was like a flaming fire on the top of the mount. And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history of the division of all the days

5 of the law and of the testimony. And He said: ‘ Incline thine heart to every word which I shall speak to thee on this mount, and write them in a book in order that their generations may see how

I have not forsaken them for all the evil which they have wrought in transgressing the covenant

6 which I establish between Me and thee for their generations this day on Mount Sinai. And thus it will come to pass when all these things come upon them, that they will recognise that I am more righteous than they in all their judgments and in all their actions, and they will recognise that 7 I have been truly with them. And do thou write for thyself all these words which I declare unto thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: ‘ Unto your seed 8 will I give a land flowing with milk and honey. And they will eat and be satisfied, and they will turn to strange gods, to (gods) which cannot deliver them from aught of their g tribulation: and this witness shall be heard for a witness against them. For they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles, and after their uncleanness, and after their shame, and will serve their gods, and these will Io prove unto them an offence and a tribulation and an affliction and a snare. And many will perish

Prologue gives admirable account of contents of the book. At once a history and a chronological system dominated by sacred number 7. History extends from creation to legislation on Sinai. Thus it embraces Genesis and part of Exodus. All is re-written from standpoint of strictest Judaisi.

throughout all the years of the world. These words imply intention of the author to write history up to time of Messianic kingdom. Cf. i. 26.

1. third month, on the sixteenth day of the month. Completes imperfect date of Exod. xix.1. (Same day as God appears to Jacob on way to Egypt, xliv. 5.) For the rest of the verse cf. Exod. xxiv. 12.

3. out of. Emended in accordance with Exod. xxiv. 26, 9)" by a change of one letter.

flaming. Change of one vowel would give ‘ devouring’ as in Exod. xxiv. 17.

4. God taught him the earlier and the later history. Cf. i. 26; also Megilla 19 6 ‘The Holy One, blessed be his name, showed to Moses all the minutiae of the law and all that the Sopherim would renew in later times’; so also Shem. Rabb. 40 (Wiinsche, 282), Menachoth 29 4, Wajikra Rabb. 26 (Beer).

5. write them, &c. Cf. Exod, xxxiv. 27.

how I, &c. Cf. Ezra ix. 9.

transgressing. An emendation, séZé¢6 from ’ashetd of bcd.

GapbeutSscxx. I.

7. write. Seei. 27 (note), On verse cf. Deut. xxxi. 27; Exod. xxxiii. 3.

1o. Captivity of Israel who had forsaken ‘my sanctuary’, &c. Cf. Deut. xxviii. 15-68, and Lev. xxvi. 14-39.

A tpl

(oe)

THE BOOKVOR JUBILEE BS 1 10=25

and they will be taken captive, and will fall into the hands of the enemy, because they have forsaken My ordinances and My commandments, and the festivals of My covenant, and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set my name 11 upon it, and that it should dwell (there). And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they 12 will sacrifice their children to demons, and to all the works of the error of their hearts. And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also, and they will persecute those who seek the law, and they will abrogate and change 13 everything so as to work evil before My eyes. And I will hide My face from them, and I will deliver them into the hand of the Gentiles for captivity, and for a prey, and for devouring, and I will remove them from the midst of the land, and I will scatter them amongst the Gentiles. 14 And they will forget all My law and all My commandments and all My judgments, and will go 15 astray as to new moons, and sabbaths, and festivals, and jubilees, and ordinances. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength, and I will gather them from amongst all the Gentiles, and they will seek me, so 16 that I shall be found of them, when they seek me with all their heart and with all their soul. And I will disclose to them abounding peace with righteousness, and I will tremove them the plant of uprightness}, with all My heart and with all My soul, and they shall be for a blessing and not for 17 a curse, and they shall be the head and not the tail. And I will build My sanctuary in their midst, and I will dwell with them, and I will be their God and they shall be My people in truth and

, Ig righteousness. And I will not forsake them nor fail them ; for I am the Lord their God.’ And

Moses fell on his face and prayed and said, ‘O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against 20 Thee. Let thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit, and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them 21 from all the paths of righteousness, so that they may perish from before Thy face. But they are Thy people and Thy inheritance, which thou hast delivered with thy great power from the hands of the Egyptians: create in them a clean heart and a holy spirit, and let them not be ensnared in 22 their sins from henceforth until eternity... And the Lord said unto Moses: ‘I know their contrariness and their thoughts and their stiffmeckedness, and they will not be obedient till they confess 23 their own sin and the sin of their fathers. And after this they will turn to Me in all uprightness and with all (their) heart and with all (their) soul, and I will circumcise the foreskin of their heart and the foreskin of the heart of their seed, and I will create in them a holy spirit, and I will cleanse them so that they shall not turn away from Me from that day unto eternity. 24 And their souls will cleave to Me and to all My commandments, and they will fulfil My 25 commandments, and I will be their Father and they shall be My children. And they all shall be

11-13. Idolatry and captivity of Judah. Cf. Ezek. xx. 28, 31; 2 Chron. xxxiii. 3, xxvill. 3; I En. xcix. 7. 12. I will send witnesses ... but they will not hear. Cf. 2 Chron, xxiv. 19, xxxvi. 15-16; Jer. xxv. 4; Matt. but . . . will slay the witnesses. Neh. ix. 26. work evil before My eyes. 2 Kings xxi. 15. for a prey /ahadl emended from /ahedl. 14. Captive Judah forgets service of God. Cf. Deut. iv. 28, xxviii. 36, 64. 15-17. Repentance of Judah will bring return and rebuilding of the Temple. 15. Deut. iv. 30, 29; Jer. xxix. 13, 14. 16. tremove them the plant of uprightnesst. The expression ‘Plant of uprightness’ Israel from the outset. Original perhaps is Jer. xxxii. 41. Cf. 1 En. x. 6, xciii. 2,5, 10. Not improbably ‘in this land’ was lost after the verb. We might read p*nywo) for o‘ny»pn) = ‘1 will plant them in this land.’ Cf. Jer, xxxii. 41. Reversal of the judgement in 13 is required here. they shall be for a blessing and not fora curse. Zech. viii. 13. the head and not the tail. Deut. xxviii. 13; 1 En. cili. 11. ’ a7 17. The second Temple. ad >‘their’ before God. Cf. Exod. xxv. 8, xxix. 45; Lev. xxvi. 12; Ezek. xiv. 11; 19. do not forsake ... rule over them. 2 Kings xxi. 14; Deut. ix. 26; Ps. cvi. 41. 23. turn, &c. 2 Chron. vi. 38. circumcise. Deut.x.16,xxx.6. I will cleanse them .. . eternity. Implies no more exile for Israel. oa PY 24. I will be their Father, &c. From 2 Sam. vii. 14; used in 2 Cor. vi. 18 of all Christians. In 2 Sam. vil. 14 these words refer to Solomon. God is the Father of the nation in Deut. xxxii. 6; Isa. Ixiiil. 16; Jer. xxxi. 9;

called children of the living God, and every angel and every spirit shall know, yea, they shall know that these are My children, and that I am their Father in uprightness and righteousness, and that 26 I love them. And do thou write down for thyself all these words which I declare unto thee on this mountain, the first and the last, which shall come to pass in all the divisions of the days in the law and in the testimony and in the weeks and the jubilees unto eternity, until I descend and dwell 27 with them throughout eternity.’ And He said to the angel of the presence: ‘ Write for Moses from 28 the beginning of creation till My sanctuary has been built among them for all eternity. And the Lord will appear to the eyes of all, and all shall know that Iam the God of Israel and the Father of all the children of Jacob, and King on Mount Zion for all eternity. And Zion and Jerusalem shall 29 be holy.’ And the angel of the presence who went before the camp of Israel took the tables of the divisions of the years—from the time of the creation—of the law and of the testimony of the weeks of the jubilees, according to the individual years, according to all the number of the jubilees [according te the individual years], from the day of the [new] creation {when} the heavens and the earth shall be renewed and all their creation according to the powers of the heaven, and according to all the creation of the earth, until the sanctuary of the Lord shall be made in Jerusalem on Mount Zion, and all the luminaries be renewed for healing and for peace and for blessing for all the elect of Israel, and that thus it may be from that day and unto all the days of the earth.

The history of the twenty-two distinct acts of creation on the six days,1-16. Institution of the Sabbath: its observance by the highest angels, with whom Israelis afterwards to be associated, 17-32.

2: And the angel of the presence spake to Moses according to the word of the Lord, saying: Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before him—the angels of the

of the righteous individual, elsewhere of righteous Israel. In Jubilees Israelites are God’s children in virtue of their physical descent from Jacob. Cf. Wisd. xviii. 13. Also Sayings of the Fathers, ii. 22 (Taylor’s ed.).

25. children of the living God. Hosea i. Io.

26. Moses receives ‘ Jubilees’ as a secret revelation. Cf. esp. 4 Ezra xiv. 6, also Exod. xxxiv. 27-28; Deut. x. 2-4. Conclusion of this verse implies that history of ‘Jubilees’ is to be brought down to author’s own time—that of the early Maccabees. Like 1 En. xxv. 3, Ixxvii. 1; Ass. Mos. x; 1 En. xci-civ, he expected God would dwell with man. He lived in hourly expectation of the ‘end of the times’. Like author of ‘ Beast Visions’, 1 En. Ixxxvii-xc, he believed this would be accomplished by a Messiah, but his Messiah was to spring from Judah, cf. xxxi. 18 n.

27. Angels only accompany Jahweh in Deut. xxxili. 2, they mediate indirectly in Ezek. xl. 3. Zechariah and Daniel assign even a larger rdleto the angels. Test. Dan. vifurther developsthe idea. In N.T. times the ministry of angels has become the universal means of approaching or hearing from God. Expressly affirmed by Philo, De Sowzizs, i. 22, Josephus, Anz. xv. 5.33; Paul (Gal. iii. 19), Stephen (Acts vii. 53), and author of ‘ Hebrews’ ii. 2, also Samaritans (Gesenius, Carm. Sam. 15), De Sacy, xii. 16. Hostility to Christians caused Rabbis to revert to older view in Shabb. 88 4, Shem. Rabb. 28. The angel here writes, not the Pentateuch, but a history up to the Messianic kingdom, but Deut. xxvili-xxx may be meant.

28. Read this verse after 25. eyes ofall. Cf. Rev. i. 7.

King on Mount Zion. Cf. Isa. xxiv, 23.

29. angel of the presence, derived from Isa. Ixiii.g. Cf. Test. Judah xxv. ; 1 En. xl. 2; probably Michael, Israel’s guardian angel ; Weber, /iidische Theologie,? 168; Dan. x. 13, 21, xii. 1; I En, xx. 5; 2 En. xxii. 6.

went before, &c. Exod. xiv. 19.

from the day of the [new] creation > ‘new’, inserted wrongly.

twhent > 4. Possibly an interpolation, or a mistake of ws for éws; translate ‘until’.

Author as Isa. Ixv. 17, Ixvi. 22; Test. Levi xvili, believed in a gradual transformation of the world, moral and physical. Perhaps borrowed from Mazdeism (cf. Séderblom, La Vie future d’aprés le Mazdéisme, 254). From 100 B.C. this view was supplanted by the belief in a violent and sudden revolution of things (1 En. xci. 16, xlv. 4; Apoc. Bar. xxxii. 6, lvii. 2; 4 Ezra vii. 75; 2 Peter iii. 13; Rev. xxi.1. The author divides this process of renewal into three periods: ist, Deluge, v. 12, 13; 2nd, choice of Israel, i.e. foundation of Hebrew nation, xix. 25, cf. ii. 22 ; 3rd, establishment of Messianic kingdom, cf. i. 29, iv. 26, v.12. This division is zzgze.

renewed for healing, as Rev. xxii. 2.

Il. Cf. Epiphanius, rept Mérpay kal Stayav, xxii; Syncellus (ed. Dindorf, 4); Cedrenus (ed. Bekker, 7); Midrash Tadshe, vi. 11-16, all based on Jubilees, though the last, like other Jewish writings, postpones creation of angels to second day (so Ber. Rabb., others fifth, Philo seventh) in order to show gulf between them and God. For full notes see Charles’ Commentary, pp. 10-12.

2. Cf. Job xxxvill. 7; Hermas, Vs. iii. 4; Epiph. H/aer. Ixv. 4; Rufinus, Z2fos. in Symb. 21.

the angels of the presence, and the angels of sanctification. These two superior classes of angels (i. 19, il. 18, xv. 27, xxxi. 14) alone are superior to righteous Israelites. Cf. Sanh. 93a; Tanchuma 13; Ber. Rabb. 8. Epiph. reads ‘ glory’ for ‘sanctification’. But the Lat. xv. 27 has ‘ sanctificationis’.

The inferior angels are over natural phenomena. Cf. Ps. Ixxvii. 18, civ. 7; 1 En. Ix. 12-21, Ixxv, Ixxx; 2 En.

presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds, and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the. angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer, and of all the spirits of his creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide (and night), and the light, dawn and day, which He hath

3 prepared in the knowledge of his heart. And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day.

4 And on the second day He created the firmament in the midst of the waters, and the waters were divided on that day—half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. And this was the only work (God) created

5 on the second day. And on the third day He commanded the waters to pass from off the face of 6 the whole earth into one place, and the dry land to appear. And the waters did so as He commanded them, and they retired from off the face of the earth into one place outside of this firmament,

, and the dry land appeared. And on that day He created for them all the seas according to their separate gathering-places, and all the rivers, and the gatherings of the waters in the mountains and on all the earth, and all the lakes, and all the dew of the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden,

g and all (plants after their kind). These four great works God created on the third day. And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth, and to rule over the day and the night, and divide the light from the darkness. And God appointed the sun to be a great sign on the earth for days and ro for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. And it divideth the light from the darkness [and] for prosperity, that all

11 things may prosper which shoot and grow on the earth. These three kinds He made on the fourth day. And onthe fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by his hands, the fish and everything that moves in the 12 waters, and everything that flies, the birds and all their kind. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all

13 fruit-bearing trees, and all flesh. These three kinds He created on the fifth day. And on the sixth day 14 He created all the animals of the earth, and all cattle, and everything that moves on the earth. And after all this He created man,a man and a woman created He them, and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave 15 him dominion. And these four kinds He created on the sixth day. And there were altogether 16 two and twenty kinds. And He finished all his work on the sixth day—all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in 17 everything. And He gave us a great sign, the Sabbath day, that we should work six days, but 18 keep Sabbath on the seventh day from all work. And all the angels of the presence, and all the angels of sanctification, these two great classes—He hath bidden us to keep the Sabbath with Him rg in heaven and on earth. And He said unto us: ‘Behold,I will separate unto Myself a people from among all the peoples, and these shall keep the Sabbath day, and I will sanctify them unto Myself as My people, and will bless them ; as I have sanctified the Sabbath day and do sanctify (it) unto 20 Myself, even so will I bless them, and they shall be My people and I will be their God. And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as

[of ... angels] cd. >a, Epiph. of snow. So Epiph. aé read ‘of all’ >cd. the. Eth. reads ‘all’, £zelliz for el/u ‘these’ rds simply. and night, added from Epiph. 5. third day + ‘He made as’ MSS. 7. in Eden, or ‘for pleasure’: dittography. Eden created on third day as in ‘ Conflict of Adam and Eve,’ i. I. Gite in. xxx Mieebenrabbe 15. 4 Ezra iii. 6 taught it was ‘ pre-existent’; this became the prevailing view among Jews and Christians. Cf. Weber, J.T. 198; Jerome, Quaest. Heb. in Gen. ii. 8. plants after their kind. So Epiph. g. Author avoids the moon, because it upsets his calendar. 16, on the sixth day. So Gen. ii. 2% (Sam., LXX, Syr. against Mass.). 17-21. The two chief orders of angels like Israel observe the Sabbath: apparently the third order, like the Gentiles, do not, as they are inferior to Israel. 20. Cf. Isa. xli. 8, xliv. 1,2. Ihave chosen. ‘I will choose’, Epiph.

THESBOOKC OF IUBILEESH2Z, 20-33

My first-born son, and have sanctified him unto Myself for ever and ever ; and I will teach them the 21 Sabbath day, that they may keep Sabbath thereon from all work.’ And thus He created therein a sign in accordance with which they should keep Sabbath with us on the seventh day, to eat and to drink, and to bless Him who has created all things as He has blessed and sanctified unto Himself 22 a peculiar people above all peoples, and that they should keep Sabbath together with us. And He caused His commands to ascend as a sweet savour acceptable before Him all the days.... 23 There (were) two and twenty heads of mankind from Adam to Jacob, and two and twenty kinds of work were made until the seventh day ; this is blessed and holy ; and the former also is blessed and 24 holy ; and this one serves with that one for sanctification and blessing. And to this (Jacob and his seed) it was granted that they should always be the blessed and holy ones of the first testimony 25 and law, even as He had sanctified and blessed the Sabbath day on the seventh day. He created heaven and earth and everything that He created in six days, and God made the seventh day holy, for all His works ; therefore He commanded on its behalf that, whoever does any work thereon 26 shall die, and that he who defiles it shall surely die. Wherefore do thou command the children of Israel to observe this day that they may keep it holy and not do thereon any work, and not to 2 defile it, as it is holier than all other days. And whoever profanes it shall surely die, and whoever does thereon any work shall surely die eternally, that the children of Israel may observe this day throughout their generations, and not be rooted out of the land; for it is a holy day and a blessed 28 day. And every one who observes it and keeps Sabbath thereon from all his work, will be holy and 29 blessed throughout all days like unto us. Declare and say to the children of Israel the law of this day both that they should keep Sabbath thereon, and that they should not forsake it in the error of their hearts ; (and) that it is not lawful to do any work thereon which is unseemly, to do thereon their own pleasure, and that they should not prepare thereon anything to be eaten or drunk, tand (that it is not lawful) to draw water, or bring in or take out thereon through their gates any burden,f 3° which they had not prepared for themselves on the sixth day in their dwellings. And they shall not bring in nor take out from house to house on that day ; for that day is more holy and blessed than any jubilee day of the jubilees; on this we kept Sabbath in the heavens before it was made 31 known to any flesh to keep Sabbath thereon on the earth. And the Creator of all things blessed it, but he did not sanctify all peoples and nations to keep Sabbath thereon, but Israel alone: them 32 alone he permitted to eat and drink and to keep Sabbath thereon on the earth. And the Creator of all things blessed this day which He had created for blessing and holiness and glory above all 33 days. This law and testimony was given to the children of Israel as a law for ever unto their

generations,

My first-born son. Cf. Exod. iv. 22; Ps. Ixxxix. 27; Jer. xxxi. 9. 21. a peculiar people. Cf. Deut. vii.6; Exod.xix.5; Amos iii.12. peculiar. So Eth. easily emended. 22. commands t+ +

acceptable before Him. Rom. xii. 1; 1 Tim. ii. 3.

23. Agreement of all authorities proves a lacuna here. Restored text=‘as there were twenty-two letters and twenty-two sacred books and twenty-two heads of mankind from Adam to Jacob, so there were made twenty-two kinds of work.’ Combine twelve minor prophets, Judges and Ruth, Ezra and Nehemiah, Jeremiah and Lamentations, taking Kings, Chronicles, and Samuel as three books, hence twenty-two.

Jacob and the Sabbath are parallel in their exaltation.

27. rooted out. Cf. Deut. xxix. 28.

29. Cf. Isa. lvi. 2, 4; Iviii. 13; Neh. xiii. 15-22. Which is unseemly. Like Littmann, I take za’ijerkawen zaijastar’t as = YW) NDY. See also on iii. 15. Or we may connect ‘unseemly’ with the following infinitive, “unseemly to do thereon, (even) their own pleasure’, as this is the usual construction after N45, Cf. Esther ii. 9;

Law against preparing food deduced from Exod. xvi, 23, xxxv. 3. The order is dislocated here. Either we have a dittography of 30 or else the law concerning burdens should precede law about preparing food. Latter law in

30. Chief Jewish festivals observed in heaven. Cf. vi. 18.

31. the Creator of all things blessed it, but He did not sanctify all peoples .. . to keep Sabbath thereon, but Israel alone. The words or rather the thought of them recurs in the Jewish Prayer Book (ed. Singer), p. 124, ‘O Lord our God . . . who hast sanctifiedus ... and... hast givenus this holy Sabbath; ’ 139, ‘ Thou didst not give it unto the nations of other lands,’ &c.

31. it. Restored by a change of punctuation in one letter.

Israel alone privileged and for ever. Cf. Lev. vii. 36, xxiii. 14; Ex. xxvii. 21.

32. He had created for blessing and holiness and glory. Cf. Jewish Prayer Book, p. 150. ‘This Sabbath day

which Thou hast given us for holiness . . . for honour and for glory.’

Adam names all creatures, 1-3. Creation of Eve and enactment of Levitical laws of purification, 4-14. Adam and Eve in Paradise: thew sin and expulsion, 15-29. Law of covering one’s shame enacted, 30-2. Adam and Eve live in Eldé, 32-5. (Cf. Gen. ii. 18-25, iii.)

31 And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds, and everything that moves on the earth, and everything that moves in the water, according to their kinds, and according to their types: the beasts on the first day; the cattle on the second day; the birds on the third day; and all that which moves on the earth on the fourth day; and that which moves in the water on the fifth day.

2 And Adam named them all by their respective names, and as he called them, so was their name. 3 And on these five days Adam saw all these, male and female, according to every kind that was on 4 the earth, but he was alone and found no helpmeet for him. And the Lord said unto us: ‘It is not 5 good that the man should be alone: let us make a helpmeet for him.’ And the Lord our God caused a deep sleep to fall upon him, and he slept, and He took for the woman one rib from amongst 6his ribs, and this rib was the origin of the woman from amongst his ribs, and He built up the flesh in its stead, and built the woman. And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her: ‘ This is now bone of my bones and flesh of my flesh ; she shall be called 7 [my] wife; because she was taken from her husband.’ Therefore shall man and wife be one, and therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be g one flesh. In the first week was Adam created, and the rib—his wife: in the second week He showed her unto him: and for this reason the commandment was given to keep in their defilement, g for a male seven days, and for a female twice seven days. And after Adam had completed forty days in the land where he had been created. we brought him into the garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the garden 10 of Eden. And for this reason the commandment is written on the heavenly tablets in regard to her that gives birth: ‘if she bears a male, she shall remain in her uncleanness seven days according to the first week of days, and thirty and three days shall she remain in the blood of her purifying, and she shall not touch any hallowed thing, nor enter into the sanctuary, until she accomplishes these 11 days which (are enjoined) in the case of a male child. But in the case of a female child she shall remain in her uncleanness two weeks of days, according to the first two weeks, and sixty-six days 12 in the blood of her purification, and they will be in all eighty days.’ And when she had completed these eighty days we brought her into the garden of Eden, for it is holier than all the earth besides, 13 and every tree that is planted init is holy. Therefore, there was ordained regarding her who bears a male or a female child the statute of those days that she should touch no hallowed thing, nor 14 enter into the sanctuary until these days for the male or female child are accomplished. This is the law and testimony which was written down for Israel, in order that they should observe (it) all the 15 days. And in the first week of the first jubilee, Adam and his wife were in the garden of Eden for 1-7 a.m. seven years tilling and keeping it, and we gave him work and we instructed him to do everything 16 that is suitable for tillage. And he tilled (the garden), and was naked and knew it not, and was not ashamed, and he protected the garden from the birds and beasts and cattle, and gathered its fruit, and eat, and put aside the residue for himself and for his wife [and put aside that which was : 17 being kept]. And after the completion of the seven years, which he had completed there, seven 8 a.m. years exactly, and in the second month, on the seventeenth day (of the month), the serpent came and approached the woman, and the serpent said to the woman, ‘Hath God commanded you,

3. found, Mass., Sam.; against LXX, Syr., Vulg. of Gen. ii. 20, ‘ was found’.

4. Let us make. So Gen. ii. 18 (LXX, Vulg.). Mass., Sam., Syr., ‘I will make’.

6. [my] interpolated from Eth. version, where alone it is found; Mass., Syr., Vulg. > ‘her’.

7. Omits ‘twain’ as Mass., Onk.

8-14. Adopts ancient or invents new legend to explain origin of law of purification after child-birth in Ley. xii. 2-5. Cf. Conflict of Adam and Eve, i.74; Anastasius Sinaita; Glycas, Chron. 392; Syncell. i. 8-9; Midrash Tadshe xv ; Eppstein, 2. 2. /. (1890), xxxi. 92. For quotations see Charles’ Commentary, 22-4.

10. heavenly tablets. Cf. 1 En. xlvii. 3, Ixxxi. 1, xciii. 2, ciii. 2; Test. Levi v; Test. Asher ii, vii. In En. and Test. the idea wavers between absolute determinism and prediction pure and simple.

In Jubilees they are at times a record even for contemporary events (xiv. 9, xxx. 20, xxxi. 32), or a heavenly copy of

15. Adam seven years in paradise. Sanh. 38 6, Die Schatzhohle (trans. Bezold), p. 7, says six hours.

God instructs him. Cf. Isa. xxviii. 26-9; later assigned to Michael (Vit. Ad. xxii) or angels (Ber. Rabb. 24). suitable. With Littmann I take zajdstar’i.as = 85. See onii.9. But the ord. sense ‘revealed’ may be right here.

THE: BOOK (OF JUBILEES 3S.“ 18—-4. 3

18 saying, Ye shall not eat of every tree of the garden?’ And she said to it, ‘Of all the fruit of the trees of the garden God hath said unto us, Eat; but of the fruit of the tree which is in the midst of the garden’ God hath said unto us, Ye shall not eat thereof, neither shall ye touch it, lest ye die.’

19 And the serpent said unto the woman, ‘ Ye shall not surely die: for God doth know that on the day ye shall eat thereof, your eyes will be opened, and ye will be as gods, and ye will know good and

20 evil.’ And the woman saw the tree that it was agreeable and pleasant to the eye, and that its fruit

21 was good for food, and she took thereof and eat. And when she had first covered her shame with figleaves, she gave thereof to Adam and he eat, and his eyes were opened, and he saw that he was

22 maked. And he took figleaves and sewed (them) together, and made an apron for himself, and

23, 24 covered his shame. And God cursed the serpent, and was wroth with it for ever.... And He was wroth with the woman, because she hearkened to the voice of the serpent, and did eat; and He said unto her: ‘I will greatly multiply thy sorrow and thy pains: in sorrow thou shalt bring forth

25 Children, and thy return shall be unto thy husband, and he will rule over thee.’ And to Adam also he said, ‘ Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which ° I commanded thee that thou shouldst not eat thereof, cursed be the ground for thy sake: thorns and thistles shall it bring forth to thee, and thou shalt eat thy bread in the sweat of thy face, till thou returnest to the earth from whence thou wast taken ; for earth thou art, and unto earth shalt

26 thou return. And He made for them coats of skin, and clothed them, and sent them forth from

27 the Garden of Eden. And on that day on which Adam went forth from the Garden, he offered as a sweet savour an offering, frankincense, galbanum, and stacte, and spices in the morning with the

28 rising of the sun from the day when he covered his shame. And on that day was closed the mouth of all beasts, and of cattle, and of birds, and of whatever walks, and of whatever moves, so that they could no longer speak: for they had all spoken one with another with one lip and with one tongue.

29 And He sent out of the Garden of Eden all flesh that was in the Garden of Eden, and all flesh was scattered according to its kinds, and according to its types unto the places which had been created

30 for them. And to Adam alone did He give (the wherewithal) to cover his shame, of all the beasts and

31 cattle. On this account, it is prescribed on the heavenly tablets as touching all those who know the judgment of the law, that they should cover their shame, and should not uncover themselves as the

32 Gentiles uncover themselves. And on the new moon of the fourth month, Adam and his wife went 8 a.m.

33 forth from the Garden of Eden, and they dwelt in the land of Elda in the land of their creation. And

34 Adam called the name of his wife Eve. And they had no son till the first jubilee, and after this he

35 knew her. Now he tilled the land as he had been instructed in the Garden of Eden.

Cain and Abel and other children of Adam, 1-12. Enos, Kenan, Mahatalel, fared, 13-15. Enoch and his history, 16-25. Four sacred places, 26. Methuselah, Lamech, Noah, 27,28. Death of Adam and Cain, 29-32. Shem, Ham, and Faphet, 32. (Cf. Gen. iv-v.)

4: And in the third week in the second jubilee? she gave birth to Cain, and in the fourth? she 64—70 a.m. 2 gave birth to Abel, and in the fifth ° she gave birth to her daughter Awan. And in the first (year) of 71-77 a.m. the third jubilee,{ Cain slew Abel because (God) accepted the sacrifice of Abel, and did not accept 78-84 a.m. 3 the offering of Cain. And he slew him in the field: and his blood cried from the ground to heaven, 99-1054,

23. Lacuna: supply from Syncell. i. 14; Targ., Ps.-Jon. on Gen. ili. 14, Midrash Koheleth some statement to the effect that the serpent’s feet were cut off. Cf. Joseph. Av. i. 1. 4.

24. Follows Gen. iii. 16 (LXX).

25. thy bread. So LXX. Mass., Sam. > ‘thy’.

wast taken, ‘anshd’éka corrupt, as often, for sanashd’ cha. 27. Adam’s incense-offering antedates Exod. xxx. 34. day...hecovered his shame. Cf. Exod. xx. 26, xxviii. 42. Beer 41 suggests he was thinking of priests at the altar.

28. A common Jewish belief. Cf. Joseph. Amz. i. 1.4; Conflict of Adam and Eve,i.18; Philo, Quaest. in Gen. i. 32. Our text is quoted by Syncell. i.14; Cedren. i. 9,10; Zonaras, i. 23. Original language was said to be Hebrew (xii. 25; cf. Jerus. Targ. on Gen. xi. 1; Ber. rabb. 18; Jerahmeel, xxxviii. 11) ; or Syriac (Dze Schatzhohle, Theodoret, Ephraem); or Greek (Eutychius; 2 En, xxx. 13; Or. Sibyll. ili. 24-6); or Aramaic, since Adam wrote Ps. cexxxix (Sanh. 384; but Shabb. 124 says angels do not understand Aramaic).

31. Good indication of date. Author protests against following Greeks in stripping for the games. Cf. 1 Macc.

i *E1da, corrupt for 745yp, ‘land of nativity,’ as Onk. and Ps.-Jon. in Gen. iii.23. So ‘creation’ is a rendering of Elda. 34- No marriage in Eden. Cf. Die Schatzhohle, p. 7. IV. 1. No two early authorities agree in the names of Adam’s daughters. \ } Syncell. i. 14 dates Cain’s birth in 70 A.M., Abel’s in 77, ‘ Asouam’s’ (= Awan’s) in 85, and puts Abel's sacrifice at 22 years of age, i.e. 99 A.M.

4 complaining because he had slain him. And the Lord reproved Cain because of Abel, because he had slain him, and he made him a fugitive on the earth because of the blood of his brother, and hé 5 cursed him upon the earth. And on this account it is written on the heavenly tables, ‘Cursed is he who smites his neighbour treacherously, and let all who have seen and heard say, So be it; and 6 the man who has seen and not declared (it), let him be accursed as the other.’ And for this reason we announce when we come before the Lord our God all the sin which is committed in heaven and 7 on earth, and in light and in darkness, and everywhere. And Adam and his wife mourned for 99-127 A. Abel four weeks of years, and in the fourth year of the fifth week they became joyful, and Adam 130 a.m. knew his wife again, and she bare him a son, and he called his name Seth; for he said ‘GOD has 8 raised up a second seed unto us on the earth instead of Abel; for Cainslew him.’ And in the sixth g week he begat his daughter Aztra. And Cain took Awan his sister to be his wife and she bare 134-40 A.M him Enoch at the close of the fourth jubilee. And in the first year of the first week of the fifth 190-196a.m jubilee, houses were built on the earth, and Cain built a city, and called its name after the name of 197 A.M. 10, 11 his son Enoch. And Adam knew Eve his wife and she bare yet nine sons. And in the fifth week 225-31 a.m of the fifth jubilee Seth took Azira his sister to be his wife, and in the fourth (year of the sixth 235 A.M. 12, 13 week) she bare him Enos. He began to call on the name of the Lord on the earth. And in the | seventh jubilee in the third week Enos took Ndédm his sister to be his wife, and she bare him a son 399-15 A.M

14 in the third year of the fifth week, and he called his name Kenan. And at the close of the eighth 325, 386- jubilee Kenan took Mdaléléth his sister to be his wife, and she bare him a son in the ninth jubilee, 392 a.m.

15 in the first week in the third year of this week, and he called his name Mahalalel. And in the 395 4-™, second week of the tenth jubilee Mahalalel took unto him to wife Dinah,.the daughter of Barak?él 449-55 A.M the daughter of his father’s brother, and she bare him a son in the third week in the sixth year, and 461 «.m. he called his name Jared; for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do

16 judgment and uprightness on the earth. And in the eleventh jubilee Jared took to himself a wife, 512-18 a.m and her name was Baraka, the daughter of Rasdjal, a daughter of his father’s brother, in the fourth week of this jubilee, and she bare him a son in the fifth week, in the fourth year of the jubilee, and 522 A.M.

17 he called his name Enoch. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom and who wrote down the Signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of

18 their separate months. And he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years

1g aS we made (them), known to him. And what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until the day of judgment; he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all

zo the children of men and for their generations. And in the twelfth jubilee, in the seventh week 582-88 a.m.

complaining. Cf. Gen. iv. 10; 1 En. xxii. 5, 6. . Eth. 2h, a bad transliteration of Hebrew ¥3, ‘fugitive,’ Gen. iv. 12. . Cf. Intr. to 2 Enoch xxxiv, Charles’ edition.

7-8. Usually the mother names the child in Genesis, father in ‘Jubilees’, as Sam, in Gen. iv, 25. Exceptions are

g. Enoch. Cf. Gen. iv. 17; Syncell. i. 16; Jashar, 96.

10. nine sons, quoted by Epiph. Haer. xxxix. 6. Jashar speaks of three; Syncell. i. 18 and Vit. Ad. of thirty-three.

11. ( ) supplied acc. to Syncell. i. 17.

12. Gen.iv.26. Originally as here bmn was taken ina goodsense. Cf. Joseph. Azz. i. 3. 1, LXX, Syr., but Jerome, and later Rabbis, e.g. Ber. Rabb. 23, Jashar ii. 1090, ‘Chronicles of Jerahmeel’ xxiv. 9, xxvi. 20, Shabb, 118 4, and Onk. take as implying ceasing from prayer or beginning idolatry.

15. Read ‘father’s brother’ for ‘ father’s sister’ with Greek MS. 7 on Gen. v. 15 and Syriac Fragment.

Jared... descended, play on words in Hebrew. :

angels of the Lord descended on the earth. Gen. vi. 1-4; Is. xxiv. 21. True interpretation here as in 1 Enoch vi. 2 (Greek), Test. of XII Patr., Philo, Jude, 2 Peter, and Epiphanius. Subsequently to Christians, ‘sons of God’ become ‘children of Seth;’ first in Julius Africanus, emphatically in Chrysostom, Homz/ées, Augustine, De Czv, Dei, xv, Jerome, Comm. in Ps. cxxxii, Eutychius, Syncellus, Dee Schatzhohle, Conflict of Adam and Eve, esp. bk. iii, iv, Zonaras, Glycas. Later Jewish authors (Onkelos, Symmachus, Ps.-Jon., Ber. rabb., Jashar, &c.) made them into ‘mighty men’, ‘judges’, &c. By this means Enoch’s greatness was transferred to Seth by Christians, just as to Moses, Ezra, Elijah, by Jews.

17-23. Shows the parts of Enoch books which were known to our author. Cf. 1 En. vi-xvi, xxiii-xxxvi, Ixxii-xc.

17. For ‘Enoch the scribe’ see 1 En, xii. 3, 4. Contrast 1 En. Ixix. 8.

18. Enoch does not deal with ‘ weeks of jubilees’, &c. See Jub. vii. 37, xxi. 10 (note). ;

19. This vision is that in 1 En. Ixxxiii-xc. Name of his wife and nature of his dream are the same in both, also ascetic tone (vision seen before marriage). ;

I

THE BOGK. OF JUBILEBS 4 20-33 - thereof, he took to himself a wife,and her name was Edni, the daughter of Danél, the daughter of his father’s brother, and in the sixth year in this week she bare him a son and he called his name 587 a.m. 21 Methuselah. And he was moreover with the angels of God these six jubilees of years, and they showed him everything which is on earth and in the heavens, the rule of the sun, and he wrote down 22 everything. And he testified to the Watchers, who had sinned with the daughters of men; for these had begun to unite themselves, so as to be defiled, with the daughters of men, and Enoch 23 testified against (them) all. And he was taken from amongst the children of men, and we conducted him into the Garden of Eden in majesty and honour, and behold there he writes down the con- 24 demnation and judgment of the world, and all the wickedness of the children of men. And on account of it (God) brought the waters ‘of the flood upon all the land of Eden; for there he was set as a sign and that he should testify against all the children of men, that he should recount all the 25 deeds of the generations until the day of condemnation. And he burnt the incense of the sanctuary, 26 (even) sweet spices acceptable before the Lord on the Mount. For the Lord has four places on the earth, the Garden of Eden, and the Mount of the East, and this mountain on which thou art this day, Mount Sinai,and Mount Zion (which) will be sanctified in the new creation for a sanctification of the earth ; through it will the earth be sanctified from all (its) guilt and its uncleanness through- 27 out the generations of the world. And in the fourteenth jubilee Methuselah took unto himself 652 a.m. a wife, Edna the daughter of ’Azrial, the daughter of his father’s brother, in the third week, in the 28 first year of this week, and he begat a son and called his name Lamech. And in the fifteenth 701-7 A.M. jubilee in the third week Lamech took to himself a wife, and her name was Béténds the daughter of Barakiil, the daughter of his father’s brother, and in this week she bare him a son and he called his name Noah, saying, ‘ This one will comfort me for my trouble and all my work, and for the ground 29 which the Lord hath cursed.’ And at the close of the nineteenth jubilee, in the seventh week in 930 a.m. the sixth year thereof, Adam died, and all his sons buried him in the land of his creation, and he 30 was the first to be buried in the earth. And he lacked seventy years of one thousand years; for one thousand years are as one day in the testimony of the heavens and therefore was it written concerning the tree of knowledge: “On the day that ye eat thereof ye shall die.’ For this reason he 31 did not complete the years of this day; for he died during it. At the close of this jubilee Cain was killed after him in the same year ; for his house fell upon him and he died in the midst of his house, and he was killed by its stones ; for with a stone he had killed Abel, and by a stone was he killed in 32 righteous judgment. For this reason it was ordained on the heavenly tablets: ‘ With the instrument with which a man kills his neighbour with the same shall he be killed ; after the manner that 33 he wounded him, in like manner shall they deal with him.’ And in the twenty- -fifth jubilee Noah 1205 a.m. took to himself a wife, and her name was ‘Emzara, the daughter of Raké’él, the daughter of his father’s brother, in the first year in the fifth week: and in ‘the third year thereof she bare him 1207 a.m. Shem, in the fifth year thereof she bare him Ham, and in the first year in the sixth week she bare 1209 a.m. him Japheth. 1212 A.M.

21, 22. Refer to 1 En. xii—xvi, xxiii-xxxvi.

23. Points to tradition like that at base of 1 En. Ixx. Enoch is heavenly scribe here as in 2 En. xxiii. 1-3.

Garden of Eden, as in t En. Ixx. I-3; 2 En. Ixvii. 2

25. guatr corrupt for guétaré, * sweet spices.’ Cf. Exod. xxx. 7.

26. Four abodes of God on earth. ‘ Mountain of the East’, uncertain; either Mount Ephraim (Rapoport, ZDA/u, xi. 730-33, implying Samaritan authorship) or Lubar on Ararat (Rénsch, pp- 505-6); or mount above Eden where Sethites live (in Die Schatzhihle, Conflict of Adam and Eve, &c.); or ‘throne of God’ int En. xviii. 6, xxiii, 1, xxxii. 1.

27. father’s brother. Emended as in iv. 15.

28. Cf. Gen. v. 29. ? Noah born in 707 as Sam. Chron. The explanation of Noah’s name is much elaborated in Jashar 134; Ber. Rabb. 25.

30. one thousand years ...one day. 2 Pet. iii.8; Ep. Barn. xv; 2 En. xxxiii; Justin, Dial. c. Tryph. \xxxi, and Lactant. /mstztution. vii. 14.

On the day, &c. Cf. Gen. ii. 17.

31-2. Two legends exist of Cain’s death. This is the earlier, quoted in Syncell. i. 19; Cedren. i. 16. Law of exact retribution enforced by Cain’s fate; cf. Exod. xxi. 24; Lev. xxiv. 19. Beer says this law was unknown to traditional Judaism in cases of murder; but cf. 2 Macc. v. 10, xv. 32. It reaches the ideal in Gal. vi. 7; Col. ili. 25 and Gospel parables of ‘ Dives and Lazarus’ and ‘ Unforgiving Debtor’. The later legend makes Lamech slay Cain.

33- Shem really oldest in Gen. x. 21: so Vulg., Sanh. 69 6.

THE BOOKGE?)U BILEES 5.22

The angels of God marry the daughters of men,1. Corruption of all creation, 2-3. Punishment of the fallen angels and their children, 4-ga. Final judgment announced, 96-16. Day of Atone-— ment, 17-18. The deluge foretold, Noah builds the ark, the deluge, t9-32. (Cf. Gen. vi-viii.

51 And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they

2 chose, and they bare unto them sons and they were giants. And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walks on the earth—all of them corrupted their ways and their orders, and they began to devour each other, and lawlessness increased on the earth and every imagination of the thoughts of all men

3 (was) thus evil continually. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil

4 before His eyes. And He said that He would destroy man and all flesh upon the face of the earth

5,6 which He had created. But Noah found grace before the eyes of the Lord. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, and He bade us to bind them in the depths of the earth, and

7 behold they are bound in the midst of them, and are (kept) separate. And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed

8 from under heaven. And He said ‘ My spirit shall not always abide on man ; for they also are flesh

g and their days shall be one hundred and twenty years’. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword

to and were destroyed from the earth. And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation, when judgment is executed on all those who have corrupted their ways and their works before It the Lord. And He fdestroyed} all from their places, and there twast not left one of them whom 12 He judged not according to all their wickedness. And he tmadet} for all his works a new and righteous nature, so that they should not sin in their whole nature for ever, but should be all

13 righteous each in his kind alway. And the judgment of all is ordained and written on the heavenly - tablets in righteousness—even (the judgment of) all who depart from the path which is ordained for them to walk in; and if they walk not therein, judgment is written down for every creature and

14 for every kind. And there is nothing in heaven or on earth, or in light or in darkness, or in Sheol or in the depth, or in the place of darkness (which is not judged); and all their judgments are

15 ordained and written and engraved. In regard to all He will judge, the great according to his

16 greatness, and the small according to his smallness, and each according to his way. And He is not one who will regard the person (of any), nor is He one who will receive gifts, if He says that He will execute judgment on each: if one gave everything that is on the earth, He will not regard the

17 gifts or the person (of any), nor accept anything at his hands, for He is a righteous judge. [And of the children of Israel it has been written and ordained: If they turn to him in righteousness,

18 He will forgive all their transgressions and pardon all their sins. It is written and ordained that

19 He will show mercy to all who turn from all their guilt once each year.] And as for all those who corrupted their ways and their thoughts before the flood, no man’s person was accepted save that of Noah alone; for his person was accepted in behalf of his sons, whom (God) saved from the waters of the flood on his account ; for his heart was righteous in all his ways, according as it was com-

20 manded regarding him, and he had not departed from aught that was ordained for him. And the Lord said that he would destroy everything which was upon the earth, both men and cattle, and

21 beasts, and fowls of the air, and that which moveth on the earth. And He commanded Noah to

22 make him an ark, that he might save himself from the waters of the flood. And Noah made the ark in all respects as He commanded him, in the twenty-seventh jubilee of years, in the fifth week 1307 a.m.

3. wrought all manner of evil. See Ethiopic text.

4. that He would, &c. So MSS. dc.

11-12. Corruption of tense probable in Hebrew; the ‘new creation’ is still in the future.

17-18. Interpolated, or transposed from xxxiv. 18-19. J

18, The Day of Atonement blots out all sins for the truly penitent (contrary to Lev. xvi. 21 ; Yoma viii, 9).

22. Read ‘twenty-seventh’ for ‘twenty-second’.

~ 23 in the fifth year (on the new moon of the first month). And he entered in the sixth (year) thereof, 1308 a.m. in the second month, on the new moon of the second month, till the sixteenth; and he entered, and all that we brought to him, into the ark, and the Lord closed it from without on the seventeenth evening. :

24 And the Lord opened seven flood-gates of heaven, And the mouths of the fountains of the great deep, seven mouths in number. 25 And the flood-gates began to pour down water from the heaven forty days and forty nights, And the fountains of the deep also sent up waters, until the whole world was full of water. 26 And the waters increased upon the earth: Fifteen cubits did the waters rise above all the high mountains, And the ark was lift up above the earth, : And it moved upon the face of the waters. 27 And the water prevailed on the face of the earth five months—one hundred and fifty days. 28, 29 And the ark went and rested on the top of Libar, one of the mountains of Ararat. And (on the new moon) in the fourth month the fountains of the great deep were closed and the flood-gates of heaven were restrained ; and on the new moon of the seventh month all the mouths of the abysses 3° of the earth were opened, and the water began to descend into the deep below. And on the new moon of the tenth month the tops of the mountains were seen, and on the new moon of the first 1309 A.M. 31 month the earth became visible. And the waters disappeared from above the earth in the fifth week in the seventh year thereof,and on the seventeenth day in the second month the earth was dry. 32 And on the twenty-seventh thereof he opened the ark, and sent forth from it beasts, and cattle, and birds, and every moving thing.

Sacrifice of Noah, 1-3 (cf. Gen. viii. 20-2). God's covenant with Noah, eating of blood forbidden, 4-10 (cf. Gen. ix. 1-17). Moses bidden to renew this law against the eating of blood, 11-14. Bow set in the clouds for asign,15-16. Feast of weeks instituted, history of its observance, 17-22. Feasts of the new moons, 23-8. Division of the year into 364 days, 29-38.

G: And on the new moon of the third month he went forth from the ark, and built an altar on 2 that mountain. And he made atonement for the earth, and took a kid and made atonement by its blood for all the guilt of the earth; for everything that had been on it had been destroyed, save

3 those that were in the ark with Noah. And he placed the fat thereof on the altar, and he took an ox, and a goat, and a sheep and kids, and salt, and a turtle-dove, and the young of a dove, and placed a burnt sacrifice on the altar, and poured thereon an offering mingled with oil, and sprinkled

_ wine and strewed frankincense over everything, and caused a goodly savour to arise, acceptable before 4the Lord. And the Lord smelt the goodly savour, and He made a covenant with him that there should not be any more a flood to destroy the earth ; that all the days of the earth seed-time and harvest should never cease ; cold and heat, and summer and winter, and day and night should not

5 Change their order, nor cease for ever. ‘And you, increase ye and multiply upon the earth, and_ become many upon it, and be a blessing upon it. The fear of you and the dread of you I will

6 inspire in everything that is on earth and in the sea. And behold I have given unto you all beasts, and all winged things, and everything that moves on the earth, and the fish in the waters, and all

/ things for food ; as the green herbs, I have given you all things to eat. But flesh, with the life thereof, with the blood, ye shall not eat ; for the life of all flesh is in the blood, lest your blood of your lives be required. At the hand of every man, at the hand of every (beast) will I require the

8 bleod of man. Whoso sheddeth man’s blood by man shall his blood be shed; for in the image of

9, 10 God made He man. And you, increase ye, and multiply on the earth... And Noah and his sons

28. Laibar, in Armenia (Sayce); the Babylonian Noah rested on Mount Nizir, in the Lulubi of the Assyrian inscriptions.

31. The earth became dry exactly one year after Noah entered the ark. In Gen. vili. 14 this is on the twentyseventh, not the seventeenth day. Lagarde’s LXX MS. z on Gen. viil. 14 quotes part of 31 and 32; also the date in vi. I.

VI. 1. Cf. xiv. 1, xliv. 1 (events on same date). Ber. Rabb. 34 placed Noah’s altar at Jerusalem. 2. Cf. Lev. xviii. 26; Num. xxxv. 33, but they give no exact parallels. 3. Gen. vili. 20, expanded by Lev. ii. 2, 5; Exod. xxix. 40. acceptable, jéshamer for text jéshamer. _4-7. God’s covenant with Noah, as Gen. viii, ix. 5. be a blessing for ‘ multiply’ in Gen. ix. 7. upon. Text md@ekala corrupt for /d'eléhd. 10-14. Noah’s covenant is completed and confirmed by the Mosaic one in same month. Cf. Exod. xix. I.

swore that they would not eat any blood that was in any flesh, and he made a covenant before the 11 Lord God for ever throughout all the generations of the earth in this month. On this account He spake to thee that thou shouldst make a covenant with the children of Israel in this month upon the mountain with an oath, and that thou shouldst sprinkle blood upon them because of all the words

12 of the covenant, which the Lord made with them forever. And this testimony is written concerning |

you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, and the man who eats the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land.

13 And do thou command the children of Israel to eat no blood, so that their names and their seed

14 may be before the Lord our God continually. And for this law there is no limit of days, for it is for ever. They shall observe it throughout their generations, so that they may continue supplicating on your behalf with blood before the altar; every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep

15 it and not be rooted out. And He gave to Noah and his sons a sign that there should not again

16 be a flood on the earth. He set His bow in the cloud for a sign of the eternal covenant that there

17 should not again bea flood on the earth to destroy it all the days of the earth. For this reason it is ordained and written on the heavenly tablets, that they should celebrate the feast of weeks in this

18 month once a year, to renew the covenant every year. And this whole festival was celebrated in

heaven from the day of creation till the days of Noah—twenty-six jubilees and five weeks of years: |

and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah’s death, and from the day of Noah’s death his sons did away with (it) until the days of Abraham, and 1g they eat blood. But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days, and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain. zo And do thou command the children of Israel to observe this festival in all their generations for a 21 commandment unto them: one day in the year in this month they shall celebrate the festival. For it is the feast of weeks and the feast of first fruits: this feast is twofold and of a double nature: 22 according to what is written and engraven concerning it, celebrate it. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 23 And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. These are written and ordained 24 as a testimony for ever. And Noah ordained them for himself as feasts for the generations for ever, 25 so that they have become thereby a memorial unto him. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened 26 (the ark) and saw the earth. And on the new moon of the fourth month the mouths of the depths of the abyss beneath were closed. And on the new moon of the seventh month all the mouths of 27 the abysses of the earth were opened, and the waters began to descend intothem. And on the new 28 moon of the tenth month the tops of the mountains were seen, and Noah was glad. And onethis account he ordained them for himself as feasts for a memorial for ever, and thus are they ordained. 29 And they placed them on the heavenly tablets, each had thirteen weeks; from one to another

(passed) their memorial, from the first to the second, and from the second to the third, and from the »

30 third to the fourth. And all the days of the commandment will be two and fifty weeks of days, and (these will make) the entire year complete. Thus it is engraven and ordained on the heavenly

31 tablets. And there is no neglecting (this commandment) for a single year or from year to year.

11, 14. Proper use of blood in daily sacrifice. Cf. Num. xxviii. 3-8.

17-18. the feast of weeks is connected with Noah’s covenant here only. Later it is ascribed to Moses, The name ‘ Pentecost’ (2 Macc. xii. 32; Tobit ii. 1; 1 Cor. xvi. 8) is not yet in use.

celebrate, ecdard, emended from gébré, ‘its celebration.’ ;

22. one day = first day (Eppstein), i.e. of the week. Pentecost was to be on a Sunday every year. Cf. xlix. 7, 8, .

23. The four great days of the year have a religious significance here, but an astronomical one in 1 En. Ixxv. 1, 2, Ixxxli. 11 (intercalary days). Cf. Ezek. xlvi. 6; Rosh ha-Shanah, i: 1. They are associated here with patriarchal

29-30. Solar year of 364 days (cf. iv. 17, v. 27, xii. 16) = 12 months of 30 days and 4 intercalary days. Eppstein, on vi. 32 (Revue des Etudes Juives xxii. 10-13), suggests that Jubilees uses two calendars—the second being a parallel ecclesiastical year, a multiple of 7; i.e. 13 months of 28 days. Cf. vi. 22,28. ‘On the great difficulties connected with the calendar of our author and of pre-Christian Judaism see my Commentary 77 /oc. '

2 And command thou the children of Israel that they observe the years according to this reckoning— three hundred and sixty-four days, and (these) will constitute a complete year, and they will not disturb its time from its days and from its feasts; for everything will fall out in them according to

33 their testimony, and they will not leave out any day nor disturb any feasts. But if they do neglect and do not observe them according to His commandment, then they will disturb all their seasons, and the years will be dislodged from this (order), [and they will disturb the seasons and the years

34 will be dislodged] and they will neglect their ordinances. And all the children of Israel will forget, and will not find the path of the years, and will forget the new moons, and seasons, and sabbaths,

35 and they will go wrong as to all the order of the years. For I know and from henceforth will I declare it unto thee, and it is not of my own devising; for the book (lies) written before me, and on the heavenly tablets the division of days is ordained, lest they forget the feasts of the covenant

36 and walk according to the feasts of the Gentiles after their error and after their ignorance. For there will be those who will assuredly make observations of the moon—how (it) disturbs the

37 seasons and comes in from year to year ten days too soon. For this reason the years will come upon them when they will disturb (the order), and make an abominable (day) the day of testimony, and an unclean day a feast day, and they will confound all the days, the holy with the unclean, and the unclean day with the holy ; for they will go wrong as to the months and sabbaths and feasts and

38 jubilees. For this reason I command and testify to thee that thou mayst testify to them ; for after thy death thy children will disturb (them), so that they will not make the year three hundred and sixty-four days only, and for this reason they will go wrong as to the new moons and seasons and sabbaths and festivals, and they will eat all kinds of blood with all kinds of flesh.

Noah plants a vineyard and offers a sacrifice, 1-5. Becomes drunk and exposes his person, 6-9. The cursing of Canaan and blessing of Shem and Fapheth, 10-12 (cf. Gen. ix. 20-8). Moah’s sons and grandsons and their cities,13-19. Noah teaches his sons regarding the causes of the deluge and admonishes them to avoid the eating of blood and murder, to keep the law regarding fruit trees and let the land lie fallow every seventh year, as Enoch had directed, 20-39.

7x And in the seventh week in the first year thereof, in this jubilee, Noah planted vines on 1317 a.m. the mountain on which the ark had rested, named Laibar, one of the Ararat Mountains, and they produced fruit in the fourth year, and he guarded their fruit, and gathered it in this year in the 1320 a.m.

2seventh month. And he made wine therefrom and put it into a vessel, and kept it until the fifth 1321 a.m. 3 year, until the first day, on the new moon of the first month. And he celebrated with joy the day of this feast, and he made a burnt sacrifice unto the Lord, one young ox and one ram, and seven sheep, each a year old, and a kid of the goats, that he might make atonement thereby for himself 4 and his sons. And he prepared the kid first, and placed some of its blood on the flesh that was on the altar which he had made, and all the fat he laid on the altar where he made the burnt sacrifice, 5 and the ox and the ram and the sheep, and he laid all their flesh upon the altar. And he placed all their offerings mingled with oil upon it, and afterwards he sprinkled wine on the fire which he had previously made on the altar, and he placed incense on the altar and caused a sweet savour to 6 ascend acceptable before the Lord his God. And he rejoiced and drank of this wine, he and his 7 children with joy. And it was evening, and he went into his tent, and being drunken he lay down 8 and slept, and was uncovered in his tent as he slept. And Ham saw Noah his father naked, and 9 went forth and told his two brethren withcut. And Shem took his garment and arose, he and Japheth, and they placed the garment on their shoulders and went backward and covered the shame ro of their father, and their faces were backward. And Noah awoke from his sleep and knew all that his younger son had done unto him, and he cursed his son and said: ‘Cursed be Canaan; an 11 enslaved servant shall he be unto his brethren.’ And he blessed Shem, and said: ‘ Blessed be the

32. The impossible number 364 as in 1 En. Ixxiv. 10, lxxv. 2; 2 En. xlviii, is probably due to dogmatic considerations; to make the festivals fall on the same day of the week from year to year. Contrast 2 En. xiv. 1 (‘ 3654 days’).

Bacon, Hebraica, viii. 79-88, 124-39 (1891-2), shows that the same causes operated on the authors of the Deluge story in P. The flood lasted ove year in the Chaldaean account—this was a lunar year of 354 days but P makes it last one year and ten days; i.e. a year of 364 days.

35. not of my own devising. Cf. Num. xvi. 8; Apoc. Bar. xiv. If. ,

36. Cf. ii. 9, iv. 21. Contrast 1 En. lxxiv. 12; Sam. Chronicle (Neubauer, Journal Asiatique (1869), xiv, no. lv.

VII. 3. Cf. ritual of Num. xxix, 2; 5.

5. acceptable. Emended as in vi. 3.

g. Text restored by emending gatsémi into gabi’dmz.

THE BOOK?IGB FUBILEES 7. ya2—

12 Lord God of Shem, and Canaan shall be his servant. God shall enlarge Japheth, and God shall 13 dwell in the dwelling of Shem, and Canaan shall be his servant.’ And Ham knew that his father had cursed his younger son, and he was displeased that he had cursed his son, and he parted from 14 his father, he and his sons with him, Cush and Mizraim and Put and Canaan. And he built for 15 himself a city and called its name after the name of his wife N@élatama’ik. And Japheth saw it, and became envious of his brother, and he too built for himself a city, and he called its name after 16 the name of his wife “Adatanésés. And Shem dwelt with his father Noah, and he built a city close to his father on the mountain, and he too called its name after the name of his wife Sédéqétélébab. 17 And behold these three cities are near Mount Laibar; Sédéqétélébab fronting the mountain on its 18 east; and Na’éltama’tk on the south; ’Adatan’ésés towards the west. And these are the sons of Shem: Elam, and Asshur, and Arpachshad—this (son) was born two years after the flood—and 19 Lud, and Aram. The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and 20 Meshech and Tiras: these are the sons of Noah. And in the twenty-eighth jubilee Noah began to enjoin upon his sons’ sons the ordinances and commandments, and all the judgments that he knew, and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls 21 from fornication and uncleanness and all iniquity. For owing to these three things came the flood upon the earth, namely, owing to the fornication wherein the Watchers against the law of their ordinances went a whoring after the daughters of men, and took themselves wives of all which they 22 chose: and they made the beginning of uncleanness. And they begat sons the Naphidim, and {they were all unliket, and they devoured one another: and the Giants slew the Naphil, and the 23 Naphil slew the Elj6, and the Elj6 mankind, and one man another. And every one sold himself 24 to work iniquity and to shed much blood, and the earth was filled with iniquity. And after this they sinned against the beasts and birds, and all that moves and walks on the earth: and much blood was shed on the earth, and every imagination and desire of men imagined vanity and evil 25 continually. And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth 26 He destroyed everything. ‘And we were left, I and you, my sons, and everything that entered with us into the ark, and behold I see your works before me that ye do not walk in righteousness ; for in the path of destruction ye have begun to walk, and ye are parting one from another, and are envious one of another, and (so it comes) that ye are not in harmony, my sons, each with his brother. 27 For I see, and behold the demons have begun (their) seductions against you and against your children, and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, 28 and that ye, too, will be destroyed from the face of the earth. For whoso sheddeth man’s blood, and whoso eateth the blood of any flesh, shall all be destroyed from the earth.

29 And there shall not be left any man that eateth blood, Or that sheddeth the blood of man on the earth, Nor shall there be left to him any seed or descendants living under heaven ;

For into Sheol shall they go, And into the place of condemnation shall they descend, And into the darkness of the deep shall they all be removed by a violent death.

There shall be no blood seen upon you of all the blood there shall be all the days in which ye

° have killed any beasts or cattle or whatever flies upon the earth, and work ye a good work to your 31 souls by covering that which has been shed on the face of the earth. And ye shall not be like him who eats with blood, but guard yourselves that none may eat blood before you: cover the blood, 32 for thus have I been commanded to testify to you and your children, together with all flesh. And suffer not the soul to be eaten with the flesh, that your blood, which is your life, may not be required

33 at the hand of any flesh that sheds (it) on the earth. For the earth will not be clean from the blood

16. Shem is the good son. 18. Unintelligible text restored by a few slight changes. 20-39. Fragment of lost ‘Book of Noah’. Cf. Epiph. Azcorat. cxii. Our author has left unchanged the Ist persons of the verbs in verses 26-39. 21. These three things. Almost the three cardinal sins. Cf. Gen. vi. 2; 1 En. vil. 1; Ber. Rabb. 31. 22. Three classes of giants. Cf. 1 En. vil. 1 (Greek), Ixxxvi. 4, Ixxxviii. 2. were unlike, perhaps better ‘ plundered’ or ‘ strove’ (by slight emendations). 24. they sinned against. Cf. 1 En. vii. 5, by means of which the text is emended.

- which has been shed upon it; for (only) through the blood of him that shed it will the earth be 34 purified throughout all its generations. And now, my children, hearken: work judgment and righteousness that ye may be planted in righteousness over the face of the whole earth, and your 35 glory lifted up before my God, who saved me from the waters of the flood. And behold, ye will go and build for yourselves cities, and plant in them all the plants that are upon the earth, and moreover 36 all fruit-bearing trees. For three years the fruit of everything that is eaten will not be gathered: and in the fourth year its fruit will be accounted holy [and they will offer the first-fruits], acceptable before the Most High God, who created heaven and earth and all things. Let them offer in abundance the first of the wine and oil (as) first-fruits on the altar of the Lord, who receives it, and 37 what is left let the servants of the house of the Lord eat before the altar which receives (it). And in the fifth year make ye the release so that ye release it in righteousness and uprightness, and ye shall be righteous, 38 and all that you plant shall prosper. For thus did Enoch, the father of your father command Methuselah, his son, and Methuselah his son Lamech, and Lamech commanded me all the things 39 which his fathers commanded him. And I also will give you commandment, my sons, as Enoch commanded his son in the first jubilees: whilst still living, the seventh in his generation, he commanded and testified to his son and to his son’s sons until the day of his death.’

Kdiném discovers an inscription relating to the sun and stars,1-4. His sons,5-8. Noah’s sons and Noah divide the earth, 10-11. Shem’s inheritance, 12-21: Ham's, 22-4: Fapheth’s, 275-30. ff. Gen. x.)

8: In the twenty-ninth jubilee, in the first week, in the beginning thereof Arpachshad took to himself a wife and her name was RAast’éja, the daughter of Sasan, the daughter of Elam, and she

2 bare him a son in the third year in this week, and he called his name Kaindm. And the son grew, and his father taught him writing, and he went to seek for himself a place where he might seize for

3 himself a city. And he found a writing which former (generations) had carved on the rock, and he read what was thereon, and he transcribed it and sinned owing to it; for it contained the teaching of the Watchers in accordance with which they used to observe the omens of the sun and moon and

4 stars in all the signs of heaven. And he wrote it down and said nothing regarding it; for he was 5 afraid to speak to Noah about it lest he should be angry with him on account of it. And in the thirtieth jubilee, in the second week, in the first year thereof, he took to himself a wife,and her name was Mélka, the daughter of Madai, the son of Japheth, and in the fourth year he begat a son, and

6 called his name Shelah; for he said: ‘Truly I have been sent.’ [And in the fourth year he was born], and Shelah grew up and took to himself a wife, and her name was Md’ak, the daughter of Késéd, his father’s brother, in the one and thirtieth jubilee, in the fifth week, in the first year

7 thereof. And she bare him a son in the fifth year thereof, and he called his name Eber: and he took unto himself a wife, and her name was ’Azirad, the daughter of Nébrdd, in the thirty-second

8 jubilee, in the seventh week, in the third year thereof. And in the sixth year thereof, she bare him a son, and he called his name Peleg; for in the days when he was born the children of Noah began

9 to divide the earth amongst themselves: for this reason he called his name Peleg. And they 10 divided (it) secretly amongst themselves, and told it to Noah. And it came to pass in the beginning of the thirty-third jubilee that they divided the earth into three parts, for Shem and Ham and Japheth, according to the inheritance of each, in the first year in the first week, when one of us,

11 who had been sent, was with them. And he called his sons, and they drew nigh to him, they and their children, and he divided the earth into the lots, which his three sons were to take in possession, and they reached forth their hands, and took the writing out of the bosom of Noah, their father.

34. who saved me, &c. Probably read by 2 Peter ii. 5. may be planted. Emended by Dillmann by a change of one vowel.

36. Beer says this was the view of Ibn Ezra, Caraites, and Samaritans, concerning the fruit of the fourth year. The law in Lev. xix. 23-4 seems rather exacting. Our translation agrees with it in reading ‘will be accounted holy’ (dc; ‘will be gathered’ ad), but this interpretation is contrary to the ordinary view of Josephus, Azz. iv. 8. 19, &c.

37. Lacuna here. Laws about fruit should be continued.

39. the seventh. Cf. 1 En. Ix. 8, xciii. 3; Jude 14. See on xxi. Io for the attribution of halachoth to Enoch.

VIII. 5. Madai emended with Syr. Frag. and Lagarde’s Greek MS. 7: peAxa Ovyarnp pada. Text here corrupt. Play on words Shelah, ‘sent’. Cf. ‘ Peleg’ in 8. 9-10. The secret division of the earth is followed by an authoritative compact. The object here is to vindicate the Hebrew invasion of Palestine, as the rightful inheritance of sons of Shem. Cf. similar accounts in Epiph. Axcoraz. cxil; Adv. Haer. II. ii. 544; Chron. Paschale i. 53; Jerahmeel xxxi. 2; Syncell. i. 82; Cedren. i. 23.

12 And there came forth on the writing as Shem’s lot the middle of the earth which he should take as an inheritance for himself and for his sons for the generations of eternity, from the middle of the mountain range of Rafa, from the mouth of the water from the river Tina, and his portion goes towards the west through the midst of this river, and it extends till it reaches the water of the © abysses, out of which this river goes forth and pours its waters into the sea Mé/at, and this river flows into the great sea. And all that is towards the north is Japheth’s, and all that is towards the

13 south belongs to Shem. And it extends till it reaches Karas6: this is in the bosom of the tongue

14 which looks towards the south. And his portion extends along the great sea, and it extends ina straight line till it reaches the west of the tongue which looks towards the south; for this sea is

15 Named the tongue of the Egyptian Sea. And it turns from here towards the south towards the mouth of the great sea on the shore of (its) waters, and it extends to the west to ‘Afra, and it extends till it reaches the waters of the river Gihon, and to the south of the waters of Gihon, to the

16 banks of this river. And it extends towards the east, till it reaches the Garden of Eden, to the south thereof, [to the south] and from the east of the whole land of Eden and of the whole east, it turns to the feast} and proceeds till it reaches the east of the mountain named Rafa, and it descends

17 to the bank of the mouth of the river Tina. This portion came forth by lot for Shem and his sons,

18 that they should possess it for ever unto his generations for evermore. And Noah rejoiced that this portion came forth for Shem and for his sons, and he remembered all that he had spoken with his mouth in prophecy ; for he had said:

‘Blessed be the Lord God of Shem, And may the Lord dwell in the dwelling of Shem.’

19 And he knew that the Garden of Eden is the holy of holies, and the dwelling of the Lord, and Mount Sinai the centre of the desert, and Mount Zion—the centre of the navel of the earth: these three

20 were created as holy places facing each other. And he blessed the God of gods, who had put the

21 word of the Lord into his mouth, and the Lord for evermore. And he knew that a blessed portion and a blessing had come to Shem and his sons unto the generations for ever—the whole land of Eden and the whole land of the Red Sea,and the whole land of the east, and India, and on the Red Sea and the mountains thereof, and all the land of Bashan, and all the land of Lebanon andthe islands of Kafttir, and all the mountains of Sanir and ’’Améanda, and the mountains of Asshur in the north, and all the land of Elam, Asshur, and Babél, and Stisan and Ma‘édai, and all the mountains of Ararat, and all the region beyond the sea, which is beyond the mountains of Asshur towards the

22 north, a blessed and spacious land, and all that is in it is very good. And for Ham came forth the second portion, beyond the Gihon towards the south to the right of the Garden, and it extends towards the south and it extends to all the mountains of fire, and it extends towards the west to the sea of ’Atél and it extends towards the west till it reaches the sea of Ma’tk—that (sea) into which

23 teverything which is not destroyed descends}. And it goes forth towards the north to the limits of GAadir, and it goes forth to the coast of the waters of the sea to the waters of the great sea till it draws near to the river Gihon, and goes along the river Gihon till it reaches the right of the Garden

24of Eden. And this is the land which came forth for Ham as the portion which he was to occupy

25 for ever for himself and his sons unto their generations for ever. And for Japheth came forth the third portion beyond the river Tina to the north of the outflow of its waters, and it extends north-

26 easterly to the whole region of Gog and to all the country east thereof. And it extends northerly to the north, and it extends to the mountains of Qélt towards the north, and towards the sea of ©

27 Ma’dk, and it goes forth to the east of Gadir as far as the region of the waters of the sea. And it extends until it approaches the west of Fara and it returns towards ’Aférag, and it extends easterly

28 to the waters of the sea of Mé’at.. And it extends to the region of the river Tina in a north-easterly direction until it approaches the boundary of its waters towards the mountain Rafa, and it turns

29 round towards the north. This is the land which came forth for Japheth and his sons as the portion of his inheritance which he should possess for himself and his sons, for their generations for ever ;

12. Palestine, middle of the earth, as Ezek. xxxvili, 12; 1 En. xxvi. 1; Sanh. 37a. Rafa Ural Mountains. Tin& Tanais or Don, Mé’at = Maeotis or Sea of Azov.

13. Karas6 = Chersonese (Dillmann), or Rhinocorura on Egyptian border, perhaps more likely.

15. Afra Africa in early limited sense. Gihon the Nile, as Jer. ii. 18, Shihor; Sir. xxiy. 27.

16. Read ‘north’ for ‘south’.

18-19. The three ‘Abodes of God’ are in Shem’s portion. Cf. iv. 26.

21. Kaftir or Kamatfiri, either Crete or Cyprus or Cilicia or Cappadocia (Amos ix. 7, LXX) or Coptos, a city in the upper Thebaid. Sanir or Senir (Deut. iii. 9 ;. Ezek. xxvii. 5) is Hermon. “Amana is Antilibanus or Mt. Amanus. Méédai is Media.

22-24. Ham’s portion: vague limits in Asia. ’Atél Atlantic? M@ak Oceanus. Gadir = Cadiz.

25-29. Japheth’s portion.. Gog Scythians (Josephus). Qélt Celts. ’Aférag? = Phrygia.

- 3° five great islands, and a great land in the north. But it is cold, and the land of Ham is hot, and the land of Shem is neither hot nor cold, but it is of blended cold and heat.

Subdivision of the three portions amongst the grandchildren of Noah. Amongst Ham's children, v: Shem's 2-6: Fapheth’s, 7-13. Oath taken by Noah’s sons, 14-15.

9: And Ham divided amongst his sons, and the first portion came forth for Cush towards the east, and to the west of him for Mizraim, and to the west of him for Put, and to the west of him 2[and to the west thereof] on the sea for Canaan. And Shem also divided amongst his sons, and the first portion came forth for Elam and his sons, to the east of the river Tigris till it approaches the east, the whole land of India, and on the Red Sea on its coast, and the waters of Dédan, and ~ all the mountains of Mebri and ’E 1a, and all the land of Stsan and all that is on the side of Pharnak 3 to the Red Sea and the river Tina. And for Asshur came forth the second portion, all the land of 4 Asshur and Nineveh and Shinar and to the border of India, and it ascends and skirts the river. And for Arpachshad came forth the third portion, all the land of the region of the Chaldees to the east of the Euphrates, bordering on the Red Sea, and all the waters of the desert close to the tongue of the sea which looks towards Egypt, all the land of Lebanon and Sanir and “Amana to the border of the 5 Euphrates. And for Aram there came forth the fourth portion, all the land of Mesopotamia between the Tigris and the Euphrates to the north of the Chaldees to the border of the mountains 6 of Asshur and the land of ’Arara.. And there came forth for Lud the fifth portion, the mountains of Asshur and all appertaining to them till it reaches the Great Sea, and till it reaches the east of 7, 8 Asshur his brother. And Japheth also divided the land of his inheritance amongst his sons. And the first portion came forth for Gomer to the east from the north side to the river Tina; and in the north there came forth for Magog all the inner portions of the north until it reaches to the sea of 9 Mé’at. And for Madai came forth as his portion that he should possess from the west of his two ro brothers to the islands, and to the coasts of the islands. And for Javan came forth the fourth 11 portion every island and the islands which are towards the border of Lud. And for Tubal there came forth the fifth portion in the midst of the tongue which approaches towards the border of the portion of Lud to the second tongue, to the region beyond the second tongue unto the third tongue. rz And for Meshech came forth the sixth portion, all the region beyond the third tongue till it 13 approaches the east of Gadir. And for Tiras there came forth the seventh portion, four great islands in the midst of the sea, which reach to the portion of Ham [and the islands of Kamattri 14 came out by lot for the sons of Arpachshad as his inheritance]. And thus the sons of Noah divided unto their sons in the presence of Noah their father, and he bound them all by an oath, imprecating 15 4 Curse on every one that sought to seize the portion which had not fallen (to him) by his lot. And they all said, ‘So be it; so be it,’ for themselves and their sons for ever throughout their generations till the day of judgment, on which the Lord God shall judge them with a sword and with fire, for all the unclean wickedness of their errors, wherewith they have filled the earth with transgression and uncleanness and fornication and sin.

Evil spirits lead astray the sons of Noah, 1-2. Noah's prayer, 3-6. Mastéméd allowed to retain onetenth of his subject spirits, 7-11. Noah taught the use of herbs by the angels for resisting the demons, 12-14. Noah dies, 15-17. Building of Babel and. the confusion of tongues, 18-27. Canaan seizes on Palestine, 29-34. Madai receives Media, 35-6.

10: = And in the third week of this jubilee the unclean demons began to lead astray {the children off 2 the sons of Noah, and to make to err and destroy them. And the sons of Noah came to Noah their father, and they told him concerning the demons which were leading astray and blinding and

3 Slaying his sons’ sons. And he prayed before the Lord his God, and said: |

29. five islands, as 1 En. Ixxvii. 8. 30. Epiphanius makes this heat of his country Canaan’s reason for seizing Palestine.

IX. 1. Cf. Gen..x. 6. Cush Ethiopia. Mizraim Egypt. Put = Libya.

2. Elam, from Red Sea to Pontus, includes India,

3. skirts. Text corrupt, but easily emended.

9. Madai’s lot embraces Britain (Epiph., Syncell., Jerahmeel).

10, Javan = Ionia, here all islands of Aegean.

12. ‘Three tongues.’ Probably Italy, Greece, Thrace. :

13. Tiras = Aegean sea-coast, or Thracians (Josephus). [ ] interpolated from ix. 4.

X. Another fragment of ‘ Apocalypse of Noah’, part of Hebrew original in Jellinek, Bet ha-Midrasch, iv. 155.. I. unclean demons: cf. 1 En. xv—-xvi; souls of children of disobedient ‘ watchers’.

‘God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition ;

For Thy grace has been great towards me, And great has been Thy mercy to my soul;

Let Thy grace be lift up upon my sons, And let not wicked spirits rule over them Lest they should destroy them from the earth.

4 But do Thou bless me and my sons, that we may increase and multiply and replenish the earth.

5 And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and

let them not bring destruction on the sons of thy servant, my God; for these are malignant, and

6 created in order to destroy. And let them not rule over the spirits of the living ; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous

7, 8 from henceforth and for evermore.’ And the Lord our God bade us to bind all. And the chief of the spirits, Mastéma, came and said: ‘Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them ; for if some of them are not left

to me, I shall not be able to execute the power of my will on the sons of men; for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men.’

g And He said: ‘Let the tenth part of them remain before him, and let nine parts descend into the 10 place of condemnation.’ And one of us He commanded that we should teach Noah all their 11 medicines ; for He knew that they would not walk in uprightness, nor strive in righteousness. And we did according to all His words: all the malignant evil ones we bound in the place of condemna-

12 tion, and a tenth part of them we left that they might be subject before Satan on the earth. And we explained to Noah all the medicines of their diseases, together with their seductions, how he

13 might heal them with herbs of the earth. And Noah wrote down all things in a book as we instructed him concerning every kind of medicine. Thus the evil spirits were precluded from

14 (hurting) the sons of Noah. And he gave all that he had written to Shem, his eldest son; for he 15 loved him exceedingly above all his sons. And Noah slept with his fathers, and was buried on 16 Mount Laibar in the land of Ararat. Nine hundred and fifty years he completed in his life, nineteen 17 jubilees and two weeks and five years. And in his life on earth he excelled the children of men save Enoch because of the righteousness, wherein he was perfect. For Enoch’s office was ordained

for a testimony to the generations of the world, so that he should recount all the deeds of generation

18 unto generation, till the day of judgment. And in the three and thirtieth jubilee, in the first year in the second week, Peleg took to himself a wife, whose name was Lémna the daughter of Sina‘ar, and she bare him a son in the fourth year of this week, and he called his name Reu; for he said: ‘Behold the children of men have become evil through the wicked purpose of building for themselves

19 a city and a tower in the land of Shinar.’ For they departed from the land of Ararat eastward to Shinar ; for in his days they built the city and the tower, saying, ‘Go to, let us ascend thereby into

20 heaven.’ And they began to build, and in the fourth week they made brick with fire, and the bricks served them for stone, and the clay with which they cemented them together was asphalt which

21 comes out of the sea, and out of the fountains of water in the land of Shinar. And they built it: forty and three years were they building it; its breadth was 203 bricks, and the height (of a brick) was the third of one; its height amounted to 5433 cubits and 2 palms, and (the extent of one wall was) thirteen stades (and of the other thirty stades). And the Lord our God said unto us: ‘ Behold, they are one people, and (this) they begin to do, and now nothing will be withholden from them. Go to, let us go down and confound their language, that they may not understand one another’s speech, and they may be dispersed into cities and nations, and one purpose will no longer abide with

3. God of the spirits of all flesh. Cf. Num. xvi. 22, xxvii. 16. sons of perdition: 2 Thess. ii. 3.

6. canst... them: sudnunend lémi emended from kuennanéhimit.

8. Mastéma (Hos. ix. 7, 8) ‘enmity’ Mastiphat (-m) (Syncell., Cedren.), Mansemat (Acts of Philip, ed. Tisch. p- 98). The demons, as in 1 Enoch, are accusers, seducers, and destroyers. In xv. 32, xvi. 18, xix. 28, Israel is declared free from them; here he falls from this hope to talk of spells, charms, &c. Shem, as priest, receives these from Noah; cf. xlv. 16.

g. The tenth here is a modification of 1 En. xv—xvi (‘all’).

18. Reu ... evil. A play on words in the Hebrew.

20, 21. Text without emendations unintelligible.

21. Quoted by Eutychius 51, Glycas 240, Nicephorus 1.175, &c. For the emendations see my text, pp. 36-7.

- 23 them till the day of judgment. And the Lord descended, and we descended with him to see the

24 city and the tower which the children of men had built. And he confounded their language, and they no longer understood one another’s speech, and they ceased then to build the city and the 25 tower. For this reason the whole land of Shinar is called Babel, because the Lord did there confound all the language of the children of men, and from thence they were dispersed into their 26 cities, each according to his language and his nation. And the Lord sent a mighty wind against the tower and overthrew it upon the earth, and behold it was between Asshur and Babylon in the 27 land of Shinar, and they called its name ‘Overthrow’. In the fourth week in the first year in the beginning thereof in the four and thirtieth jubilee, were they dispersed from the land of Shinar. 28 And Ham and his sons went into the land which he was to occupy, which he acquired as his portion 29 in the land of the south. And Canaan saw the land of Lebanon to the river of Egypt, that it was very good, and he went not into the land of his inheritance to the west (that is to) the sea, and he dwelt in the land of Lebanon, eastward and westward from the border of Jordan and from the border 30 of the sea. And Ham, his father, and Cush and Mizraim, his brothers said unto him: ‘Thou hast settled in a Jand which is not thine, and which did not fall to us by lot: do not do so; for if thou dost do so, thou and thy sons will fall in the land and (be) accursed through sedition ; for by sedition 31 ye have settled, and by sedition will thy children fall, and thou shalt be rooted out for ever. Dwell 32 not in the dwelling of Shem; for to Shem and to his sons did it come by their lot. Cursed art thou, and cursed shalt thou be beyond all the sons of Noah, by the curse by which we bound our- 33 selves by an oath in the presence of the holy judge, and in the presence of Noah our father.’ But he did not hearken unto them, and dwelt in the land of Lebanon from Hamath to the entering of 35 Egypt, he and his sons until this day. And for this reason that land is named Canaan. And Japheth and his sons went towards the sea and dwelt in the land of their portion, and Madai saw the land of the sea and it did not please him, and he begged a (portion) from Elam and Asshur and Arpachshad, his wife’s brother, and he dwelt in the land of Media, near to his wife’s brother until 36 this day. And he called his dwelling-place, and the dwelling-place of his sons, Media, after the name of their father Madai.

Reu and Serug, 1 (cf. Gen. xi. 20, 21). Rese of war and bloodshed and eating of blood and tdolatry, 2-7. Nachor and Terah, 8-14 (cf. Gen. xi. 22-30). Abram’s knowledge of God and wonderful deeds, 15-24.

a wife, and her name was ’Ord, the daughter of ’Ur, ‘the son of Késéd, and she bare hima son, and 2 he called his name Séréh, in the seventh year of this week in this jubilee. And the sons of Noah began to war on each other, to take captive and to slay each other, and to shed the blood of men on the earth, and to eat blood, and to build. strong cities, and walls, and towers, and individuals (began) to exalt themselves above the nation, and to found the beginnings of kingdoms, and to go to war people against people, and nation against nation, and city against city, and all (began) to do evil, and to acquire arms, and to teach their sons war, and they began to capture cities, and to sell a male and female slaves. And ’Ur, the son of Késéd, built the city of Ara of the Chaldees, and 4 called its name after his own name and the name of his father. And they made for themselves molten images, and they worshipped each the idol, the molten image which they had made for themselves, and they began to make graven images and unclean simulacra, and malignant spirits 5 assisted and seduced (them) into committing transgression and uncleanness. And the prince Mastéma exerted himself to do all this, and he sent forth other spirits, those which were put under his hand, to do all manner of wrong and sin, and all manner of transgression, to corrupt and destroy, 6 and to shed blood upon the earth. For this reason he called the name of Sér6h, Serug, for every one 7 turned to do all manner of sin and transgression. And he grew up,and dwelt in Ur of the Chaldees, near to the father of his wife’s mother, and he worshipped idols, and he took to himself a wife in the thirty-sixth jubilee, in the fifth week, in the first year thereof,and her name was Mélka, the daughter 8 of Kabér, the daughter of his father’s brother. And she bare him Nahor, in the first year of this week, and he grew and dwelt in Ur of the Chaldees, and his father taught him the researches of the 9 Chaldees to divine and augur, according to the signs of heaven. And in the thirty-seventh jubilee

26. This story occurs also in Orac, Sibyl. iii. g8-103; Joseph. Avf.i. 4. 3, &c.; Syncell. i. 77; Cedren. i. 22. 29. This story comes only here and in dependent authorities ; e.g. Clem. Recogm. 1. 30.

XI. 1. Séréh, Heb. WD, ‘turn aside’, 2-6. Cf, Book of Adam and Eve iii, 24 ‘for corruption of mankind.

And in the thirty-fifth jubilee, i in the third week, in the first year thereof, Reu took to himself 1681 a.m.

THE BOOK ©OFVIUBIZEES If to—125%

in the sixth week, in the first year thereof, he took to himself a wife, and her name was ’Ijaska, the ro daughter of Néstag of the Chaldees. And she bare him Terah in the seventh year of this week. 1806 a.m. 11 And the prince Mastéma sent ravens and birds to devour the seed which was sown in the land, in order to destroy the land, and rob the children of men of their labours. Before they could plough 12 in the seed, the ravens picked (it) from the surface of the ground. And for this reason he called his name Terah because the ravens and the birds reduced them to destitution and devoured their 13 seed. And the years began to be barren, owing to the birds, and they devoured all the fruit of the trees from the trees: it was only with great effort that they could save a little of all the fruit of the y4 earth in their days. And in this thirty-ninth jubilee, in the second week in the first year, Terah 1870 a.m. took to himself a wife,and her name was’Edna, the daughter of Abram, the daughter of his father’s ;- sister. And in the seventh year of this week she bare him a son, and he called his name Abram, 1876 a.m. by the name of the father of his mother ; for he had died before his daughter had conceived a son. 16 And the child began to understand the errors of the earth that all went astray after graven images and after uncleanness, and his father taught him writing, and he was two weeks of years old, and he 1890 A.M. 17 separated himself from his father, that he might not worship idols with him. And he began to pray to the Creator of all things that He might save him from the errors of the children of men, and that 18 his portion should not fall into error after uncleanness and vileness. And the seed time came for the sowing of seed upon the land, and they all went forth together to protect their seed against the rg ravens, and Abram went forth with those that went, and the child was a lad of fourteen years. And a cloud of ravens came to devour the seed, and Abram ran to meet them before they settled on the ground, and cried to them before they settled on the ground to devour the seed, and said, ‘ Descend »o not: return to the place whence ye came, and they proceeded to turn back. And he caused the clouds of ravens to turn back that day seventy times, and of all the ravens throughout all the land 21 where Abram was there settled there not so much as one, And all who were with him throughout all the land saw him cry out, and all the ravens turn back, and his name became great in all the 22 land of the Chaldees. And there came to him this year all those that wished to sow, and he went with them until the time of sowing ceased: and they sowed their land, and that year they brought 23 enough grain home and eat and were satisfied. And in the first year of the fifth week Abram taught r8q9r a.m. those who made implements for oxen, the artificers in wood, and they made a vessel above the ground, facing the frame of the plough, in order to put the seed thereon, and the seed fell down therefrom upon the share of the plough, and was hidden in the earth, and they no longer feared the 24ravens. And after this manner they made (vessels) above the ground on all the frames of the ploughs, and they sowed and tilled all the land, according as Abram commanded them, and they no longer feared the birds.

Abram seeks to turn Terah from idolatry, 1-8. Marries Sara, 9. Haran and Nachor, 9-11. Abram burns the idols: death of Haran, 12-14 (cf. Gen. xi. 28). Terah and his family go to Hlaran,15. Abram observes the stars and prays, 16-21. Ts bidden to go to Canaan and blessed, 22-4. Power of speaking Hebrew given to him, 25-7. Leaves Haran for Canaan, 28-31.

12, And it came to pass in the sixth week, in the seventh year thereof, that Abram said to Terah his 1904 4.mM. 2 father, saying, ‘Father!’ And he said,‘ Behold, here am I, my son.’ And he said,

‘What help and profit have we from those idols which thou dost worship, And before which thou dost bow thyself?

3 For there is no spirit in them, For they are dumb forms, and a misleading of the heart. Worship them not :

11-20. Legends of Abram’s boyhood, quoted by Jerome, Zfés¢. Ixxviii, ad Habiolam, mansione 24. 12. reduced ... to destitution i.e. Y9N, ‘lay waste’—a play on Terah (NN).

16-17. Cf. Beer, Leben Abrahams 102-4; Fabricius, i. 422.

20. caused. The causal form is needed.

XII. 1-14. The extravagant legend of Abram in fiery furnace, common in the later Rabbis, is apparently unknown to our author; Haran’s fate in 14 is a relic of this idea based on Gen. xv. 7; Exod. xx. 2; Isa. xxix. 22.

2. Epiph. H/aer. i. 1. 38, makes Terah inventor of image-worship. For help and profit cf. 1 Sam, xii. 21. . Sy (Big piece din ity ;

is 2 BOOK OR JUBILERS T2i4-2t

4° Worship the God of heaven, Who causes the rain and the dew to descend on the earth And does everything upon the earth,

And has created everything by His word, And all life is from before His face.

‘5 Why do ye worship things that have no spirit in them ? For they are the work of (men’s) hands,

And on your shoulders do ye bear them, And ye have no help from them,

But they are a great cause of shame to those who make them, And a misleading of the heart to those who worship them: ~ Worship them not.’

6 And his father said unto him, ‘I also know it, my son, but what shall I do with a people who have 7 made me to serve before them? And if I tell them the truth, they will slay me; for their soul g cleaves to them to worship them and honour them. Keep silent, my son, lest they slay thee.’ And g these words he spake to his two brothers, and they were angry with him and he kept silent. And in the fortieth jubilee, in the second week, in the seventh year thereof, Abram took to himself a wife, 1925 a.m. to and her name was Sarai, the daughter of his father, and she became his wife. And Haran, his brother, took to himself a wife in the third year of the third week, and she bare him a son in the 1928 a.m. r1 seventh year of this week, and he called his name Lot. And Nahor, his brother, took to himself 1932 a.m. 12a wife. And in the sixtieth year of the life of Abram, that is, in the fourth week, in the fourth year 1936 a.m. thereof, Abram arose by night, and burned the house of the idols, and he burned all that was in the 13 house, and no man knew it. And they arose in the night and sought to save their gods from the 14 midst of the fire. And Haran hasted to save them, but the fire flamed over him, and he was burnt in the fire, and he died in Ur of the Chaldees before Terah his father, and they buried him in Ur of 15 the Chaldees. And Terah went forth from Ur of the Chaldees, he and his sons, to go into the land of Lebanon and into the land of Canaan, and he dwelt in the land of Haran, and Abram dwelt with 16 Terah his father in Haran two weeks of years. And in the sixth week, in the fifth year thereof, 1951 a.m. Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard 17 to the rains, and he was alone ashe sat and observed. And aword came into his heart and he said : ‘All the signs of the stars, and the signs of the moon and of the sun are all in the hand of the Lord. Why do I search (them) out?

18 If He desires, He causes it to rain, morning and evening ; And if He desires, He withholds it, And all things are in his hand.’

19 And he prayed that night and said, ‘My God, God Most High, Thou alone art my God, And Thee and Thy dominion have I chosen. And Thou hast created all things, And all things that are are the work of thy hands.

20 Deliver me from the hands of evil spirits who have dominion over the thoughts of men’s hearts, And let them not lead me astray from Thee, my God.

And stablish Thou me and my seed for ever That we go not astray from henceforth and for evermore.’

21 And he said, ‘ Shall I return unto Ur of the Chaldees who seek my face that I may return to them, or am I to remain here in this place? The right path before Thee prosper it in the hands of Thy servant that he may fulfil (it) and that I may not walk in the deceitfulness of my heart, O my God.’

g. Follows Gen. xx. 12. Abram’s action is contrary to law of Lev. xviii. .9, xx. 17; evasions of later writers unknown apparently to our author ; e.g. Josephus i. 6. 5, 7. 1 turns Sarah into Abraham’s niece.

16-18. Abram is rebuked for star-gazing. Cf. Philo, De Migr. Abrah. xxxii; Ber. rabb. 44 and later authors.

Bryne; MSs. read ‘1’.

- at

22 And he made an end of speaking and praying, and behold the word of the Lord was sent to him through me, saying: ‘Get thee up from thy country, and from thy kindred and from the house of thy father unto a land which I will show thee, and I shall make thee a great and numerous nation.

23 And I will bless thee

And I will make thy name great,

And thou shalt be blessed in the earth,

And in Thee shall all families of the earth be blessed, And I will bless them that bless thee,

And curse them that curse thee.

24 And I will be a God to thee and thy son, and to thy son’s son, and to all thy seed: (ae not, from

25 henceforth and unto all generations of the earth I am thy God. : And the Lord God said: ‘ ‘Open his mouth and his ears, that he may hear and speak with his mouth, with the language which has been revealed’ ; for it had ceased from the mouths of all the children of men from the day of the

26 overthrow (of Babel). And I opened his mouth, and his ears and his lips, and I began to speak

27 with him in Hebrew in the tongue of the creation. And he took the books of his fathers, and these were written in Hebrew, and he transcribed them, and he began from henceforth to study them, and I made known to him that which he could not (understand), and he studied them during the six

28 rainy months. And it came to pass in the seventh year of the sixth week that he spoke to his father and informed him, that he would leave Haran to go into the land of Canaan to see it and

2y return to him. And Terah his father said unto him ; ‘Go in peace:

May the eternal God make thy path straight,

And the Lord [(be) with thee, and] protect thee from all evil,

And grant unto ne grace, mercy and favour before those who see thee, And may none of the children of men have power over thee to harm thee ; Go in peace.

30 ~=And if thou seest a land pleasant to thy eyes to dwell in, then arise and take me to thee and take

31 Lot with thee, the son of Haran thy brother as thine own son: the Lord be with thee. And Nahor thy brother leave with me till thou returnest in peace, and we go with thee all together.’

Abram journeys from Haran to Shechem in Canaan, thence to Hebron and thence to Egypt, 1-14a. Returns to Canaan where Lot separates from him, and receives the promise of Canaan and journeys to Hebron, 14b-21. Chedorlaomer’s attack on Sodom and Gomorrah: Lot taken captive,

13: And Abram journeyed from Haran, and he took Sarai, his wife, and Lot, his brother Haran’s son, to the land of Canaan, and he came into tAsshur}, and proceeded to Shechem, and dwelt near 2a lofty oak. And he saw, and, behold, the land was very pleasant from the entering of Hamath to 3 the lofty oak. And the Lord said to him: ‘To thee and to thy seed will I give this land’ And 4 he built an altar there, and he offered thereon a burnt sacrifice to the Lord, who had appeared to 5 him. And he removed from thence unto the mountain . .. Bethel on the west and Ai on the 6 east, and pitched his tent there. And he saw and behold, the land was very wide and good, and everything grew thereon—vines and figs and pomegranates, oaks and ilexes, and terebinths and oil trees, and cedars and cypresses and date trees, and all trees of the field, and there was water on the

7 mountains. And he blessed the Lord who had led him out of Ur of the Chaldees, and had brought 8 him to this land. And it came to pass in the first year, in the seventh week, on the new moon of the first month, that he built an altar on this mountain, and called on the name of the Lord: ‘ Thou,

9 the eternal God, art my God.’ And he offered on the altar a burnt sacrifice unto the Lord that He to should be with him and not forsake him all the days of his life. And he removed from thence and went towards the south, and he came to Hebron, and Hebron was built at that time, and he dwelt there two years, and he went (thence) into the land of the south, to Bealoth, and there was a famine

25-26. Abram at 75 taught the sacred language (Hebrew), quoted by Syncell, i. 185; Clem. Recogu. i. 30.

27. six rainy months = winter; as Talmud (Taan. 34, Erub. 56 2).

29. This blessing protects Abram from the reproach of leaving his aged father. (Singer, /wdi/den, 170; Ber.

XIII. 2. the lofty oak. So LXX. Gen. xii. 6 (Mass. = ‘ oak of Moreh’),

6. date trees: dilands for bibands (a).

3Jtin the land. And Abram went into Egypt in the third year of the week, and he dwelt in Egypt 12 five years before his wife was torn away from him. Now Tanais in Egypt was at that time built— 13 seven years after Hebron. And it came to pass when Pharaoh seized Sarai, the wife of Abram,

that the Lord plagued Pharaoh and his house with great plagues because of Sarai, Abram’s wife.

14 And Abram was very glorious by reason of possessions in sheep, and cattle, and asses, and horses, °

and camels, and menservants, and maidservants, and in silver and gold exceedingly. And Lot also, 15 his brother’s son, was wealthy. And Pharaoh gave back Sarai, the wife of Abram, and he sent him out of the land of Egypt, and he journeyed to the place where he had pitched his tent at the beginning, to the place of the altar, with Ai on the east, and Bethel on the west, and he blessed the 16 Lord his God who had brought him back in peace. And it came to pass in the forty-first jubilee, in the third year of the first week, that he returned to this place and offered thereon a burnt sacrifice, and called on the name of the Lord, and said: ‘ Thou, the most high God, art my God for ever 17 and ever. And in the fourth year of this week Lot parted from him, and Lot dwelt in Sodom, and 18 the men of Sodom were sinners exceedingly. And it grieved him in his heart that his brother’s 19 son had parted from him; for he had no children. In that year when Lot was taken captive, the Lord said unto Abram, after that Lot had parted from him, in the fourth year of this week: ‘ Lift up thine eyes from the place where thou art dwelling, northward and southward, and westward and 20 eastward. For ail the land which thou seest I will give to thee and to thy seed for ever, and I will make thy seed as the sand of the sea: though a man may number the dust of the earth, yet 21 thy seed shall not be numbered. Arise, walk (through the land) in the length of it and the breadth of it, and see it all; for to thy seed will I give it’ And Abram went to Hebron, and dwelt there. 22 And in this year came Chedorlaomer, king of Elam, and Amraphel, king of Shinar, and Arioch, king of Séllasar, and Térgal, king of nations, and slew the king of Gomorrah, and the king of Sodom 23 fled, and many fell through wounds in the vale of Siddim, by the Salt Sea. And they took captive Sodom and Adam and Zeboim, and they took captive Lot also, the son of Abram’s brother, and 24 all his possessions, and they went to Dan. And one who had escaped came and told Abram that 25 his brother’s son had been taken captive and (Abram) armed his household servants. for Abram, and for his seed, a tenth of the first fruits to the Lord, and the Lord ordained it as an ordinance for ever that they should give it to the priests 26 who served before Him, that they should possess it for ever. And to this law there is no limit of days; for He hath ordained it for the generations for ever that they should give to the Lord the tenth of everything, of the seed and of the wine and of the oil and of the cattle and of the sheep. 28 And He gave (it) unto His priests to eat and to drink with joy before Him. And the king of Sodom came to him and bowed himself before him, and said: ‘Our Lord Abram, give unto us the 29 souls which thou hast rescued, but let the booty be thine.’ And Abram said unto him: ‘I lift up my hands to the Most High God, that from a thread to a shoe-latchet I shall not take aught that is thine lest thou shouldst say, I have made Abram rich; save only what the young men have eaten, and the portion of the men who went with me—Aner, Eschol, and Mamre. These shall take their portion.’

Abram receives the promise of a son and of innumerable descendants, 1-7. Offers a sacrifice and is told of his seed being in Egypt, 8-17. God’s covenant with Abram, 18-20. Hagar bears

14, After these things, in the fourth year of this week, on the new moon of the third month, the

word of the Lord came to Abram ina dream, saying: ‘Fear not, Abram; I am thy defender, and 2 thy reward will be exceeding great.’ And he said: ‘ Lord, Lord, what wilt thou give me, seeing I go hence childless, and the son of Maséq, the son of my handmaid, is the Dammasek Eliezer: he 3 will be my heir, and to me thou hast given no seed.’ And he said unto him: ‘This (man) will not 4 be thy heir, but one that will come out of thine own bowels; he will be thine heir.” And He

12. Tanais = Zoan (Num. xiii. 22).

13-15. Gen. xii. 15-20; but 18 and Abraham’s deception are cut out.

17. Gen. xiii. II.

22. Names as LXX.

22. vale of Siddim: an easy emendation.

25. This lacuna told of the pursuit, and the meeting with Melchizedek. Our author would naturally be interested in the first man who bore the title assumed by his heroes, the Maccabees.

26. He finds precedent in Gen. xiv. 20 for law of universal tithing.

brought him forth abroad, and said unto him: ‘ Look toward heaven and number the stars, if thou 5 art able to number them.’ And he looked toward heaven, and beheld the stars. And He said 6 unto him: ‘So shall thy seed be.’ And he believed in the Lord, and it was counted to him for 7 righteousness. And He said unto him: ‘I am the Lord that brought thee out of Ur of the Chaldees, to give thee the land of the Canaanites to possess it for ever; and I will be God unto thee and to 8 thy seed after thee. And he said: ‘Lord, Lord, whereby shall I know that I shall inherit (it)?’ 9 And He said unto him: ‘Take Me an heifer of three years, and a goat of three years, and a sheep ro of three years, and a turtle-dove, and a pigeon.’ And he took all these in the middle of the month ; rr and he dwelt at the oak of Mamre, which is near Hebron. And he built there an altar, and sacrificed all these ; and he poured their blood upon the altar, and divided them in the midst, and 12 laid them over against each other; but the birds divided he not. And birds came down upon the 13 pieces, and Abram drove them away, and did not suffer the birds to touch them. And it came to pass, when the sun had set, that an ecstasy fell upon Abram, and lo! an horror of great darkness fell upon him, and it was said unto Abram: ‘ Know ofa surety that thy seed shall be a stranger in a land (that is) not theirs, and they shall bring them into bondage, and afflict them four hundred 14 years. And the nation also to whom they will be in bondage will I judge, and after that they shall 15 come forth thence with much substance. And thou shalt go to thy fathers in peace, and be buried 16 in a good old age. But in the fourth generation they shall return hither; for the iniquity of the 17 Amorites is not yet full.” And he awoke from his sleep, and he arose, and the sun had set; and there was a flame, and behold! a furnace was smoking, and a flame of fire passed between the 18 pieces. And on that day the Lord made a covenant with Abram, saying: ‘ To thy seed will I give this land, from the river of Egypt unto the great river, the river Euphrates, the Kenites, the Kenizzites, the Kadmonites, the Perizzites, and the Rephaim, the Phakorites, and the Hivites, and the 19 Amorites, and the Canaanites, and the Girgashites, and the Jebusites. And the day passed, and Abram offered the pieces, and the birds, and their fruit offerings, and their drink offerings, and 20 the fire devoured them. And on that day we made a covenant with Abram, according as we had covenanted with Noah in this month ; and Abram renewed the festival and ordinance for himself 21 for ever. And Abram rejoiced, and made all these things known to Sarai his wife ; and he believed 22 that he would have seed, but she did not bear. And Sarai advised her husband Abram, and said unto him: ‘Go in unto Hagar, my Egyptian maid: it may be that I shall build up seed unto thee 23 by her.’ And Abram hearkened unto the voice of Sarai his wife, and said unto her, ‘Do (so).’ And Sarai took Hagar, her maid, the Egyptian, and gave her to Abram, her husband, to be his 24 wife. And he went in unto her, and she conceived and bare him a son, and he called his name Ishmael, in the fifth year of this week ; and this was the eighty-sixth year in the life of Abram.

Abram celebrates the feast of first fruits, 1-2: his name changed and circumcision instituted, 3-14. Sara's name changed and Isaak promised, 15-21. Abraham, Ishmael, and all his household circumcised, 22-4. Circumcision an eternal ordination, 25,26. Israel shares this honour with the highest angels who were created circumcised, 27-9. Israel subject to God alone: other nations to angels, 30-2. Future faithlessness of Israel, 33-4. (Cf. Gen. xvii.)

15:1 And in the fifth year of the tfourtht week of this jubilee, in the third month, in the middle of the

2 month, Abram celebrated the feast of the first-fruits of the grain harvest. And he offered new offerings on the altar, the first-fruits of the produce, unto the Lord, an heifer and a goat and a sheep

12,17, 19. Text ra6évra corrupt for rundévra the pieces: or corrupt for cradévra O'D as in Mass. ‘carcases’.

12, and... away as Mass. Aquila.

13. four hundred years: Gen. xv. 13; contradicts (a) Exod. xii. 40 (430 years); (4) Period calculated from Exod. vi. 18, 20 and vii. 7 (ages of Kohath, Amram, and Moses at Exodus). Author like Philo and Josephus (Azz. ii. 9. 15 Bell. v. 9. 4) avoids later attempts to reconcile them, e.g. Ber. Rabb. 39. See Beer, Leben Abr. 118-20.

16. Cf. Gen. xxi. 5. A generation was one hundred years.

18. Hivites: Gen. xv. 20, Sam. LXX.

20. that day = Sivan 15; day of Noah’s covenant.

Gro 1, tFourtht (acd). dreads ‘seventh’. It should be ‘third’, here and in xvi. 15, as Dillmann recognized. WXVil 1s

In the third month, in the middle of the month. From a comparison of xv. 1 and xliv. 4, 5 (see notes also on i. I, vi. 17-18, xiv. 20) it follows that the feast of weeks was celebrated on the fifteenth of the third month (Sivan). Since this reckoning deviates from that of the Pharisees about the beginning of the Christian era, and as there were many divergent views in Judaism about, before, and after that period, we must here inquire briefly into the origin and nature of these views.

First of all it is clear that they all arose from the various meanings attached to the word ‘Sabbath’ in Lev. xxiii. 15,16. In these verses it is ordained that the feast of weeks should fall on the fiftieth day after the offering of the

on the altar as a burnt sacrifice unto the Lord; their fruit offerings and their drink offerings he 3 offered upon the altar with frankincense. And the Lord appeared to Abram, and said unto him: 4‘I am God Almighty; approve thyself before me and be thou perfect. And I will make My 5 covenant between Me and thee, and I will multiply thee exceedingly.’ And Abram fell on his face, and God talked with him, and said:

6 ‘Behold my ordinance is with thee, And thou shalt be the father of many nations.

vs Neither shall thy name any more be called Abram, But thy name from henceforth, even for ever, shall be Abraham. For the father of many nations have I made thee.

8 And I will make thee very great, And I will make thee into nations, And kings shall come forth from thee.

9 And I shall establish My covenant between Me and thee, and thy seed after thee, throughout their generations, for an eternal covenant, so that I may be a God unto thee, and to thy seed after thee. 10 ¢And I will give to thee and to thy seed after thee) the land where thou hast been a sojourner, 11 the land of Canaan, that thou mayst possess it for ever, and I will be their God.’ And the Lord said unto Abraham: ‘And as for thee, do thou keep my covenant, thou and thy seed after thee ; and circumcise ye every male among you, and circumcise your foreskins, and it shall be a token of 12 an eternal covenant between Me and you. And the child on the eighth day ye shall circumcise,

Paschal wave-sheaf. Now this sheaf was waved ‘on the morrow after the Sabbath’ (Lev. xxiii. 11, 15, awn nan). In what sense, then, are we to take the word ‘Sabbath’? Two ways are possible:—(1) It may be taken to mean merely a feast day. (2) It may be taken in its strict sense as the weekly Sabbath.

First the word ‘Sabbath’ is taken in the general sense of a feast-day. Now the first day of unleavened bread (Lev. xxili, 7) was such a day; but the seventh (Lev. xxiii. 8) was no less so. Hence two different computations arise from this interpretation of the word, (i) the first of which interprets the first day of unleavened bread as the Sabbath, and (ii) the second which interprets it of the seventh day. (i) The first interpretation, which took the Sabbath to be the first day of unleavened bread (Nisan 15), naturally understood the phrase ‘the morrow after the Sabbath’ to designate Nisan 16, without regard to the day of the week. This was the interpretation of the Pharisees in our Lord’s time. This view is first attested in the LXX, where the phrase in question is rendered by 17 emavpioy ris mparns (here 7 mpotn = AWN), exactly as in Ps.-Jon. on Lev. xxiii. 15, WNDP NAY NOY WI; in the Targum of Onkelos (SAD N11. WI) where ‘the Sabbath’ is simply rendered the ‘ feast day’: in Josephus, Avz. iii. 10. 5, ry dé devrépa Tov advpov jpéepa: in Philo, de Septenar. 20, where the day for waving the sheaf is said to be the second day of unleavened bread : “Eopri 6€ €orw 7 pera tiv mpotny edObs jpépa. The Mishna, also (Chag. ii. 4; Menach. x. 1-3), maintains this interpretation against conflicting expositions,

Since on this view the sheaf-waving took place on Nisan 16, the feast of weeks, fifty days later, was usually celebrated on Sivan 6, without regard in either case to the day of the week.

(ii) But others took the Sabbath to mean the seventh day of unleavened bread, which was also a day of rest, As the Sabbath in this case was Nisan 21, the morrow after the Sabbath was Nisan 22. This is actually the course pursued by the (a) Falashas or Abyssinian Jews. They reckon the fifty days from Nisan 22 and thus the feast of weeks falls on Sivan 12 as they use alternate months of thirty and twenty-nine days (see d’Abbadie in Uziv. /sr. Juillet 1851, p- 482). (4) Again this view is attested by the Syriac version of Lev. xxill. 11, 15, as existing before 100 A. D, Thus it renders the Hebrew phrase Wiiw! lavas IND = ‘after the second (feast) day’, that is Nisan 21. (c) But the usage is as early as the second century B.C.; for it appears in our text. At the beginning of this note we found that the feast of weeks took place on the Sivan 15. If we count back fifty days (reckoning the second month at twentyeight days), we arrive at Nisan 22 when the wave-sheaf was offered. Thus Jubilees also interpreted the phrase ‘ the morrow after the Sabbath’ as meaning the day after the seventh day of unleavened bread, which was a special day of rest.

(2) But on the fact that the simple term ‘ Sabbath’ stands elsewhere only as the weekly Sabbath are based other early uses among the Jews as well as certain modern speculations. Thus the Baithusians (Menachoth 65 a) took ‘the morrow after the Sabbath’ to be the day after the weekly Sabbath which occurred during the feast of unleavened bread. Frankel (Einfluss d. Pal. Exeg., 1851, pp. 136-7) holds that the ry émavpioy ris mporns of the LXX is directed against this view. The Karaite Jews (Trigland, Diatribe de Secta Karaeorum, 1703; Fiirst, Geschichte des Karderthums, 1865) and likewise the Samaritans follow the strict interpretation of the term Sabbath in thisconnexion. Very many modern scholars hold strongly to some form of this theory, as Hitzig (Ostern u. Pfingsten, 1837 and Ostern u. Pfingsten im zweiten Dekalog, 1838), who maintained that in the Hebrew calendar Nisan 14 and 21 were always Sabbaths and that ‘the morrow after the Sabbath’ was Nisan 22. Knobel (on Lev. xxiii. 11) agreed with Hitzig, save that he identified the day of the sheaf-waving with Nisan 15. Saalschiitz (Das JZos. Recht,* 1853, p. 420), First (Hedr. u. Chald.W orterbuch, 1863, under word lv’), Wellhausen (Jahr. f. deutsch. Theol. xxii), Dillmann (on Lev. xxiii. 11), von Orelli (Herzog’s Real-Encyc,* xi. 264) accept in one form or another the Sadducean interpretation. In addition to the above literature, see the Articles on Pentecost (Pfimgstfest) in Hastings’ Bible Dictionary; Herzog’s Real-Encyc.2 and Schenkel’s Bibel-Lexicon.

Io. Words restored from Gen, xvii. 8 were lost through hmt.

THE BOOK OP PUBILEES SS, 12226

every male throughout your generations, him that is born in the house, or whom ye have bought 13 with money from any stranger, whom ye have acquired who is not of thy seed. He that is born in thy house shall surely be circumcised, and those whom thou hast bought with money shall be circum- 14 cised,and My covenant shall be in your flesh for an eternal ordinance. And the uncircumcised male who is not circumcised in the flesh of his foreskin on the eighth day, that soul shall be cut off from 15 his people, for he has broken My covenant.’ And God said unto Abraham: ‘ As for Sarai thy wife, 16 her name shall no more be called Sarai, but Sarah shall be her name. And I will bless her, and give thee a son by her, and I will bless him, and he shall become a nation, and kings of nations shall

17 proceed from him.’ And Abraham fell on his face, and rejoiced, and said in his heart: ‘Shall a son «

be born to him that is a hundred years old, and shall Sarah, who is ninety years old, bring forth?’ 19 And Abraham said unto God: ‘O that Ishmael might live before thee!’ And God said: ‘ Yea,

and Sarah also shall bear thee a son, and thou shalt call his name Isaac, and I will establish My .

20 covenant with him, an everlasting covenant, and for his seed after him. And as for Ishmael also have I heard thee, and behold I will bless him, and make him great, and multiply him exceedingly, 21 and he shall beget twelve princes, and I will make him’a great nation. But My covenant will 22] establish with Isaac, whom Sarah shall bear to thee, in these days, in the next year.’ And He left 23 off speaking with him, and God went up from Abraham. And Abraham did according as God had said unto him, and he took Ishmael his son, and all that were born in his house, and whom he had 24 bought with his money, every male in his house, and circumcised the flesh of their foreskin. And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were 25 circumcised with him. This law is for all the generations for ever, and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordinance, ordained 26 and written on the heavenly tablets. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongs not to the children of the covenant which the Lord made with Abraham, but to the children of destruction ; nor is there, moreover, any sign on him that he is the Lord’s, but (he is destined) to be destroyed and slain from the earth, and to be rooted out of

14. on the eighth day. These words, which are not found in the Mass., Syr., and Vulg., are, however, attested by the Sam. and LXX. Also in Origen’s Commentary zz £4. ad Rom. ii. 13 (Lommatzsch, vi. 123-4): Incircumcisus masculus, qui non fuerit circumcisus in carne praeputii sui die octavo, exterminabitur anima illa: and in Ambrose, Epist. 72, who-remarks on Aquila’s statement that this clause is wanting in the Hebrew. See on ver. 26.

As the Sabbath is the first, so circumcision is the second cardinal command of Judaism. In opposition to the laxity introduced by Greek culture the command in Gen. xv. 14 is enunciated afresh and the requirement added that it should be performed on the eighth day of the child’s life. Owing to Greek influences, even before the reign of Antiochus IV, many Jews of noble birth had undergone surgical operations in order to appear like Greeks when undressed (1 Macc. i. 15; Assumpt. Mos. viii. 3 ; Joseph. Azz. xii. 5. 1). Subsequently Antiochus had taken the severest measures to prohibit circumcision (1 Macc. i. 48, 60, ii. 46). To withstand the Hellenizing attitude towards circumcision our author emphasizes what was apparently the current view of his time, i. e., that circumcisicn should be performed on the eighth day—the current view ; for the words enjoining it were in both Jewish and Samaritan copies of the Hebrew text of Gen. xvii. 14 (see above). This strict view was subsequently relaxed. Thus, according to Shabb. xix. 5: * A child could be circumcised on the 8th, 9th, 1oth, 11th, or 12th day, neither earlier nor later. How so? Usually it is circumcised on the 8th day. Should it be born on the evening, it is circumcised on the 9th: should it be born on Friday evening it is circumcised on the roth: should the Sunday be a festival, on the 11th: should the Sunday and Monday be New Year’s days, on the 12th. If the child is ill, it is not circumcised till well’ But the Samaritans have held fast to the severer regulation to the present day. In letters of the Samaritans communicated by de Sacy to T. Scaliger (Eichhorn’s Repertor, xiii. 261) it is said: ‘ We circumcise the male on the eighth day and do not defer circumcision a single day

(IMS DY nN x) . - . but the Jews defer it one day or more.’ That the severer form of the halachah prevailed among the Jews themselves as late as the second century A. D. might be inferred from Justin Martyr (Dzal c. Tryph. 27): ‘Did God wish those to sin who are circumcised or do circumcise on the Sabbaths? for He commands that on the eighth day— even though it happen to be a Sabbath—those who are born should always be circumcised (ry jpépa rn dySén ek mayrtds TepitépverOat Tovs yevynOévras bpoiws Kav 7] nuépa Tov GaBBdrey ;). Could not He have the infants circumcised one day before or one day after the Sabbath, if He knew that it was a sinful act on the Sabbath?’ This custom is also regarded as obligatory by the Falashas or Abyssinian Jews. Cf. Abbadie, Univ. /sr. Avr. p. 481, 1851 (quoted by Singer, p. 289 note). We might observe here that our book knows nothing of the later traditions that the patriarchs such as Adam, Seth, Enoch, Noah, Shem, Terah, Jacob and six others were born circumcised (Midrash Tillin 104, Soteh 10 4, quoted by Hershon, 7veasures of Talmud, 238,240,241). Ber. rabba 43 affirms this of Melchizedek. For other references see Singer, p. 301 note.

We might observe here that our book knows nothing of the barbarous mode of circumcision ordered by the Talmudists and Bar Cochba in order to make it impossible to obliterate the signs of it by any such surgical operation as is referred to above. This mode was known as the 795, ‘or the laying bare’. This mutilation after the removal of the foreskin is still practised. See Hershon, Genesis, p. 304. :

17. rejoiced. Nestle has pointed out that Jub. here as Targ. Onk. on Gen. xvii. 17 read "7), while Targ. Jon. has mon}. Hence he explains John viii. 56. +; 2 24. and those . . . house: restored with Lat. 26. on: MSS. and Lat. wrongly ‘till’.

-27 the earth, for he has broken the covenant of the Lord our God. For all the angels of the presence and all the angels of sanctification have been so created from the day of their creation, and before the angels of the presence and the angels of sanctification He hath sanctified Israel, that they should 28 be with Him and with His holy angels. And do thou command the children of Israel and let them . observe the sign of this covenant for their generations as an eternal ordinance, and they will not be 29 rooted out of the land. For the command is ordained for a covenant, that they should observe it 30 for ever among all the children of Israel. For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of 31 Abraham, because He knew them, but He chose Israel to be His people. And He sanctified it, and gathered it from amongst all the children of men; for there are many nations and many peoples, and all are His, and over all hath He placed spirits in authority to lead them astray from Him. 32 But over Israel He did not appoint any angel or spirit, for He alone is their ruler, and He will preserve them and require them at the hand of His angels and His spirits, and at the hand of all His powers in order that He may preserve them and bless them, and that they may be His and He 33 may be theirs from henceforth for ever. And now I announce unto thee that the children of Israel will not keep true to this ordinance, and they will not circumcise their sons according to all this law; for in the flesh of their circumcision they will omit this circumcision of their sons, and all of them, 34 sons of Beliar, will leave their sons uncircumcised as they were born. And there will be great wrath from the Lord against the children of Israel, because they have forsaken His covenant and turned aside from His word, and provoked and blasphemed, inasmuch as they do not observe the ordinance of this law; for they have treated their members like the Gentiles, so that they may be removed and rooted out of the land. And there will no more be pardon or forgiveness unto them [so that there should be forgiveness and pardon] for all the sin of this eternal error.

Angels appear to Abraham in Hebron and Isaac again promised, 1-4. Destruction of Sodom and Lot's deliverance, 5-9. Abraham at Beersheba: birth of and circumcision of Isaac, whose seed was to be the portion of God, 10-14. Institution of the feast of Tabernacles, 20-31. (Cf. Gen.

16: And on the new moon of the fourth month we appeared unto Abraham, at the oak of Mamre, and we talked with him, and we announced to him that a son would be given to him by Sarah his wife.

2 And Sarah laughed, for she heard that we had spoken these words with Abraham, and we admonished 3 her, and she became afraid, and denied that she had laughed on account of the words. And we told her the name of her son, as his name is ordained and written in the heavenly tablets (i. e.) Isaac,

4, 5 And (that) when we returned to her at a set time, she would have conceived a son. And in this month the Lord executed his judgments on Sodom, and Gomorrah, and Zeboim, and all the region of the Jordan, and He burned them with fire and brimstone, and destroyed them until this day, even as [lo] I have declared unto thee all their works, that they are wicked and sinners exceedingly, and that they defile themselves and commit fornication in their flesh, and work uncleanness on the earth.

6 And, in like manner, God will execute judgment on the places where they have done according to 7 the uncleanness of the Sodomites, like unto the judgment of Sodom. But Lot we saved; for God 8 remembered Abraham, and sent him out from the midst of the overthrow. And he and his daughters committed sin upon the earth, such as had not been on the earth since the days of Adam till his

g time; for the man lay with his daughters. And, behold, it was commanded and engraven concerning all his seed, on the heavenly tablets, to remove them and root them out, and to execute judgment upon them like the judgment of Sodom, and to leave no seed of the man on earth on the day 10 ofcondemnation. And in this month Abraham moved from Hebron, and departed and dwelt between 11 Kadesh and Shur in the mountains of Gerar. And in the middle of the fifth month he moved from 12 thence, and dwelt at the Well of the Oath. And in the middle of the sixth month the Lord visited 13 Sarah and did unto her as He had spoken and she conceived. And she bare a son in the third

27. Latin wrongly makes four orders of angels—really two, as in ii. 18. Cf. Weber, /. 7: 25.

lead them astray. Cf. Isa. xxiv. 21, 22; 1 En. xc. 22. Ultimate result treated as immediate purpose of God's

action, but cf. Eisenmenger, Avtdechtes Judentum, i. 805-20.

33. Shows great strength of Hellenist movement in second century B.c. Sons of Beliar cf. Test. Dan. 5; 1 Sam. fist.

34. Our prophet has here become a mere writer of annals.

XVI. Cf. Gen. xviii, xix. The story of the angels’ visit is curtailed (perhaps their eating shocked him) and Abram’s unseemly conduct to Abimelech is passed over.

12-14. Gen. xxi. 1-4. Isaac born on Sivan 15, but according to Rosh ha-Shanah 10¢ on the Passover Feast, and according to Midrash Tanchuma on Nisan.

THE BOOK OP WCUBILEESMGr as =35

month, and in the middle of the month, at the time of which the Lord had spoken to Abraham, on 14 the festival of the first fruits of the harvest, Isaac was born. And Abraham circumcised his son on the eighth day: he was the first that was circumcised according to the covenant which is ordained 15 for ever. And in the sixth year of the ¢fourtht week we came to Abraham, to the Well of the Oath, and we appeared unto him [as we had told Sarah that we should return to her, and she would have 16 conceived ason. And we returned in the seventh month, and found Sarah with child before us] and we blessed him, and we announced to him all the things which had been decreed concerning him, that he should not die till he should beget six sons more, and should see (them) before he died; but 17 (that) in Isaac should his name and seed be called: And (that) all the seed of his sons should be Gentiles, and be reckoned with the Gentiles ; but from the sons of Isaac one should become a holy 18 seed, and should not be reckoned among the Gentiles. For he should become the portion of the Most High, and all his seed had fallen into the possession of God, that it should be unto the Lord a people for (His) possession above all nations and that it should become a kingdom and priests and 19a holy nation. And we went our way, and we announced to Sarah all that we had told him, and 20 they both rejoiced with exceeding great joy. And he built there an altar to the Lord who had delivered him, and who was making him rejoice in the land of his sojourning, and he celebrated a festival of joy in this month seven days, near the altar which he had built at the Well of the Oath. 21 And he built booths for himself and for his servants on this festival, and he was the first to celebrate 22 the feast of tabernacles on the earth. And during these seven days he brought each day to the altar a burnt offering to the Lord, two oxen, two rams, seven sheep, one he-goat, for a sin offering, 23 that he might atone thereby for himself and for his seed. And, asa thank-offering, seven rams, seven kids, seven sheep, and seven he-goats, and their fruit offerings and their drink offerings; and he burnt all the fat thereof on the altar, a chosen offering unto the Lord for a sweet smelling savour. 24 And morning and evening he burnt fragrant substances, frankincense and galbanum, and stackte, and nard, and myrrh, and spice, and costum ; all these seven he offered, crushed, mixed together in 25 equal parts (and) pure. And he celebrated this feast during seven days, rejoicing with all his heart and with all his soul, he and all those who were in his house, and there was no stranger with him, 26 nor any that was uncircumcised. And he blessed his Creator who had created him in his generation, for He had created him according to His good pleasure ; for He knew and perceived that from him would arise the plant of righteousness for the eternal generations, and from him a holy seed, so that it 27 should become like Him who had made all things. And he blessed and rejoiced, and he called the 28 name of this festival the festival of the Lord, a joy acceptable to the Most High God. And we blessed him for ever, and all his seed after him throughout all the generations of the earth, because 29 he celebrated this festival in its season, according to the testimony of the heavenly tablets. For this reason it is ordained on the heavenly tablets concerning Israel, that they shall celebrate the feast of tabernacles seven days with joy, in the seventh month, acceptable before the Lord—a statute for 30 ever throughout their generations every year. And to this there is no limit of days ; for it is ordained

15. tfourtht. Read ‘third’. [ ] a gloss.

16. him Lat., Eth. ‘her’; six sons more: cf. Gen. xxv. 2.

18. Read ¢evé¢ (‘ possession’) for zersi¢ (‘magnificence’) (2c); cf. Exod. xix. 6; Deut. vii. 6; @ has vest (‘inheritance’); cf. Deut. iv. 20. Latin, populum sanctificatum.

a kingdom and priests (cf. xxxiii. 20) Baowdela kat tepeis, whereas the Latin has vegnuusm sacerdotale Baowela ieparikn DIND N32. The phrase is from Exod. xix. 6, of which the Latin gives the correct rendering and not the Ethiopic version. Yet the latter seems to represent the Hebrew original of our text, as we shall see presently. First of all we observe that it is incorrectly translated in the LXX and it is reproduced in two forms in the N.T. closely akin to those above. The LXX translates it incorrectly by Bacidetoy feparevya (a hierarchy consisting of kings), and this rendering is adopted in 1 Pet. ii. 9. In Rev. v. 10 we have BaotXelay kal iepets exactly as in our Ethiopic text, and in i, 6 Baowdelay iepeis. Thus our Ethiopic text and Rev. i. 6, v. 10 agree in giving practically the same rendering of onD n2dp0 in Exod. xix. 6, and in inserting either the copula or a pause between the two, Hebrew words. This is an ancient Jewish way of treating this phrase. Thus we find it given in Onkelos as 0°31 pobn (as in Rey. i. 6); in Ps.-Jon. *WDWID PID xdd> yp pod (kings with crowns and ministering priests); in the Jer. Targ. podn D372); and the Syr. version bose Jhaa-Ss ; exactly as in our Ethiopic text and in Rev. v. 10. Thus we conclude that the Ethiopic text represents the Hebrew original and that the Latin vegnwm sacerdotale is borrowed by the Latin translator of Jubilees from the Vulgate.

20-31. Contrast Num. xxix. 12-40. This peculiar account of the Feast of ‘Tabernacles’ is quoted by Cedrenus, n, Uses Exod, xxx. 34; cf. Sir. xxiv. 15. These seven sfzces are as Jer. Joma iv. 5; Kerithoth 624; Nowack, Hebr. Archiologie, ii. 248.

26. plant of righteousness, cf. 1 En. x. 16, Ixxxiv, 6, xciii. 2, 5, 10.

_ for ever regarding Israel that they should celebrate it and dwell in booths, and set wreaths upon

31 their heads, and take leafy boughs, and willows from the brook. And Abraham took branches of

palm trees, and the fruit of goodly trees, and every day going round the altar with the branches seven times [a day] in the morning, he praised and gave thanks to his God for all things in joy.

Expulsion of Hagar and Ishmael, 1-14. Mastémé proposes that God should require Abrahant to sacrifice Isaac in order to test his love and obedience: Abraham's ten trials, 15-18. (Cf. Gen.

17 ~And in the first year of the }fiftht week Isaac was weaned in this jubilee, and Abraham made 1982 a.m. 2 a great banquet in the third month, on the day his son Isaac was weaned. And Ishmael, the son of Hagar, the Egyptian, was before the face of Abraham, his father, in his place, and Abraham rejoiced 3 and blessed God because he had seen his sons and had not died childless, And he remembered the words which He had spoken to him on the day on which Lot had parted from him, and he rejoiced because the Lord had given him seed upon the earth to inherit the earth, and he blessed with all his 4mouth the Creator of all things. And Sarah saw Ishmael playing jand dancing,f and Abraham rejoicing with great joy, and she became jealous of Ishmael and said to Abraham, ‘ Cast out this 5 bondwoman and her son; for the son of this bondwoman will not be heir with my son, Isaac.’ And the thing was grievous in Abraham’s sight, because of his maidservant and because of his son, 6 that he should drive them from him. And God said to Abraham ‘ Let it not be grievous in thy sight, because of the child and because of the bondwoman ; in all that Sarah hath said unto thee, 7 hearken to her words and do (them); for in Isaac shall thy name and seed be called. But as for 8 the son of this bondwoman I will make him a great nation, because he is of thy seed.’ And Abraham rose up early in the morning, and took bread and a bottle of water, and placed them on the shoulders g of Hagar and the child, and sent her away. And she departed and wandered in the wilderness of Beersheba, and the water in the bottle was spent, and the child thirsted, and was not able to go on, to and fell down. And his mother took him and cast him under an olive tree, and went and sat her down over against him, at the distance of a bow-shot ; for she said,‘ Let me not see the death of my 11 child,’ and as she sat she wept. And an angel of God, one of the holy ones, said unto her, ‘ Why weepest thou, Hagar? Arise take the child, and hold him in thine hand ; for God hath heard thy 12 voice, and hath seen the child. And she opened her eyes, and she saw a well of water, and she went and filled her bottle with water, and she gave her child to drink, and she arose and went towards 13 the wilderness of Paran. And the child grew and became an archer, and God was with him, and his 14 mother took him a wife from among the daughters of Egypt. And she bare him a son, and he called 15 his name Nebaioth ; for she said, ‘ The Lord was nigh to me when I called upon him.’ And it came 2003 a.m. to pass in the seventh week, in the first year thereof, in the first month in this jubilee, on the twelfth of this month, there were voices in heaven regarding Abraham, that he was faithful in all that He 16 told him, and that he loved the Lord, and that in every affliction he was faithful. And the prince Mastéma came and said before God, ‘ Behold, Abraham loves Isaac his son, and he delights in him above all things else; bid him offer him as a burnt-offering on the altar, and Thou wilt see if he will do this command, and Thou wilt know if he is faithful in everything wherein Thou dost try him. 17 And the Lord knew that Abraham was faithful in all his afflictions; for He had tried him through his country and with famine, and had tried him with the wealth of kings, and had tried him again through his wife, when she was torn (from him), and with circumcision; and had tried him through 18 Ishmael and Hagar, his maid-servant, when he sent them away. And in everything wherein He had tried him, he was found faithful, and his soul was not impatient, and he was not slow to act ; for he was faithful and a lover of the Lord.

Sacrifice of Isaac: Mastéméd put to shame,1-13. Abraham again blessed: returns to Beersheba

18 1,2 And God said to him,‘ Abraham, Abraham’; and he said, Behold, (here) am I.’ And he said,

30. Wreaths only here in connexion with this Feast; but cf. Wisd. ii. 7: Joseph. Amz. xix. 9.1; and Gittin 7 @; Sota 49 4, a practice at weddings.

31. branches. MSS. and Lat. ‘heart’. 35y5 was taken as 335,

I. tfiftht. Read ‘fourth’.

4. and dancing (wa-yezafen) : ? corrupt for ‘ with Isaac’ (ba-yeshaq) (LXX, Vulg.).

7- a great nation: as Sam., Syr., LXX, Vulg.; Ps.-Jon. ‘a nation of robbers’. Mass., Onk. > ‘ great’.

I1. An angel takes the place of God here: as Mastéma does in 16. In both cases, due to reverence.

17. Abraham’s ten trials. The number nearly always the same ; the contents different. Here concludes with Sarah’s burial, xix. 3-8 ; usually with sacrifice of Isaac. See my Comm., 121, 122.

‘Take thy beloved son whom thou lovest, (even) Isaac, and go unto the high country, and offer him 3 on one of the mountains which I will point out unto thee.’ And he rose early in the morning and saddled his ass, and took his two young men with him, and Isaac his son, and clave the wood of the 4 burnt offering, and he went to the place on the third day, and he saw the place afar off. And he came to a well of water, and he said to his young men, ‘ Abide ye here with the ass, and I and the 5 lad shall go (yonder), and when we have worshipped we shall come again to you.’ And he took the wood of the burnt-offering and laid it on Isaac his son, and he took in his hand the fire and the 6 knife, and they went both of them together to that place. And Isaac said to his father, ‘ Father ;’ and he said, ‘Here am I, my son.’ And he said unto him, ‘ Behold the fire, and the knife, and the + wood ; but where is the sheep for the burnt-offering, father?’ And he said, ‘God will provide for himself a sheep for a burnt-offering, my son.’ And he drew near to the place of the mount of g God. And he built an altar, and he placed the wood on the altar, and bound Isaac his son, and placed him on the wood which was upon the altar, and stretched forth his hand to take the knife g to slay Isaac his son. And I stood before him, and before the prince Mastéma, and the Lord said, ‘Bid him not to lay his hand on the lad, nor to do anything to him, for I have shown that he fears ro the Lord.’ And I called to him from heaven, and said unto him: ‘ Abraham, Abraham ;’ and he rr was terrified and said : ‘ Behold, (here) am I.’ And I said unto him: ‘ Lay not thy hand upon the lad, neither do thou anything to him; for now I have shown that thou fearest the Lord, and hast 12 not withheld thy son, thy first-born son, from me.’ And the prince Mastéma was put to shame; and Abraham lifted up his eyes and looked, and, behold a ram caught... by his horns, and Abraham \ 13 went and took the ram and offered it for a burnt-offering in the stead of his son. And Abraham called that place‘ The Lord hath seen’, so that it is said (in the mount) the Lord hath seen: that is 14 Mount Sion. And the Lord called Abraham by his name a second time from heaven, as he caused 15 us to appear to speak to him in the name of the Lord. And he said: ‘ By Myself have I sworn, saith the Lord,

Because thou hast done this thing, And hast not withheld thy son, thy beloved son, from Me, That in blessing I will bless thee,

And in multiplying I will multiply thy seed As the stars of heaven, And as the sand which is on the seashore.

And thy seed shall inherit the cities of its enemies, 16 And in thy seed shall all nations of the earth be blessed ;

Because thou hast obeyed My voice, And I have shown to all that thou art faithful unto Me in all that I have said unto thee: Go in peace.’

17 And Abraham went to his young men, and they arose and went together to Beersheba, and Abraham 2010 a.m. 18 dwelt by the Well of the Oath. And he celebrated this festival every year, seven days with joy,

and he called it the festival of the Lord according to the seven days during which he went and rg returned in peace. And accordingly has it been ordained and written on the heavenly tablets regarding

Israel and its seed that they should observe this festival seven days with the joy of festival.

Return of Abraham to Hebron. Death and burial of Sarah, 1-9. Marriage of Isaac and second marriage of Abraham. Birthof Esau and facob,i0-14. Abraham commends Facob to Rebecca

19: And in the first year of the first week in the forty-second jubilee, Abraham returned and dwelt 2 opposite Hebron, that is Kirjath Arba, two weeks of years. And in the first year of the }thirdt week

2. thy beloved son. Asin LXX. 11, Ihave shown = Lat. version manzfestavi. The Eth. could also be rendered ‘I have known’, as Mass. and

Sam. of Gen. xxii. 12 ‘YT, but ‘shown’ is supported by both Lat. and Eth. in ver. £6. Cf. also Syr. of Gen. 4c.

13. in the mount : added from Latin = Gen. xxii, 14 (Mass.-LXX).

15. thy beloved son (a @) rov ayamnrov cov 71". Lat. has, however, 40 unigenito rod povoyevois gov 1m. For similar divergences perhaps due to a dittography in the Hebrew cf. LXX (A) of Judges xi. 34: arn povoyevis aité adyarnrn, and LXX and Vulg. of Gen. xxii. 2, 12,16. But here cd have ‘thy first-born son’ (ver. 11), and add (like Lat. gem dilexisti) ‘whom thou hast loved’, which addition may go back to Gen. xxii. 2, or to 77") (the variant or dittograph of 99°) in Gen. xxii. 16.

cities. So Onk., Sam. Vers., LXX in Gen. xxii. 17, where Mass. and Sam. have ‘ gate’. XIX. 2. Read ‘second’ for ‘third’. This chapter uses much of Gen. xxiii, xxv.

- 30f this jubilee the days of the life of Sarah were accomplished, and she died in Hebron. And Abraham went to mourn over her and bury her, and we tried him [to see] if his spirit were patient and he were not indignant in the words of his mouth ; and he was found patient in this, and was not

4 disturbed. For in patience of spirit he conversed with the children of Heth, to the intent that they 5 should give him a place in which to bury his dead. And the Lord gave him grace before all who saw him, and he besought in gentleness the sons of Heth, and they gave him the land of the double 6 cave over against Mamre, that is Hebron, for four hundred pieces of silver. And they besought him, saying, We shall give it to thee for nothing; but he would not take it from their hands for nothing, for he gave the price of the place, the money in full, and he bowed down before them twice, and after 7 this he buried his dead in the double cave. And all the days of the life of Sarah were one hundred and twenty-seven years, that is, two jubilees and four weeks and one year: these are the days of the g years of the life of Sarah. This is the tenth trial wherewith Abraham was tried, and he was found 9 faithful, patient in spirit. And he said not a single word regarding the rumour in the land how that God had said that He would give it to him and to his seed after him, and he begged a place there to bury his dead; for he was found faithful, and was recorded on the heavenly tablets as the friend of to God. And in the fourth year thereof he took a wife for his son Isaac and her name was Rebecca 2020 a.m. [the daughter of Bethuel, the son of Nahor, the brother of Abraham] the sister of Laban and daughter of Bethuel; and Bethuel was the son of Mélca, who was the wife of Nahor, the brother of Abraham. 11 And Abraham took to himself a third wife, and her name was Keturah, from among the daughters

! of his household servants, for Hagar had died before Sarah. And she bare him six sons, Zimram,

r2 and Jokshan, and Medan, and Midian, and Ishbak, and Shuah, in the two weeks of years. And in

| 13 the sixth week, in the second year thereof, Rebecca bare to Isaac two sons, Jacob and Esau, and 2046 a.m.

Jacob was a smooth and upright man, and Esau was fierce, a man of the field, and hairy, and Jacob

14 dwelt in tents. And the youths grew, and Jacob learned to write; but Esau did not learn, for he

15 was a man of the field and a hunter, and he learnt war, and all his deeds were fierce. And Abraham

16 loved Jacob, but Isaac loved Esau. And Abraham saw the deeds of Esau, and he knew that in

Jacob should his name and seed be called ; and he called Rebecca and gave commandment regarding

17 Jacob, for he knew that she (too) loved Jacob much more than Esau. And he said unto her: My daughter, watch over my son Jacob, For he shall be in my stead on the earth,

And for a blessing in the midst of the children of men, And for the glory of the whole seed of Shem.

18 For I know that the Lord will choose him to be a people for possession unto Himself, above all

1g peoples that are upon the face of the earth. And behold, Isaac my son loves Esau more than Jacob,

but I see that thou truly lovest Jacob.

20 Add still further to thy kindness to him, And let thine eyes be upon him in love ; For he shall be a blessing unto us on the earth from henceforth unto all generations of the earth.

21 Let thy hands be strong And let thy heart rejoice in thy son Jacob ; For I have loved him far beyond all my sons.

He shall be blessed for ever, And his seed shall fill the whole earth.

22 Ifa man can number the sand of the earth, His seed also shall be numbered.

23 And all the blessings wherewith the Lord hath blessed me and my seed shall belong to Jacob and 24 his seed alway. And in his seed shall my name be blessed, and the name of my fathers, Shem, and

5. double-cave: as LXX. four hundred : as Latin; Eth. gives 4o, g. friend of God: cf. xxx. 20 and xxiv. 15; Isa. xli. 8; 2 Chr. xx. 7; Dan. iii. 35 (LXX); James ii. 23; Clem. Rom. x. 1, xvii. 2; Targ.-Jer. on Gen. xviii. 17 and Philo, De Sobrietate 11. Io. daughter . . . Bethuel, emended with help of Latin. 11. daughters: Lat.; Eth. has ‘sons’. Author explains why Abraham did not take Hagar back. Later view identified Hagar and Keturah. Cf. Jerome, Quaest. Hebr. in Gen. xxv. 1; Beer, Leben Abrahams, 83-198. Os one to later Jewish tradition Abraham did not live to see Esau’s sin; Ps.-Jon. on Gen, xxv. 9; Ber. rabba 63. 18. possession, See xvi. 18; Deut. vii. 6, peoples restored from Latin.

25 Noah, and Enoch, and Mahalalel, and Enos, and Seth, and Adam. And these shall serve To lay the foundations of the heaven, And to strengthen the earth, ; And to renew all the luminaries which are in the firmament. 26 And he called Jacob before the eyes of Rebecca his mother, and kissed him, and blessed him, and 24 said: ‘ Jacob, my beloved son, whom my soul loveth, may God bless thee from above the firmament, and may He give thee all the blessings wherewith He blessed Adam, and Enoch, and Noah, and Shem}; and all the things of which He told me, and all the things which He promised to give me, may he cause to cleave to thee and to thy seed for ever, according to the days of heaven above the 28 earth. And the spirits of Mastéma shall not rule over thee or over thy seed to turn thee from the 29 Lord, who is thy God from henceforth for ever. And may the Lord God be a father to thee and 30 thou the first-born son, and to the people alway. Go in peace, my son.’ And they both went forth 31 together from Abraham. And Rebecca loved Jacob, with all her heart and with all her soul, very much more than Esau; but Isaac loved Esau much more than Jacob.

Abraham admonishes his sons and his sons sons to work righteousness, observe circumcision, and refrain from impurity and idolatry, 1-10. Dismisses them with gifts, 11. Dwelling-places of the Ishmaelites and of the sons of Keturah, 12-13. (Cf. Gen. xxv. 5-6.)

201 And in the forty-second jubilee, in the first year of the tseventh} week, Abraham called Ishmael, 2052

2 and his twelve sons, and Isaac and his two sons, and the six sons of Keturah, and their sons. And he (? 2045) commanded them that they should observe the way of the Lord ; that they should work righteousa.m. ness, and love each his neighbour, and act on this manner amongst all men; that they should each

3 so walk with regard to them as to do judgment and righteousness on the earth. That they should circumcise their sons, according to the covenant which He had made with them, and not deviate to the right hand or the left of all the paths which the Lord had commanded us; and that we should keep ourselves from all fornication and uncleanness, [and renounce from amongst us all fornication and

4 uncleanness]. And if any woman or maid commit fornication amongst you, burn her with fire, and let them not commit fornication with her after their eyes and their heart ; and let them not take to themselves wives from the daughters of Canaan ; for the seed of Canaan will be rooted out of

5 the land. And he told them of the judgment of the giants, and the judgment of the Sodomites, how they had been judged on account of their wickedness, and had died on account of their fornication, and uncleanness, and mutual corruption through fornication.

6 ‘And guard yourselves from all fornication and uncleanness, And from all pollution of sin,

Lest ye make our name a curse, And your whole life a hissing,

And all your sons to be destroyed by the sword, And ye become accursed like Sodom, And all your remnant as the sons of Gomorrah.

7 I implore you, my sons, love the God of heaven, And cleave ye to all His commandments.

And walk not after their idols, and after their uncleannesses, 8 And make not for yourselves molten or graven gods;

For they are vanity, And there is no spirit in them;

For they are work of (men’s) hands, And all who trust in them, trust in nothing.

24. List of ‘righteous patriarchs’. Why is Methuselah omitted and Adam and Mahalalel inserted? Opinion about Adam varied. Erubin 186 held hima saint, Sanh, 38 J an atheist !

25. Cf. Isa. live:

XX. 1. Read ‘sixth’ for ‘ seventh’.

twelve sons: Gen. xxv. 13-I5. 2. sab’é (‘war’) emended to sad’é (‘men’). 4. Cf. xli. 25. This punishment was restricted to priests’ daughters in Lev. xx. 10; Deut. xxii. 33; Ezek. xvi. 4o, 6. make our name a curse, and your whole life a hissing: based on Isa. Ixv. 15; Jer. xxix. 18; 1 En. v. 6.

~ 9 Serve them not, nor worship them, - But serve ye the most high God, and worship Him continually : And hope for His countenance always, And work uprightness and righteousness before Him,

That He may have pleasure in you and grant you His mercy, And send rain upon you morning and evening,

And bless all your works which ye have wrought upon the earth, And bless thy bread and thy water,

And bless the fruit of thy womb and the fruit of thy land, And the herds of thy cattle, and the flocks of thy sheep.

to ©6And ye will be for a blessing on the earth, And all nations of the earth will desire you,

And bless your sons in my name, That they may be blessed as I am.’

11 And he gave to Ishmael and to his sons, and to the sons of Keturah, gifts, and sent them away

12 from Isaac his son, and he gave everything to Isaac his son. And Ishmael and his sons, and the sons of Keturah and their sons, went together and dwelt from Paran to the entering in of Babylon in

13 all the land which is towards the East facing the desert. And these mingled with each other, and their name was called Arabs, and Ishmaelites.

Abraham’s last words to Isaac regarding idolatry, the eating of blood, the offering of various sacrifices and the use of salt, 1-11. Also regarding the woods to be used in sacrifice and the duty of washing before sacrifice and of covering blood etc., 12-25.

21: And in the sixth year of the {seventh} week of this jubilee Abraham called Isaac his son, and 2057 commanded him: saying, ‘I am become old, and know uot the day of my death, and am full of my (? 2050) 2 days. And behold, I am one hundred and seventy-five years old, and throughout all the days of my 4-™- life I have remembered the Lord, and sought with all my heart to do His will, and to walk uprightly 3 in all His ways. My soul has hated idols, (and I have despised those that served them, and I have 4 given my heart and spirit) that I might observe to do the will of Him who created me. For He is the living God, and He is holy and faithful, and He is righteous beyond all, and there is with Him | no accepting of (men’s) persons and no accepting of gifts ; for God is righteous, and executeth judg- 5 ment on all those who transgress His commandments and despise His covenant. And do thou, my son, observe His commandments and His ordinances and His judgments, and walk not after the 6 abominations and after the graven images and after the molten images. And eat no blood at all of 7 animals or cattle, or of any bird which flies in the heaven. And if thou dost slay a victim as an acceptable peace offering, slay ye it, and pour out its blood upon the altar, and all the fat of the offering offer on the altar with fine flour and the meat offering mingled with oil, with its drink offering—offer them all together on the altar of burnt offering ; it is a sweet savour before the Lord. 8 And thou wilt offer the fat of the sacrifice of thank offerings on the fire which is upon the altar, and the fat which is on the belly, and all the fat on the inwards and the two kidneys, and all the fat that

9. have pleasure in. Read d/igat for dzrigat in Latin. The blessings are those of Deut. vii. 13, xxviii, 8, Exod.

Tom Ch Gen, xii. 2.

13. Latin ‘ clave to the Arabs, and (they are) Ishmaelites, to this day’.

- XXI, These dying commands of Abraham about the ritual of sacrifice occur also in Test. Levi. ix, where, however, they are put into the mouth of Isaac. Both accounts come from a common source, as has been made clear from the recent discovery of the Aramaic and Greek Fragments relating to Levi. These deal with, among other things, the avoidance of fornication (Frag., verses 16, 17 T. Levi ix. 9, not explicitly in Jub.), ablutions of the sacrificing priest (19-21, 26, 53-4 T. L. ix. 11, Jub. xxi. 16), words to be used in sacrifice (23-4 = T. L. ix. 12, Jub. xxi. 12) and salting the sacrifice ITam...death. Isaac’s words to Esau in Gen. xxvii, 2, 3. « ) added from the Latin; lost in Eth. through hmt. and the meat offering. Omitted in Latin. Cf, also Lev. ii. 4.

THE BOOK OF JUBILEES MA ts24° 1

9 is upon them, and upon the loins and liver thou shalt remove, together with the kidneys. And offer all these for a sweet savour acceptable before the Lord, with its meat-offering and with its drink- 10 offering, for a sweet savour, the bread of the offering unto the Lord. And eat its meat on that day and on the second day, and let not the sun on the second day go down upon it till it is eaten, and let nothing be left over for the third day; for it is not acceptable [for it is not approved] and let it no longer be eaten, and all who eat thereof will bring sin upon themselves; for thus I have found it written in the books of my forefathers, and in the words of Enoch, and in the words of Noah. 11 And on all thy oblations thou shalt strew salt,and let not the salt of the covenant be lacking in all 12 thy oblations before the Lord. And as regards the wood of the sacrifices, beware lest thou bring (other) wood for the altar in addition to these: cypress, bay, almond, fir, pine, cedar, savin, fig, olive, 13 myrrh, laurel, aspalathus. And of these kinds of wood lay upon the altar under the sacrifice, such as have been tested as to their appearance, and do not lay (thereon) any split or dark wood, (but) hard and clean, without fault, a sound and new growth; and do not lay (thereon) old wood, [for its 14 fragrance is gone] for there is no longer fragrance in it as before. Besides these kinds of wood there is none other that thou shalt place (on the altar), for the fragrance is dispersed, and the smell of its 15 fragrance goes not up to heaven. Observe this commandment and do it, my son, that thou mayst 16 be upright in all thy deeds. And at all times be clean in thy body, and wash thyself with water before thou approachest to offer on the altar, and wash thy hands and thy feet before thou drawest 17 near to the altar ; and when thou art done sacrificing, wash again thy hands and thy feet. And let no blood appear upon you nor upon your clothes ; be on thy guard, my son, against blood, be on thy 18 guard exceedingly ; cover it with dust. And do not eat any blood, for it is the soul; eat no blood 19, whatever. And take no gifts for the blood of man, lest it be shed with impunity, without judgment ; for it is the blood that is shed that causes the earth to sin, and the earth cannot be cleansed from the 20 blood of man save by the blood of him who shed it. And take no present or gift for the blood of man: blood for blood, that thou mayest be accepted before the Lord, the Most High God; for He is the defence of the good: and that thou mayest be preserved from all evil, and that He may save thee from every kind of death.

2x I see, my son, That all the works of the children of men are sin and wickedness, And all their deeds are uncleanness and an abomination and a pollution, And there is no righteousness with them.

22 Beware, lest thou shouldest walk in their ways And tread in their paths, And sin a sin unto death before the Most High God.

Else He will [hide His face from thee,

And] give thee back into the hands of thy transgression,

And root thee out of the land, and thy seed likewise from under heaven, And thy name and thy seed shall perish from the whole earth.

23 Turn away from all their deeds and all their uncleanness,

And observe the ordinance of the Most High God,

And do His will and be upright in all things.

And He will bless thee in all thy deeds,

And will raise up from thee a plant of righteousness through all the earth, throughout all generations of the earth,

And my name and thy name shall not be forgotten under heaven for ever.

8. shalt remove: emended with Latin, 2é6/é/ for ¢ebld. 10. [ ] dittography. the books of my forefathers, handed by Shem to Abraham according to Pirke R. Eliezer viii. Il. salt of the covenant. Cf. Lev. ii. 13. MSS. read ‘covenant of salt’. ve f fi 12. Explains Exod, xxv. 5,10, Cf. Greek Fragment 23-4 for a full discussion of this list of trees in my edition of 13. Stricter than any known halachah; Tamid. ii. 3 allows all but vine and olive. 14. goes not up: negative inserted (Littmann). the earth: emended by Dillmann from ‘its blood’. 20. thou mayest be accepted: MSS. vary. See Eth, Text. 21-4. Written originally in Hebrew verse. : [ ] omitted as it spoils the parallelism.

“25 Go, my son, in peace. ; May the Most High God, my God and thy God, strengthen thee to do His will, And may He bless all thy seed and the residue of thy seed for the generations for ever, with all _ righteous blessings, That thou mayest be a blessing on all the earth.’

26 And he went out from him rejoicing.

Isaac, Ishmael, and Facob celebrate the feast of first fruits at Beersheba with Abraham,1-5. Prayer of Abraham, 6-9. Abraham's last words to and blessings of Facob, 10-30.

22:1 And it came to pass in the tfirstt week in the }forty-fourth} jubilee, in the tsecond} year, that is, the year in which Abraham died, that Isaac and Ishmael came from the Well of the Oath to celebrate the feast of weeks—that is, the feast of the first fruits of the harvest—to Abraham, their

2 father, and Abraham rejoiced because his two sons had come. For Isaac had many possessions in 3 Beersheba, and Isaac was wont to go and see his possessions and to return to his father. And in those days Ishmael came to see his father, and they both came together, and Isaac offered a sacrifice 4 for a burnt offering, and presented it on the altar of his father which he had made in Hebron. And he offered a thank offering and made a feast of joy before Ishmael, his brother: and Rebecca made new cakes from the new grain, and gave them to Jacob, her son, to take them to Abraham, his father, from the first fruits of the land, that he might eat and bless the Creator of all things before he died. 5 And Isaac, too, sent by the hand of Jacob to Abraham a best thank offering, that he might eat and 6 drink. And he eat and drank, and blessed the Most High God, Who hath created heaven and earth, Who hath made all the fat things of the earth, And given them to the children of men That they might eat and drink and bless their Creator. 7 ‘And now I give thanks unto Thee, my God, because thou hast caused me to see this day: behold, I am one hundred three score and fifteen years, an old man and full of days, and all my days have 8 been unto me peace. The sword of the adversary has not overcome me in all that Thou hast given g me and my children all the days of my life until this day. My God, may Thy mercy and Thy peace be upon Thy servant, and upon the seed of his sons, that they may be to Thee a chosen nation and an inheritance from amongst all the nations of the earth from henceforth unto all the days of the ro generations of the earth, unto all the ages.’ And he called Jacob and said: ‘My son Jacob, may the God of all bless thee and strengthen thee to do righteousness, and His will before Him, and may He choose thee and thy seed that ye may become a people for His inheritance according to His will rr alway. And do thou, my son, Jacob, draw near and kiss me.’ And he drew near and kissed him, and he said:

‘Blessed be my son Jacob And all the sons of God Most High, unto all the ages:

May God give unto thee a seed of righteousness ; And some of thy sons may He sanctify in the midst of the whole earth ;

May nations serve thee, And all the nations bow themselves before thy seed.

12 Be strong in the presence of men, And exercise authority over all the seed of Seth.

Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation.

13. May the Most High God give thee all the blessings Wherewith He has blessed me

XXII. 1. All dates wrong. Read ‘sixth week, forty-second jubilee, seventh year’, i.e. 2051 A.M.

3. ‘both’ = Lat. uw¢rigue easily emended from Eth. Cf. xxxi. II.

4. Creator of all things: Sir. xxiv. 8 ; 2 Macc. i. 24, vii. 23.

6-9. Abraham’s thanksgiving and prayer.

8. sword of the adversary: Jer. vi. 25; Ps. ix. 7 (LXX).

II. may nations, &c. Cf. Gen. xxvii. 29.

12. seed of Seth: mankind. But in Num. xxiv. 17, ‘children of Sheth’ = ‘children of confusion ’.

And wherewith He blessed Noah and Adam ; May they rest on the sacred head of thy seed from generation to generation for ever.

And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all the transgressions ; which thou hast committed ignorantly.

And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,

And may He renew His covenant with thee,

That thou mayest be to Him a nation for His inheritance for all the ages,

And that He may be to thee and to thy seed a God in truth and righteousness throughout all the days of the earth.

And do thou, my son Jacob, remember my words, And observe the commandments of Abraham, thy father :

Separate thyself from the nations, And eat not with them:

And do not according to their works, And become not their associate ;

For their works are unclean, And all their ways are a pollution and an abomination and uncleanness.

They offer their sacrifices to the dead And they worship evil spirits,

And they eat over the graves, And all their works are vanity and nothingness.

They have no heart to understand And their eyes do not see what their works are,

And how they err in saying to a piece of wood: ‘Thou art my God,’ And to a stone: ‘Thou art my Lord and thou art my deliverer.’ {And they have no heart. |

And as for thee, my son Jacob,

May the Most High God help thee

And the God of heaven bless thee

And remove thee from their uncleanness and from all their error.

Be thou ware, my son Jacob, of taking a wife from any seed of the daughters of Canaan ; For all his seed is to be rooted out of the earth.

For, owing to the transgression of Ham, Canaan erred, And all his seed shall be destroyed from off the earth and all the residue thereof, And none springing from him shall be saved on the day of judgment.

And as for all the worshippers of idols and the profane (4) There shall be no hope for them in the land of the living ; (e) And there shall be no remembrance of them on the earth ;

13. rest on the sacred head. Cf. Gen. xlix. 26 (Syr.). It implies 1}2 for 1).

14. unrighteousness: emended with Latin where Eth. reads ‘defilement ’.

16. Jewish exclusiveness here traced to Abraham; needed in second century B.c. A Jew could not eat with a Gentile, because of (1) Law of ‘unclean meats’; cf. Deut. xii. 23; Lev. xi. 4, 7, 10-12, 13-20. (2) Idol sacrifices ; attitude,

16. a pollution. An outstanding feature of Antiochus’ persecution ; 1 Macc.i. 46, 48, 63, iv. 43-8, ill. 51; 2 Macc. WAG PING Grit: 2 OE OT

17. sacrifices to the dead: cf. Deut. xxvi. 14; Ps. cvi. 28; Sir. vii. 33; Tobit, iv. 17. They are attacked in Sir,

evil spirits : idols, as Deut. xxxii. 17 ;. Lev. xvii. 7; Ps. cvi. 37; I En. xix. 1; 1 Macc. i. 43; Baruch, iv. 7. eat over the graves: cf. Schwally, Das Leben nach dem Tode, 21-4. 1S. Cfhislerelin27. { ] Dittography spoils parallelism. o. Gen. xxviii. 1; Test. Lev. ix; Jub. xxv. 5, xxviii. 10, xxx. 7. 1. the day ofjudgment. Cf. xxiii. 11, xxxvi. Io. 2. the profane or ‘the adversaries’. Both are easy emendations from the reading of a 0 d.

a (c) For they shall descend into Sheol, (dz) And into the place of condemnation shall they go,

As the children of Sodom were taken away from the earth So will all those who worship idols be taken away.

23 Fear not, my son Jacob, And be not dismayed, O son of Abraham:

May the Most High God preserve thee from destruction, And from all the paths of error may he deliver thee.

24 This house have I built for myself that I might put my name upon it in the earth: [it is given to thee and to thy seed for ever], and it will be named the house of Abraham ; it is given to thee and to thy seed for ever ; for thou wilt build my house and establish my name before God for ever: thy seed and thy name will stand throughout all generations of the earth.’

25,26 And he ceased commanding him and blessing him. And the two lay together on one bed, and Jacob slept in the bosom of Abraham, his father’s father and he kissed him seven times, and his

27 affection and his heart rejoiced over him. And he blessed him with all his heart and said: ‘ The Most High God, the God of all, and Creator of all, who brought me forth from Ur of the Chaldees, that he might give me this land to inherit it for ever,and that I might establish a holy seed—blessed

28 be the Most High for ever.’ And he blessed Jacob and said: ‘Myson, over whom with all my heart and my affection I rejoice, may Thy grace and Thy mercy be lift up upon him and upon his seed

29 alway. And do not forsake him, nor set him at nought from henceforth unto the days of eternity, and may Thine eyes be opened upon him and upon his seed, that Thou mayst preserve him, and

30 bless him, and mayest sanctify him as a nation for Thine inheritance ; And bless him with all Thy blessings from henceforth unto all the days of eternity,and renew Thy covenant and Thy grace with him and with his seed according to all Thy good pleasure unto all the generations of the earth.’

Abraham's death and burial, 1-8 (cf. Gen. xxv. 7-10). Decreasing years and increasing corruption of mankind: Messianic woes: universal strife: the faithful rise up in arms to bring back the faithless: Israel invaded by sinners of the Gentiles, 11-25. Renewed study of the law and renewal of mankind: Messianic kingdom: blessed immortality of the righteous, 26-31.

231 And he placed two fingers of Jacob on his eyes, and he blessed the God of gods, and he covered his face and stretched out his feet and slept the sleep of eternity, and was gathered to his fathers. 2 And notwithstanding all this Jacob was lying in his bosom, and knew not that Abraham, his father’s 3 father, was dead. And Jacob awoke from his sleep, and behold Abraham was cold as ice, and he 4 Said: ‘Father, father’; but there was none that spake, and he knew that he was dead. And he arose from his bosom and ran and told Rebecca, his mother; and Rebecca went to Isaac in the night, and told him; and they went together, and Jacob with them, and a lamp was in his hand, and 5 when they had gone in they found Abraham lying dead. And Isaac fell on the face of his father, 6 and wept and kissed him. And the voices were heard in the house of Abraham, and Ishmael his son arose, and went to Abraham his father, and wept over Abraham his father, he and all the house of Abraham, and they wept with a great weeping. And his sons Isaac and Ishmael buried him in the double cave, near Sarah his wife, and they wept for him forty days, all the men of his house, and Isaac and Ishmael, and all their sons, and all the sons of Keturah in their places; and the days of 8 weeping for Abraham were ended. And he lived three jubilees and four weeks of years, one hundred g and seventy-five years, and completed the days of his life, being old and full of days. For the days

25. commanding: from Hebrew M¥, used technically of a man’s last will and testament (2 Sam. xvil, 23; 2 Kings 27. Probably an interpolation—Jacob is not mentioned till the next verse. Zomuerejoices) ca “rejoices”, 2.0. be lift up upon him: from Num. vi. 26; Ps. iv. 6. XXIII. 1. Cf. Gen. xlvi. 4. Closing the eyes strictly forbidden till death had ensued in Shabb. 151 0. stretched out: as Gen. xlix. 33 Eth. and Syr., but Mass., LXX, Vulg. gathered up. slept the sleep of eternity: as Jer. li. 39, 57.

7. days of inserted. Cf. Deut. xxxiv.8. MSS.vary. 4 ‘the lamentation of’; d ‘lamentation and’; ac omit.

8. Cf. Gen. xxv. 8. See xxi. 1 of our text. g. Men grow old quicker owing to the increasing degeneration.

of the forefathers, of their life, were nineteen jubilees; and after the Flood they began to grow less than nineteen jubilees, and to decrease in jubilees, and to grow old quickly, and to be full of their days by reason of manifold tribulation and the wickedness of their ways, with the exception of tO Abraham. For Abraham was perfect in all his deeds with the Lord, and well-pleasing in righteousness all the days of his life; and behold, he did not complete four jubilees in his life, when he had | Il grown old by reason of the wickedness, and was full of hisdays. And all the generations which shall - arise from this time until the day of the great judgment shall grow old quickly, before they complete two jubilees, and their knowledge shall forsake them by reason of their old age [and all their know- 12 ledge shall vanish away]. And in those days, if a man live a jubilee and a-half of years, they shall say regarding him: ‘He has lived long, and the greater part of his days are pain and sorrow and 13 tribulation, and there is no peace: For calamity follows on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another, illness and overthrow, and snow and frost and ice, and fever, and chills, and torpor, and famine, and death, and sword, and captivity, and all kinds of calamities and 14 pains.’ And all these shall come on an evil generation, which transgresses on the earth: theirworks 15 are uncleanness and fornication, and pollution and abominations. Then they shall say: ‘ The days of the forefathers were many (even), unto a thousand years, and were good; but, behold, the days of our life, if a man has lived many, are three score years and ten, and, if he is strong, four score years, 16 and those evil,and there is no peace in the days of this evil generation.’ And in that generation the sons shall convict their fathers and their elders of sin and unrighteousness, and of the words of their mouth and the great wickednesses which they perpetrate, and concerning their forsaking the covenant which the Lord made between them and Him, that they should observe and do all His commandments and His ordinances and all His laws, without departing either to the right hand or the left. 17 For ali have done evil, and every mouth speaks iniquity and all their works are an uncleanness and 18 an abomination, and all their ways are pollution, uncleanness and destruction. Behold the earth shall be destroyed on account of all their works, and there shall be no seed of the vine, and no oil ; for their works are altogether faithless, and they shall all perish together, beasts and cattle and birds, and 1g all the fish of the sea, on account of the children of men. And they shall strive one with another, the young with the old, and the old with the young, the poor with the rich, the lowly with the great, and the beggar with the prince, on account of the law and the covenant; for they have forgotten commandment, and covenant, and feasts, and months, and Sabbaths, and jubilees, and all judgments. zo And they shall stand (with bows and) swords and war to turn them back into the way; but they shall 21 not return until much blood has been sked on the earth, one by another. And those who have escaped shall not return from their wickedness to the way of righteousness, but they shall all exalt themselves to deceit and wealth, that they may each take all that is his neighbour’s, and they shall name the great name, but not in truth and not in righteousness, and they shall defile the holy of 22 holies with their uncleanness and the corruption of their pollution. And a great punishment shall befall the deeds of this generation from the Lord, and He will give them over to the sword and to 23 judgment and to captivity, and to be plundered and devoured. And He will wake up against them the sinners of the Gentiles, who have neither mercy nor compassion, and who shall respect the person of none, neither old nor young, nor any one, for they are more wicked and strong to do evil than all the children of men.

And they shall use violence against Israel and transgression against Jacob, And much blood shall be shed upon the earth, And there shall be none to gather and none to bury.

1o. when: ‘until’, text. 11. Here the Messianic kingdom seems to follow the judgment. But see ver. 30. 12. the greater part...sorrow. Ps. xc. 10 (LXX, Syr., Vulg.). 13-14. Melancholy account of Judah’s plight in his own day, i.e. early decades of second century B.C. 14. on the earth, &c. Emended with Lat. 15. those Eth. reads kuéll/i corrupt for ’e/li. 16. An account of the rise of the Chasids exactly parallel with 1 En. xc. 6, 7. ‘Lambs’ there are ‘sons’ here. forsaking the covenant: cf. Hellenizers in Dan. xi. 30; 1 Macc. i. 15. Cf. Bousset, ZVZW, goo, p. 199. L7n Chi Macc. d.s52ail00s 18-24. The woes before the Messianic Age are a feature of all Apocalypse. Cf. Ezek. xxxviil, 20; Hos. iv. 3; 20. ¢{ ) supplied from Lat. 21. shallname: So Lat. Eth. is easily emended. ; 23. Describes religious wars of Judas Maccabaeus. The Syrian invasion is described in the language of Jer. vi. 23. After 162 B. C. there was civil war in Judah, and peace with Syria. Thus this passage cannot be later than that date.

24 . In those days they shall cry aloud, And call and pray that they may be saved from the hand of the sinners, the Gentiles ; But none shall be saved.

25 And the heads of the children shall be white with grey hair, And a child of three weeks shall appear old like a man of one hundred years, And their stature shall be destroyed by tribulation and oppression.

26 And in those days the children shall begin to study the laws, _ And to seek the commandments, And to return to the path of righteousness.

27 And the days shall begin to grow many and increase amongst those children of men Till their days draw nigh to one thousand years, And to a greater number of years than (before) was the number of the days.

| 28 And there shall be no old man | Nor one who is (not) satisfied with his days, For all shall be (as) children and youths.

| - 29 And all their days they shall complete and live in peace and in joy, And there shall be no Satan nor any evil destroyer ; For all their days shall be days of blessing and healing.

30 ~=6©And at that time the Lord will heal His servants, And they shall rise up and see great peace, And drive out their adversaries.

And the righteous shall see and be thankful, And rejoice with joy for ever and ever, And shall see all their judgments and all their curses on their enemies.

3t And their bones shall rest in the earth, And their spirits shall have much joy, And they shall know that it is the Lord who executes judgment, And shows mercy to hundreds and thousands and to all that love Him

32. And do thou, Moses, write down these words; for thus are they written, and they record (them) on the heavenly tablets for a testimony for the generations for ever.

Tsaac at the Well of Vision,1 (cf.Gen. xxv. 11). Esau sells his birthright, 2-7 (cf. Gen. xxv. 29-34). Tsaac goes down to Gerar, 8. Dealings between Isaac and Abimelech, 9-27. Tsaac curses the

24, And it came to pass after the death of Abraham, that the Lord blessed Isaac his son, and he arose from Hebron and went and dwelt at the Well of the Vision in the first year of the third week 2073 a.m. 2 of this jubilee, seven years. And in the first year of the fourth week a famine began in the land, 2080 a.m. 3 besides the first famine, which had been in the days of Abraham. And Jacob sod lentil pottage, and Esau came from the field hungry. And he said to Jacob his brother: ‘Give me of this red pottage. And Jacob said to him: ‘Sell to me thy [primogeniture, this] birthright and I will give 4 thee bread, and also some of this lentil pottage. And Esau said in his heart: ‘I shall die; of 5 what profit to me is this birthright?’ And he said to Jacob: ‘I give it to thee.’ And Jacob said: 6 ‘ Swear to me, this day,’ and he sware unto him. And Jacob gave his brother Esau bread and pottage, and he eat till he was satisfied, and Esau despised his birthright ; for this reason was Esau’s name 7 called Edom, on account of the red pottage which Jacob gave him for his birthright. And Jacob became

24. sinners and gentiles practically synonymous. Cf. Gal. ii. 15. 26. Renewed study of the law brings spiritual transformation.

27. nigh to one thousand years: cf. iv. 30. As in Test. Levi. xviii all change is gradual. 28. Cf. Isa. Ixv. 20, whence ‘ not’ is inserted here.

30. Probably does not refer to a Resurrection to the Messianic kingdom. Our author’s eschatology is that of 1 En.

xci-civ. Judgement will be at the end of the Messianic kingdom, and precedes the spiritual bliss of the righteous. 31. Cf. 1 En. xci. 10, xcii. 3, ciii. 3, 4. The bodies rest, but the spirits rise.

XXIV. Cf. Gen. xxv. 11, 29-34, xxvi. 1-6, 13-25, 32, 33. No reference is made in 13 to Isaac’s lie regarding

Rebecca. For derivation of name of Edom in 6 cf, Gen. xxv. 29. ; 3. red pottage. Text ‘ wheaten pottage’, i.e. rupod for muppod. Sell dmddov, which here means ‘sell’ ’agbe’e.

8 the elder, and Esau was brought down from his dignity. And the famine was over the land, and Isaac

departed to go down into Egypt in the second year of this week, and went to the king of the Philis-

g tines to Gerar, unto Abimelech. And the Lord appeared unto him and said unto him: ‘ Go not down into Egypt; dwell in the land that I shall tell thee of, and sojourn in this land, and I will

ro be with thee and bless thee. For to thee and to thy seed will I give all this land, and I will establish My oath which I sware unto Abraham thy father, and I will multiply thy seed as the

11 stars of heaven, and will give unto thy seed all this land. And in thy seed shall all the nations of the earth be blessed, because thy father obeyed My voice, and kept My charge and My commandments, and My laws, and My ordinances, and My covenant ; and now obey My voice and dwell in

12, 13 this land.’ And he dwelt in Gerar three weeks of years. And Abimelech charged concerning him, 2080-

and concerning all that was his, saying: ‘Any man that shall touch him or aught that is his shall 2101 a.m,

14 surely die. And Isaac waxed strong among the Philistines, and he got many possessions, oxen

15 and sheep and camels and asses and a great household. And he sowed in the land of the Philistines and brought in a hundred-fold, and Isaac became exceedingly great, and the Philistines envied him.

16 Now all the wells which the servants of Abraham had dug during the life of Abraham, the Philistines

17 had stopped them after the death of Abraham, and filled them with earth. And Abimelech said unto Isaac: ‘Go from us, for thou art much mightier than we’; and Isaac departed thence in

18 the first year of the seventh week, and sojourned in the valleys of Gerar. And they digged again 2101 aM. the wells of water which the servants of Abraham, his father, had digged, and which the Philistines had closed after the death of Abraham his father, and he called their names as Abraham his father

19 had named them. And the servants of Isaac dug a well in the valley, and found living water, and the shepherds of Gerar strove with the shepherds of Isaac, saying: ‘The water is ours’; and Isaac

20 called the name of the well ‘ Perversity’, because they had been perverse with us. And they dug a second well, and they strove for that also, and he called its name ‘Enmity’. And he arose from thence and they digged another well, and for that they strove not, and he called the name of it ‘Room’, and Isaac said: ‘Now the Lord hath made room for us, and we have increased in the

21 land.’ And he went up from thence to the Well of the Oath, in the first year of the first week in the 2108 a.m.

22 forty-fourth jubilee. And the Lord appeared to him that night, on the new moon of the first month, and said unto him: ‘I am the God of Abraham thy father; fear not, for I am with thee, and shall bless thee and shall surely multiply thy seed as the sand of the earth, for the sake of Abraham my

23 servant.’ And he built an altar there, which Abraham his father had first built, and he called upon

24 the name of the Lord, and he offered sacrifice to the God of Abraham his father. And they digged

25 a well and they found living water. And the servants of Isaac digged another well and did not find water, and they went and told Isaac that they had not found water, and Isaac said: ‘I have sworn

26 this day to the Philistines and this thing has been announced tous.’ And he called the name of that place the Well of the Oath; for there he had sworn to Abimelech and Ahuzzath his friend and

27 Phicol the prefect of his host. And Isaac knew that day that under constraint he had sworn to them

28 to make peace with them. And Isaac on that day cursed the Philistines and said: ‘Cursed be the Philistines unto the day of wrath and indignation from the midst of all nations; may God make them a derision and a curse and an object of wrath and indignation in the hands of the sinners the

29 Gentiles and in the hands of the Kittim. And whoever escapes the sword of the enemy and the Kittim, may the righteous nation root out in judgment from under heaven; for they shall be the enemies and foes of my children throughout their generations upon the earth.

30 And no remnant shall be left to them,

Nor one that shall be saved on the day of the wrath of judgment ; For Sykipaen and rooting out and expulsion from the earth is the whole seed of the Philistines reserved), And there shall no longer be left for these Caphtorim a name or a seed on the earth.

14. household: mzzisterium Lat. 72, Eth. has ‘ possession’. 19. The: ‘this’ in Eth. def. article. 20, Enmity sé/?’é emended from saédéb ‘narrow’. Lat. has z#dmicitias. An Ethiopic scribe has introduced the antithesis of ‘narrow’ as opposed to ‘room’. Room sefh emended from seth ; so Lat. capacitas. 26. the prefect of his host. So Lat. Eth. has only ‘his prefect’. 28-32. Only intelligible during Maccabean wars; fierce hatred of Philistines ; cf. 1 Mace, x. 80, V. 66, xmode 28. Cf. Hat. i. 205, li. 157-9 for the Philistines’ suffering at the hands of the Eg gyptians. Kittim Macedonians. Cf. 1 Macc. i. 1, viii. 5 ; Joseph. Ant. xi. 8. 4. 29. righteous nation : Judah under Maccabees. generations: Lat.; ‘days’, Eth. 30. these ’é//i emended from kuéll# ‘all’. Lat. * these’. Caphtorim Philistines ; cf. Amos. ix. 7; Deut. ii. 23; Jer. xlvii. 4.

31 For though he ascend unto heaven, Thence shall he be brought down,

+And though he make himself strong on earth, Thence shall he be dragged forth,

And though he hide himself amongst the nations, Even from thence shall he be rooted out ;

And though he descend into Sheol, There also shall his condemnation be great, And there also he shall have no peace. 32 And if he go into captivity, By the hands of those that seek his life shall they slay him on the way, And neither name nor seed shall be left to him on all the earth; For into eternal malediction shall he depart.’

33 And thus is it written and engraved concerning him on the heavenly tablets, to do unto him on the day of judgment, so that he may be rooted out of the earth.

Rebecca admonishes Facob not to marry a Canaanitish woman, 1-3. Facob promises to marry a daughter of Laban despite the urgent requests of Esau that he should marry a Canaanitish woman, 4-10. Rebecca blesses Facob, 11-23. (Cf. Gen. xxviii. 1-4.)

251 And in the second year of this week in this jubilee, Rebecca called Jacob her son, and spake unto 2109 a.m. him, saying: ‘My son, do not take thee a wife of the daughters of Canaan, as Esau, thy brother, who took him two wives of the daughters of Canaan, and they have embittered my soul with all their unclean deeds: for all their deeds are fornication and lust, and there is no righteousness with them,

2 for (their deeds) are evil. And I, my son, love thee exceedingly, and my heart and my affection bless thee every hour of the day and watch of the night. And now, my son, hearken to my voice, and do the will of thy mother, and do not take thee a wife of the daughters of this land, but only of the house of my father, and of my father’s kindred. Thou shalt take thee a wife of the house of my father, and the Most High God will bless thee, and thy children shall be a righteous generation and

4a holy seed.’ And then spake Jacob to Rebecca, his mother, and said unto her: ‘ Behold, mother, I am nine weeks of years old, and I neither know nor have I touched any woman, nor have I betrothed

5 myself to any, nor even think of taking me a wife of the daughters of Canaan. For I remember, mother, the words of Abraham, our father, for he commanded me not to take a wife of the daughters

6 of Canaan, but to take me a wife from the seed of my father’s house and from my kindred. I have heard before that daughters have been born to Laban, thy brother, and I have set my heart on them

7 to take a wife from amongst them. And for this reason I have guarded myself in my spirit against sinning or being corrupted in all my ways throughout all the days of my life; for with regard to lust

g and fornication, Abraham, my father, gave me many commands. And, despite all that he has commanded me, these two and twenty years my brother has striven with me, and spoken frequently to me and said: ‘ My brother, take to wife a sister of my two wives’; but I refuse to do as he has done.

g 1 swear before thee, mother, that all the days of my life I will not take me a wife from the daughters

10 Of the seed of Canaan, and I will not act wickedly as my brother has done. Fear not, mother ; be y1 assured that I shall do thy will and walk in uprightness, and not corrupt my ways for ever.’ And thereupon she lifted up her face to heaven and extended the fingers of her hands, and opened her mouth and blessed the Most High God, who had created the heaven and the earth, and she gave Him 12 thanks and praise. And she said: ‘ Blessed be the Lord God, and may His holy name be blessed for ever and ever, who has given me Jacob as a pure son and a holy seed ; for he is Thine, and Thine 13 shall his seed be continually and throughout all the generations for evermore. Bless him, O Lord, r4 and place in my mouth the blessing of righteousness, that I may bless him.’ And at that hour, when

31. tt Lat. = ud fugiens ertt. Corruption originated in Hebrew apparently.

XXV. Gen. xxvii is put after Gen. xxviii. 1-4 to give more blame to Esau and to excuse Jacob. 4. Jacob is sixty-three when he receives the blessing, as in Ber. Rabb. 68 ; Seder Olam, 2. neither, &c.: Syncell. i. 197 wrongly attributes this to Josephus.

RY E

the spirit of righteousness descended into her mouth, she placed both her hands on the head of Jacob, and said :

15 ‘Blessed art thou, Lord of righteousness and God of the ages ; And may He bless thee beyond all the generations of men.

May He give thee, my son, the path of righteousness, And reveal righteousness to thy seed.

16 And may He make thy sons many during thy life, And may they arise according to the number of the months of the year. And may their sons become many and great beyond the stars of heaven, And their numbers be more than the sand of the sea.

17 And may He give them this goodly land seed after him alway— And may they hold it as a possession for ever.

as He said He would give it to Abraham and to his

18 And may I see (born) unto thee, my son, blessed children during my life, And a blessed and holy seed may all thy seed be.

1g And as thou hast refreshed thy mother’s spirit during fherf life, The womb of her that bare thee blesses thee thus,

| My affection] and my breasts bless thee And my mouth and my tongue praise thee greatly.

20 Increase and spread over the earth, And may thy seed be perfect in the joy of heaven and earth for ever ; And may thy seed rejoice, And on the great day of peace may it have peace.

21 And may thy name and thy seed endure to all the ages, And may the Most High God be their God,

And may the God of righteousness dwell with them, And by them may His sanctuary be built unto all the ages.

Blessed be he that blesseth thee, And all flesh that curseth thee falsely, may it be cursed.’

23 And she kissed him, and said to him; ‘May the Lord of the world love thee As the heart of thy mother and her affection rejoice in thee and bless thee.’ And she ceased from blessing.

Isaac sends Esau for venison, 1-4. Rebecca instructs Facob to obtain the blessing, 5-9. Facob under the person of Esau obtains it, 10-24. Esau brings in his venison and by his importunity obtains a@ blessing, 25-34. Threatens Facob, 35. (Cf. Gen. xxvii.)

26: And in the seventh year of this week Isaac called Esau, his elder son, and said unto him: ‘I am 2114 a.m. 2 old, my son, and behold my eyes are dim in seeing, and I know not the day of my death. And now take thy hunting weapons thy quiver and thy bow, and go out to the field, and hunt and catch me (venison), my son, and make me savoury meat, such as my soul loveth, and bring it to me that I may 3 eat, and that my soul may bless thee before I die.’ But Rebecca heard Isaac speaking to Esau. 4,5 And Esau went forth early to the field to hunt and catch and bring home to his father. And _ Rebecca called Jacob, her son, and said unto him: ‘ Behold, I heard Isaac, thy father, speak unto Esau, thy brother, saying: “ Hunt for me, and make me savoury meat, and bring (it) to me that 6 I may eat and bless thee before the Lord before I die.’ And now, my son, obey my voice in that which I command thee: Go to thy flock and fetch me two good kids of the goats, and I will make them savoury meat for thy father, such as he loves, and thou shalt bring (it) to thy father that he 7 may eat and bless thee before the Lord before he die, and that thou mayst be blessed.’ And Jacob

14. spirit of righteousness (a2 4d): cf. John xiv. 17, xv. 26, xvi. 3. For ‘ Holy Spirit’ (c) cf. Isa. Ixiii. 10, 11.

19. thert. Read ‘thy’. [ ] out of place, or a dittography of DN).

2a Gill AVL,

XXVI. Cf. Gen. xxvii. 1-41, often loosely rendered.

said to Rebecca his mother: ‘ Mother, I shall not withhold anything which my father would eat, and which would please him: only I fear, my mother, that he will recognise my voice and wish to touch 8me. And thou knowest that I am smooth, and Esau, my brother, is hairy, and I shall appear before his eyes as an evildoer, and shall do a deed which he had not commanded me, and he will. be 9 wroth with me, and I shall bring upon myself a curse, and not ‘a blessing.’ And Rebecca, his ro mother, said unto him : ‘Upon me be thy curse, my son, only obey my voice.’ And Jacob obeyed the voice of Rebecca, his mother, and went and fetched two good and fat kids of the goats, and 11 brought them to his mother, and his mother made them (savoury meat) such as he loved. And Rebecca took the goodly raiment of Esau, her elder son, which was with her in the house, and she clothed Jacob, her younger son, (with them), and she put the skins of the kids upon his hands and on 12 the exposed parts of his neck. And she gave the meat and the bread which she had prepared into 13 the hand of her son Jacob. And Jacob went in to his father and said: ‘I am thy son: I have done according as thou badest me: arise and sit and eat of that which I have caught, father, that thy soul 15 may bless me.’ And Isaac said to his son: ‘ How hast thou found so quickly, my son?’ And Jacob 16 said: ‘ Because (the Lord) thy God caused me to find.’ And Isaac said unto him: ‘Come near, that 17 I may feel thee, my son, if thou art my son Esau or not.’ And Jacob went near to Isaac, his father, 18 and he felt him and said: ‘ The. voice is Jacob’s voice, but the hands are the hands of Esau,’ and he discerned him not, because it was a dispensation from heaven to remove his power of perception and 19 Isaac discerned not, for his hands were hairy as (his brother) Esau’s,so that he blessed him. And he said : ‘Art thou my son Esau?” and he said: ‘I am thy son’: and he said, ‘ Bring. near to me that 20 I may eat of that which thou hast caught, my son, that my soul may bless thee. And he brought 21 near to him, and he did eat, and he brought him wine and he drank. And Isaac, his father, said unto 22 him: ‘Come near and kiss me, my son. And he came near and kissed him. And he smelled the smell of his raiment, and he blessed him and said: ‘ Behold, the smell of my son is as the smell of

a (full) field which the Lord hath blessed.

23 And may the Lord give thee of the dew of heaven And of the dew of the earth, and plenty of corn and oil :

Let nations serve thee, And peoples bow down to thee.

24 Be lord over thy brethren, And let thy mother’s sons bow down to thee ;

And may all the blessings wherewith the Lord hath blessed me and blessed Abraham, my father, Be imparted to thee and to thy seed for ever:

Cursed be he that curseth thee, And blessed be he that blesseth thee.’

25 And it came to pass as soon as Isaac had made an end of blessing his son Jacob, and Jacob had gone 26 forth from Isaac his father the hid himself and} Esau, his brother, came in from his hunting. And he also made savoury meat, and brought (it) to his father, and said unto his father: ‘Let my father 27 arise, and eat of my venison that thy soul may bless me.’ And Isaac, his father, said unto him: ‘Who art thou?’ And he said unto him: ‘I am thy first born, thy son Esau: I have done as thou hast 28 commanded me.’ And Isaac was very greatly astonished, and said: ‘ Who is he that hath hunted and caught and brought (it) to me, and I have eaten of all before thou camest, and have blessed him: 29 (and) he shall be blessed, and all his seed for ever.’ And it came to pass when Esau heard the words of his father Isaac that he cried with an exceeding great and bitter cry, and said unto his father: 3° ‘Bless me, (even) me also, father.’ And he said unto him: ‘ Thy brother came with guile, and hath taken away thy blessing.’ And he said: ‘ Now I know why his name is named Jacob: behold, he hath supplanted me these two times: he took away my birth-right, and now he hath taken away

74a. Added by author in favour of Jacob. to. { ). Added from Latin. 15. <The Lord). Supplied from Latin. caused me to find (4c): Latin direxit. 18. A dispensation to assist the deceit! Clause borrowed from I Kings xii. 15, ‘a thing brought about of the Lord’, < » supplied from Lat. 19. [am thy son. An evasion—not so bad as Ber. Rabb. 65. 22. (full) added from Latin. So Sam., LXX, and Vulg., cf. Gen. xxvii. 27. Mass. omits. 23. dew of the earth. So Gen. xxvii. 28 in Eth. version. give thee: cd add ‘and multiply thee’, while a transposes it before ‘ give thee’. and plenty: MSS. add before ‘ plenty’ the words ‘ may He give plentifully to thee’, against the parallelism and Gen. xxvii. 28. 25. he hid himself and. This seems an addition. Read ‘that’, 30. I know why = oida ws perhaps corrupt for dixaiws. Cf. Gen. xxvii. 36.

31 my blessing.’ And he said: ‘ Hast thou not reserved a blessing for me, father?’ and Isaac answered and said unto Esau: ‘Behold, I have made him thy lord, And all his brethren have I given to him for servants, And with plenty of corn and wine and oil have I strengthened him: And what now shall I do for thee, my son?’ 32 And Esau said to Isaac, his father : ‘Hast thou but one blessing, O father ? Bless me, (even) me also, father :’ 33 And Esau lifted up his voice and wept. And Isaac answered and said unto him: ‘Behold, far from the dew of the earth shall be thy dwelling, And far from the dew of heaven from above.

34 And by thy sword wilt thou live, And thou wilt serve thy brother.

And it shall come to pass when thou becomest great, And dost shake his yoke from off thy neck, Thou shalt sin a complete sin unto death, And thy seed shall be rooted out from under heaven.’ 35 And Esau kept threatening Jacob because of the blessing wherewith his father blessed him, and he said in his heart: ‘May the days of mourning for my father now come, so that I may slay my brother Jacob.’

Rebecca alarmed at Esau’s threats prevails on Isaac to send Facob to Mesopotamia, 1-12. Isaac coutforts Rebecca on the departure of Facob, 13-18. Facob’s dream and vow at Bethel, 19-27. (Cf. Gen. xxviii.)

271. And the words of Esau, her elder son, were told to Rebecca in a dream, and Rebecca sent and 2 called Jacob her younger son, and said unto him: ‘ Behold Esau thy brother will take vengeance on

3 thee so as to kill thee. Now, therefore, my son, obey my voice, and arise and flee thou to Laban, my brother, to Haran, and tarry with him a few days until thy brother's anger turns away, and he remove his anger from thee, and forget all that thou hast done ; then I will send and fetch thee from 4,5 thence.’ And Jacob said: ‘I am not afraid; if he wishes to kill me, I will kill him.’ But she said 6 unto him: ‘Let me not be bereft of both my sons on one day.’ And Jacob said to Rebecca his mother: ‘ Behold, thou knowest that my father has become old, and does not see because his eyes are dull, and if I leave him it will be evil in his eyes, because I leave him and go away from you, and my father will be angry, and will curse me. I will not go; when he sends me, then only will I go.’ 7,8 And Rebecca said to Jacob: ‘I will go in and speak to him, and he will send thee away.’ And Rebecca went in and said to Isaac: ‘I loathe my life because of the two daughters of Heth, whom Esau has taken him as wives; and if Jacob take a wife from among the daughters of the land such

g as these, for what purpose do I further live ; for the daughters of Canaan are evil. And Isaac called 10 Jacob and blessed him, and admonished him and said unto him: ‘ Do not take thee a wife of any of the daughters of Canaan; arise and go to Mesopotamia, to the house of Bethuel, thy mother’s father,

11 and take thee a wife from thence of the daughters of Laban, thy mother’s brother. And God Almighty bless thee and increase and multiply thee that thou mayest become a company of nations, and give thee the blessings of my father Abraham, to thee and to thy seed after thee, that thou mayest inherit the Jand of thy sojournings and all the land which God gave to Abraham: go, my

12 son, in peace.’ And Isaac sent Jacob away, and he went to Mesopotamia, to Laban the son of 13 Bethuel the Syrian, the brother of Rebecca, Jacob’s mother. And it came to pass after Jacob had 14 arisen to go to Mesopotamia that the spirit of Rebecca was grieved after her son,and she wept. And

34. becomest great ‘abaika (0). ac‘refusest’? ’abaika, a corruption of 4. The text here agrees with the Sam. 73NN, Gen. xxvii. 40. The Mass. 1°, which the versions variously translate. The LXX gives xaéhjs, i.e. TWN from 77’.

sin a complete sin unto death, &c.: changed contrary to all tradition. This version is adopted by Syncell. i, 202 and Glycas. 263 (who, however, attributes it to Josephus). For ‘ sin unto death’ cf. xxi. 22. 35. Note malicious turn here given to Esau’s words in Gen. xxvii. 41.

XXVII. 1-5. Cf. Gen. xxvii. 42-5. in adream: Ps.-Jon. on Gen. xxvii. 42 ‘by the Holy Spirit’. 6. Cf. xii. 31. Defends Jacob from the reproach of leaving his old father (Singer).

Isaac said to Rebecca: ‘ My sister, weep not on account of Jacob, my son; for he goeth in peace, and 15 in peace will he return. The Most High God will preserve him from all evil, and will be with him ; 16 for He will not forsake him all his days; For I know that his ways will be prospered in all things 17 wherever he goes, until he return in peace to us, and we see him in peace. Fear not on his account, my sister, for he is on the upright path and he is a perfect man: and he is faithful and will not perish. 19 Weep not.’ And Isaac comforted Rebecca on account of her son Jacob, and blessed him. And Jacob went from the Well of the Oath to go to Haran on the first year of the second week in the fortyfourth jubilee, and he came to Luz on the mountains, that is, Bethel, on the new moon of the first month of this week, and he came to the place at even and turned from the way to the west of the 20 road that night: and he slept there; for the sun had set. And he took one of the stones of that a1 place and laid (it at his head) under the tree, and he was journeying alone, and he slept. And he dreamt that night, and behold a ladder set up on the earth, and the top of it reached to heaven, and behold, the angels of the Lord ascended and descended on it: and behold, the Lord stood upon it. 22 And he spake to Jacob and said: ‘I am the Lord God of Abraham, thy father, and the God of 23 Isaac; the land whereon thou art sleeping, to thee will I give it, and to thy seed after thee. And thy seed shall be as the dust of the earth, and thou shalt increase to the west and to the east, to the 24 north and the south, and in thee and in thy seed shall all the families of the nations be blessed. And behold, I will be with thee, and will keep thee whithersoever thou goest, and I will bring thee again into this land in peace; for I will not leave thee until I do everything that I told thee of. 25 And Jacob awoke from his sleep, and said, ‘ Truly this place is the house of the Lord, and I knew it not. And he was afraid and said: ‘ Dreadful is this place which is none other than the house of 26 God, and this is the gate of heaven.’ And Jacob arose early in the morning, and took the stone which he had put under his head and set it up as a pillar for a sign, and he poured oil upon the top of it. And he called the name of that place Bethel; but the name of the place was Luz at the first. 27 And Jacob vowed a vow unto the Lord, saying: ‘If the Lord will be with me, and will keep me in this way that I go, and give me bread to eat and raiment to put on, so that I come again to my father’s house in peace, then shall the Lord be my God, and this stone which I have set up as a pillar for a sign in this place, shall be the Lord’s house, and of all that thou givest me, I shall give the tenth to thee, my God.’

Facob marries Leah and Rachel,1-10. His children by Leah and Rachel and by their handmaids, 11-24. Facob seeks to leave Laban, 25: but stays on at a certain wage, 26-8. Facob becomes

281 And he went on his journey, and came to the land of the east, to Laban, the brother of Rebecca, '2and he was with him, and served him for Rachel his daughter one week. And in the first year of 2122 A.M.

the third week he said unto him: ‘Give me my wife, for whom I have served thee seven years’; and 3 Laban said unto Jacob: ‘I will give thee thy wife. And Laban made a feast, and took Leah his elder daughter, and gave (her) to Jacob as a wife, and gave her Zilpah his handmaid for an hand- 4 maid; and Jacob did not know, for he thought that she was Rachel. And he went in unto her, and behold, she was Leah; and Jacob was angry with Laban, and said unto him: ‘ Why hast thou dealt thus with me? Did not I serve thee for Rachel and not for Leah? Why hast thou wronged me? 5 Take thy daughter, and I will go; for thou hast done evil to me.’ For Jacob loved Rachel more than Leah ; for Leah’s eyes were weak, but her form was very handsome; but Rachel had beautiful 6 eyes and a beautiful and very handsome form. And Laban said to Jacob: ‘It is not so done in our country, to give the younger before the elder. And it is not right to do this; for thus it is ordained and written in the heavenly tablets, that no one should give his younger daughter before the elder— but the elder, one gives first and after her the younger—and the man who does so, they set down guilt against him in heaven, and none is righteous that does this thing, for this deed is evil before the

14. My sister: affectionate term for wife; cf. Tobit v. 21, vii. 15, vill. 4, 7; Song of Solomon iy. 9, I0, 12, v. I. Compare Isaac’s answer to Abimelech’s men in Gen. xxvi. 7.

16. will be prospered: so Lat. ; ‘he will prosper’, Eth.

17. on the upright path: Lat. So 4, or perhaps ‘upright in his way’.

zo. Add with Latin ‘at his head’, Genesis has not ‘ under the tree’. This was probably an asherah.

25 a. MSS. corrupt; ‘slept a sleep’ emended to ‘ awoke from his sleep’.

6. No hint of this ordinance in tradition (Singer, Beer). Lev. xviii. 18 expressly forbade Jacob’s conduct in marrying both sisters. Cf. Justin, Dial. Trypho. 134.

7 Lord. And command thou the children of Israel that they do not this thing; let them neither take 8 nor give the younger before they have given the elder, for it is very wicked. And Laban said to Jacob: ‘ Let the seven days of the feast of this one pass by, and I shall give thee Rachel, that thou mayst serve me another seven years, that thou mayst pasture my sheep as thou didst in the former g week.’ And on the day when the seven days of the feast of Leah had passed, Laban gave Rachel to Jacob, that he might serve him another seven years, and he gave to Rachel Bilhah, the sister of ro Zilpah, as a handmaid. And he served yet other seven years for Rachel, for Leah had been given 11 to him for nothing. And the Lord opened the womb of Leah, and she conceived and bare Jacob a son, and he called his name Reuben, on the fourteenth day of the ninth month, in the first year of 2122 a.m. 12 the third week. But the womb of Rachel was closed, for the Lord saw that Leah was hated and 13 Rachel loved. And again Jacob went in unto Leah, and she conceived, and bare Jacob a second son, and he called his name Simeon, on the twenty-first of the tenth month, and in the third year of this 2124 a.m. 14 week. And again Jacob went in unto Leah, and she conceived, and bare him a third son, and he 15 Called his name Levi, in the new moon of the first month in the sixth year of this week. And again 2127 a.m. Jacob went in unto her, and she conceived, and bare him a fourth son, and he called his name Judah, 16 on the fifteenth of the third month, in the }firstt year of the tfourtht week. And on account of all 2129 a.m. this Rachel envied Leah, for she did not bear, and she said to Jacob: ‘Give me children’; and Jacob 17 Said: ‘ Have I withheld from thee the fruits of thy womb? Have I forsaken thee ? > And when Rachel saw that Leah had borne four sons to Jacob, Reuben and Simeon and Levi and Judah, she said unto 18 him: ‘Go in unto Bilhah my handmaid, and she will conceive, and bear a son unto me.’ (And she gave (him) Bilhah her handmaid to wife). And he went in unto her, and she conceived, and bare him a son, and he called his name Dan, on the ninth of the sixth month, in the tsixtht year of the 21274.m. 19 tthird} week. And Jacob went in again unto Bilhah a second time, and she conceived, and bare Jacob another son, and Rachel called his name Napthali, on the fifth of the seventh month, in the 2130 a.m. 29 Second year of the fourth week. And when Leah saw that she had become sterile and did not bear, she envied Rachel, and she also gave her handmaid Zilpah to Jacob to. wife, and she conceived, and bare a son, and Leah called his name Gad, on the twelfth of the eighth month, in the third year of 2131 a.m. 21 the fourth week. And he went in again unto her, and she conceived, and’ bare him a second son, and Leah called his name Asher, on the second of the eleventh month, in the ,fiftht year of the fourth 2133 a.m. 22 week. And Jacob went in unto Leah, and she conceived, and bare a son, and she called his name Issachar, on the fourth of the fifth month, in the {fourth} year of the fourth week, and she gave him 2132 a.m. 23 toanurse, And Jacob went in again unto her, and she conceived, and bare two (children), a son and a daughter, and she called the name of the son Zabulon, and the name of the daughter Dinah, 2134 a.m 24in the seventh of the seventh month, in the sixth year of the fourth week. And the Lord was gracious to Rachel, and opened her womb, and she conceived, and bare a son, and she called his 2134 a.m. 25 name Joseph, on the new moon of the fourth month, in the sixth} year in this fourth week. And in the days when Joseph was born, Jacob said to Laban: ‘Give me my wives and sons, and let me go to my father Isaac, and let me make me an house; for I have completed the years in which I 26 have served thee for thy two daughters, and I will go to the house of my father.’ And Laban said to Jacob: ‘+Tarry with me for thy wages}, and pasture my flock for me again, and take thy wages.’ 27 And they agreed with one another that he should give him as his wages those of the lambs and kids 2g which were born black and spotted and +whitef, (these) were to be his wages. And all the sheep brought forth spotted and speckled and black, variously marked, and they brought forth again lambs like themselves, and all that were spotted were Jacob’s and those which were not were 29 Laban’s. And Jacob’s possessions multiplied exceedingly, and he possessed oxen and sheep and 30 asses and camels, and menservants and maid-servants. And Laban and his sons envied Jacob, and Laban took back his sheep from him, and he observed him with evil intent.

8. Rachel given to Jacob as soon as Leah’s wedding feast (seven days) was over.

g. Zilpah and Bilhah: sisters, as in Test. Naph. i.

11-24. Twelve sons of Jacob, as in Gen, xxix. 32-4, xxx. I-24, xxxv. 17-18. In date of birth, all lists differ. Various explanations are given. Cf. also Syncell. i. 198; Fabric. i. 749-54; Rénsch, 327-9. See Test. XII Patriarchs passim ; Euseb. Praep. Ev. ix. 21. See my Comm. 170-2.

18. ¢ ) added from Lat. and Gen. xxx. 4.

26. tarry with me for thy wages: ‘expecta me in mercede’, Lat. Both seem wrong. Gen, xxx. 28 has “Appoint (03p3) me thy wages’.

27-28. See my Eth. text for emendations,

27. Read ‘speckled ’ for ‘ white’.

29. and sheep: only in LXX of Gen, xxx. 43.

PREDPDOOK OR7] UBILEES) 29) 120

Facob departs secretly, 1-4. Laban pursues after him, 5-6. Covenant of Facob and Laban, 7-8. Abodes of the Amorites (anciently of the Rephaim) destroyed in the time of the writer, 9-1). Laban departs, 12.. Facob is reconciled to Esau,13. Facob sends supplies of food to his parents four times a year to Hebron, 14-17, 19-20. Esau marries again, 18. (Cf. Gen. xxxi. 3, 4,10,

29: And it came to pass when Rachel had borne Joseph, that Laban went to shear his sheep ; for they

2 were distant from him a three days’ journey. And Jacob saw that Laban was going to shear his sheep, and Jacob called Leah and Rachel, and spake kindly unto them that they should come with 3 him to the land of Canaan. For he told them how he had seen everything in a dream, even all that He had spoken unto him that he should return to his father’s house; and they said: ‘To every place 4 whither thou goest we will go with thee. And Jacob blessed the God of Isaac his father, and the God of Abraham his father’s father, and he arose and mounted his wives and his children, and took all his possessions and crossed the river, and came to the land of Gilead, and Jacob hid his intention 5 from Laban and told him not. And in the seventh year of the fourth week Jacob turned (his face) toward Gilead in the first month, on the twenty-first thereof. And Laban pursued after him and 6 overtook Jacob in the mountain of Gilead in the third month, on the thirteenth thereof. And the Lord did not suffer him to injure Jacob; for he appeared to him in a dream by night. And Laban 7 spake to Jacob. And on the fifteenth of those days Jacob made a feast for Laban, and for all who came with him, and Jacob sware to Laban that day, and Laban also to Jacob, that neither should 8 cross the mountain of Gilead to the other with evil purpose. And he made there a heap for 9 a witness; wherefore the name of that place is called: ‘The Heap of Witness, after this heap. But before they used to call the land of Gilead the land of the Rephaim; for it was the land of the Rephaim, and the Rephaim were born (there), giants whose height was ten, nine, eight down to 10 seven cubits. And their habitation was from the land of the children of Ammon to Mount Hermon, ri and the seats of their kingdom were Karnaim and Ashtaroth,and Edrei,and Misfr,and Beon. And the Lord destroyed them because of the evil of their deeds; for they were very malignant, and the Amorites dwelt in their stead, wicked and sinful, and there is'no people to-day which has wrought 12 to the full all their sins, and they have no longer length of life on the earth. And Jacob sent away Laban, and he departed into Mesopotamia, the land of the East, and Jacob returned to the land of 13 Gilead. And he passed over the Jabbok in the ninth month, on the eleventh thereof. And on that day Esau, his brother, came to him, and he was reconciled to him, and departed from him unto 14 the land of Seir, but Jacob dwelt in tents. And in the first year of the fifth week in this jubilee he crossed the Jordan, and dwelt beyond the Jordan, and he pastured his sheep from the sea tof the 15 heapf unto Bethshan, and unto Dothan and unto the fforestt of Akrabbim. And he sent to his father Isaac of all his substance, clothing, and food, and meat, and drink, and milk, and butter, and 16 Cheese, and some dates of the valley, And to his mother Rebecca also four times a year, between the times of the months, between ploughing and reaping, and between autumn and the rain (season) 17 and between winter and spring, to the tower of Abraham. For Isaac had returned from the Well of the Oath and gone up to the tower of his father Abraham, and he dwelt there apart from his son 18 Esau. For in the days when Jacob went to Mesopotamia, Esau took to himself a wife Mahalath, the daughter of Ishmael, and he gathered together all the flocks of his father and his wives, and went 19 up and dwelt on Mount Seir, and left Isaac his father at the Well of the Oath alone. And Isaac went up from the Well of the Oath and dwelt in the tower of Abraham his father on the mountains 20 of Hebron, And thither Jacob sent all that he did send to his father and his mother from time to time, all they needed, and they blessed Jacob with all their heart and with all their soul.

4. hid. As LXX and Onk. Mass., Sam., Syr. ‘stole’. 7. tothe other. See Eth. text. 9 foll. Places mentioned are scenes of great Maccabean victories. Cf. 1 Macc. v. 26, 43, 44; 2 Macc. xii. 21, 26. Rephaim (Gen. xiv. 5; Deut. ii.11); Edrei: Og’s capital (Joshua xii. 4, xiii. 12,31): Misfr (Deut. ili.10; Joshua xv. 8); Beon (Num. xxxil. 3, destroyed by Judas Maccabaeus (1 Macc. v. 4, 5); Bethshan (1 Macc. v. 52, xii. 40) “Scythopolis’ (cf. 2 Macc. xii. 29), friendly to the Maccabees; Dothan (Gen. xxxvii. 17; Judith iv. 6, vii. 3) ; the forest of Akrabbim.—Kead ‘the ascent’ of Akrabbim (Numb, xxxiv. 4; Joshua xv. 3), 13. passed... Jabbok. Gen. xxxii. 22, on the eleventh thereof. Lat. has ‘et undecim filii ipsius’. he was reconciled. So Lat. Eth. easily emended. 15-16. Another prcof of Jacob's filial piety. 16. rain is ‘former rain’; falls from middle of October to middle of December. between winter and spring the latter rain in March and April. 18. Put in to show Esav’s selfishness.

Dinah ravished, 1-3. Slaughter of the Shechemites, 4-6. Laws against intermarriage between Israel and the heathen, 7-17. Levi chosen for the priesthood on account of his slaughter of the Shechemites, 18-23. Dinah recovered, 24. Facob’s reproof,275-6. (Cf. Gen. xxxiii. 18, xxxiv.

380: And in the first year of the sixth week he went up to Salem, to the east of Shechem, in peace, in 2

2the fourth month. And there they carried off Dinah, the daughter of Jacob, into the house of Shechem, the son of Hamor, the Hivite, the prince of the land, and he lay with her and defiled her,

3 and she was a little girl, a child of twelve years. And he besought his father and her brothers that she might be given to him to wife. And Jacob and his sons were wroth because of the men of Shechem ; for they had defiled Dinah, their sister, and they spake to them with evil intent and dealt

4 deceitfully with them and beguiled them. And Simeon and Levi came unexpectedly to Shechem and executed judgment on all the men of Shechem, and:slew all the men whom they found in it, and left not a single one remaining in it: they slew all in torments because they had dishonoured

5 their sister Dinah. And thus let it not again be done from henceforth that a daughter of Israel be defiled ; for judgment is ordained in heaven against them that they should destroy with the sword

6 all the men of the Shechemites because they had wrought shame in Israel. And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment upon them, and that it might not thus again be done in Israel that a virgin of

7 Israel should be defiled. And if there is any man who wishes in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones ; for he hath wrought shame in Israel ; and they shall burn the woman with fire, because

8 she has dishonoured the name of the house of her father, and she shall be rooted out of Israel. And let not an adulteress and no uncleanness be found in Israel throughout all the days of the generations of the earth; for Israel is holy unto the Lord, and every man who has defiled (it) shall surely die:

9 they shall stone him with stones. For thus has it been ordained and written in the heavenly tablets regarding all the seed of Israel: he who defileth (it) shall surely die, and he shall be stoned with 1o stones. And to this law there is no limit of days, and no remission, nor any atonement: but the man who has defiled his daughter shall be rooted out in the midst of all Israel, because he has given

11 of his seed to Moloch, and wrought impiously so as to defile it. And do thou, Moses, command the children of Israel and exhort them not to give their daughters to the Gentiles, and not to take for 12 their sons any of the daughters of the Gentiles, for this is abominable before the Lord. For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah, and how the sons of Jacob spake, saying: ‘We will not give our daughter 13 to a man who is uncircumcised ; for that were a reproach unto us.’ And it is a reproach to Israel, to those who give, and to those that take the daughters of the Gentiles; for this is unclean and

XXX. 1. to Salem. .. in peace combines interpretations of all versions of Gen, xxxill. 18 where Sam. reads pve),

2. child of twelve. Cf. Test. Levi xii. 5 and Jub. xxviii. 14, 23, which together make her eleven.

2-6. The history of Jacob’s connexion with the Shechemites caused much trouble to our author. He could hardly approve of their slaughter after they had consented to circumcision. Accordingly he omits all reference to the circumcision of the Shechemites, as also does Josephus (Avzé. i, 21.1). On the other hand, this is given as the reason for Jacob’s anger against Simeon and Levi in Test. Levi vi: kal #xovcer 6 matnp, Kal epyioGn, kat €dumNOn, Ore KaredeEavro THY TEpiTOMNY Kal pera TaiTa améGavoy. Notwithstanding the severe disapprobation of Simeon and Levi in Gen. xlix. 5-7 for their conduct in this matter, it was highly extolled in the two centuries preceding the Christian era. This is done in our text and in Test. Levi v, where the angel bids Levi roincov éxdixnow ev Suxéw tmep Aivas, kayo Evopat pera cov, Ort KUplos améoraNké pe. Kal ouveréhera TO KaLPO Ekelvw Tods viols Eupop, Kabas yéypamrat éy tais maki TSv ov’pavoy: and in the Test. Levi vi-vii, where Levi says that he saw that ‘the sentence of God had gone forth for evil against Shechem’, and still more strongly : ép@ace dé 1) dpyn kuplov ém avrods eis réhos. Again in Judith (a Hebrew work of the first cent. B.C.) ix. 2: Kdpse 6 Oeds tod marpds pou Supewy, & eSwxas ev xeipt poubatay eis exdiknow adAoyevav, od €Avoav pntpav rapOévov eis piaopa Kal eyvpvaoav pnpoy els aiaxvvyny, kr. Again in Philo, De Wigr. Abrahamt, 39, Simeon and Levi are called of hpovncews dxovaral kal yyopior for their action in this matter, and in the next few lines it is implied that Shechem was not circumcised. See also the Book of Jashar for a reproduction of the ancient favourable view of Simeon and Levi (Dac. des Afocr. ii. 1166-8). In the late rabbinic tradition, however, Simeon and Levi are judged more in accordance with the sentence pronounced upon them in Gen. xlix. In Gen. rabba 8o, it is true, there is some extenuation of their conduct ; but in section 98 of the same work it is said that the fact that most of the poor were of the tribe of Simeon is to be traced to the curse in Gen. xlix. 7. Singer (p. 115 note) compares also Sifre on Deut. XXxxill. 8.

7. Cf. xli. 17. To our author, marriage with a Gentile was no better than fornication. To give your daughter to a non-Israelite was to give her ‘to Moloch’, and merited the same penalty, i.e. death by stoning. Cf. Lev. xx. 2. A woman was to be treated as Tamar was threatened in Gen. xxxviii or a priest’s daughter commanded in Lev. xxi. 9.

10. given. ..'to Moloch. Cf. Ps.-Jon. on Lev. xviii. 21; Sanh. 82a; Megill. 25a, Perhaps this dates from Maccabean Age, when extreme measures were needed. Contrast Megill. iv. 9.

11. for their sons. So Latin. >dcd. aairoi, i.e. alihémi, corrupt for dawelidémi, ‘for their sons’.

12. we will not. Cf. Gen. xxxiv. 14. §

THE BOOK OF JUBILEES 380. 14—38l1. 2

14 abominable to Israel. And Israel will not be free from this uncleanness if it has a wife of the daughters of the Gentiles, or has given any of its daughters to a man who is of any of the Gentiles. 15 For there will be plague upon plague, and curse upon curse, and every judgment and plague and curse will come (upon him): if he do this thing, or hide his eyes from those who commit uncleanness, or those who defile the sanctuary of the Lord, or those who profane His holy name, (then) will the 16 whole nation together be judged for all the uncleanness and profanation of this man. And there will be no respect of persons [and no consideration of persons], and no receiving at his hands of fruits and offerings and burnt-offerings and fat, nor the fragrance of sweet savour, so as to accept it: and 17 so fare every man or woman in Israel who defiles the sanctuary. For this reason I have commanded thee, saying : ‘ Testify this testimony to Israel: see how the Shechemites fared and their sons: how they were delivered into the hands of two sons of Jacob, and they slew them under tortures, and it 18 was (reckoned) unto them for righteousness, and it is written down to them for righteousness. And the seed of Levi was chosen for the priesthood, and to be Levites, that they might minister before the Lord, as we, continually, and that Levi and his sons may be blessed for ever; for he was zealous 19 to execute righteousness and judgment and vengeance on all those who arose against Israel. And so they inscribe as a testimony in his favour on the heavenly tablets blessing and righteousness before 20 the God of all: And we remember the righteousness which the man fulfilled during his life, at all periods of the year; until a thousand generations they will record it, and it will come to him and to his descendants after him, and he has been recorded on the heavenly tablets as a friend and a righteous 21man. All this account I have written for thee, and have commanded thee to say to the children of Israel, that they should not commit sin nor transgress the ordinances nor break the covenant which 22 has been ordained for them, (but) that they should fulfil it and be recorded as friends. But if they transgress and work uncleanness in every way, they will be recorded on the heavenly tablets as adversaries, and they will be destroyed out of the book of life, and they will be recorded in the book of 23 those who will be destroyed and with those who will be rooted out of the earth. And on the day when the sons of Jacob slew Shechem a writing was recorded in their favour in heaven that they had executed righteousness and uprightness and vengeance on the sinners, and it was written for a blessing. 24 And they brought Dinah, their sister, out of the house of Shechem, and they took captive everything that was in Shechem, their sheep and their oxen and their asses, and all their wealth, and all their 25 flocks, and brought them all to Jacob their father. And he reproached them because they had put the city to the sword; for he feared those who dwelt in the land, the Canaanites and the Perizzites. 26 And the dread of the Lord was upon all the cities which are around about Shechem, and they did not rise to pursue after the sons of Jacob; for terror had fallen upon them.

Facob goes to Bethel to offer sacrifice, 1-3 (cf. Gen. xxxv. 2-4, 7, 14). JLsaac blesses Levi, 4-17, and Fudah, 18-22. Facob recounts to [saac how God prospered him, 24. Facob goes to Bethel with Rebecca and Deborah, 26-30. Facob blesses the God of his fathers, 31-2.

31x And on the new moon of the month Jacob spake to all the people of his house, saying: ‘ Purify yourselves and change your garments, and let us arise and go up to Bethel, where I vowed a vow to

Him on the day when I fled from the face of Esau my brother, because he has been with me and

2 brought me into this land in peace, and put ye away the strange gods that are among you.’ And they gave up the strange gods and that which was in their ears and which was fon their necks,

and the idols which Rachel stole from Laban her father she gave wholly to Jacob. And he burnt

15. {upon him) from Latin. whole,nation: an extension of the area of guilt to justify the massacre; cf. charges in Test. Levi vi against the Shechemites in general. profanation of thisman Lat. Eth. ‘this profanation’.

16. [| ] dittography ; Latin omits.

18. for he was zealous, &c. Contrast xxxii. 3 (Levi became priest as the tenth son); Test. Levi iv (in answer to his prayer); Shem. Rabb. 19 (the Levites’ constancy in Egypt in retaining circumcision). Cf. Weber, /. 7.? 309, Singer (115 note) for different motives for God’s choice of Levi.

22. transgress: Latin+¢estamentum. book of life: cf. 1 En. xlvii. 3. Latin has ‘ of destructions’ instead of ‘ of those who will be destroyed’.

25. reproached: needed by sense of context for ‘ spake to them’ (Eth. and Latin) ; cf. Test. Levi vi. 6.

Boch Gen. xxxv.. 5.

2. gave up (malawéwdmt) emended from masawéwimi, ‘melted’. on their necks. Read perhaps ‘in their hands’. If so, take ‘ which were in their hands’ after ‘ gods’. her father (add) : for ‘her brother’ (e774).

THE ;, BOOK OF JUBILEESG) (2-17

and brake them to pieces and destroyed them, and hid them under an oak which is in the land of: . 3 Shechem. And he went up on the new moon of the seventh month to Bethel. And he built an altar at the place where he had slept, and he set up a pillar there, and he sent word to his father . 4 Isaac to come to him to his sacrifice, and to his mother Rebecca. And Isaac said: ‘Let my son 5 Jacob come, and let me see him before I die. And Jacob went to his father Isaac and to his mother Rebecca, to the house of his father Abraham, and he took two of his sons - with him, Levi and Judah, and he came to his father Isaac and to his mother Rebecca. 6 And Rebecca came forth from the tower to the front of it to kiss Jacob and embrace him ; for her spirit had revived when she heard: ‘ Behold Jacob thy son has come’; and she kissed. 7 him. And she saw his two sons, and she recognised them, and said unto him: ‘ Are these thy sons, my son?’ and she embraced them and kissed them, and blessed them, saying: ‘In you shall the 8 seed of Abraham become illustrious, and ye shall prove a blessing on the earth.’ And Jacob went in to Isaac his father, to the chamber where he lay, and his two sons were with him, and he took the hand of his father, and stooping down he kissed him, and Isaac clung to the neck of Jacob his son, g and wept upon hisneck, And the darkness left the eyes of Isaac,and he saw the two sons of Jacob, ro Levi, and Judah, and he said: ‘ Are these thy sons, my son? for they are like thee.’ And he said unto him that they were truly his sons: ‘ And thou hast truly seen that they are ttrulyf my sons’. 11 And they came near to him, and he turned and kissed them and embraced them both together. 12 And the spirit of prophecy came down into his mouth, and he took Levi by his right hand and 13 Judah by his left. And he turned to Levi first, and began to bless him first, and said unto him: ‘May the God of all, the very Lord of all the ages, bless thee and thy children throughout all the 14 ages. And may the Lord give to thee and to thy seed {greatness and great glory}, and cause thee and thy seed, from among all flesh, to approach Him to serve in His sanctuary as the angels of the presence and as the holy ones. (Even) as they, shall the seed of thy sons be for glory and greatness 15 and holiness,and may He make them great unto all the ages, And they shall be judges and princes, and chiefs of all the seed of the sons of Jacob;

They shall speak the word of the Lord in righteousness, And they shall judge all His judgments in righteousness.

And they shall declare My ways to Jacob And My paths to Israel.

The blessing of the Lord shall be given in their mouths To bless all the seed of the beloved.

16 Thy mother has called thy name Levi, And justly has she called thy name ;

Thou shalt be joined to the Lord And be the companion of all the sons of Jacob ;

Let His table be thine, And do thou and thy sons eat thereof;

And may thy table be full unto all generations, And thy food fail not unto all the ages.

17 And let all who hate thee fall down before thee, And let all thy adversaries be rooted out and perish ;

BAe faliest Leva 1x. 5. Last meeting with Isaac and Rebecca, unknown to later Haggada. 10. truly: Lat. has ‘father’. So read ’aééd@ in Eth. for aman. Il. both: Lat. wtrvosgue. Eth. kuéllémd corrupt for kéel’éhomu. Cf. xxii. 3. 13-5 Ghalestulievinicis 14. + +t Lat. ‘ great seed to understand Elis glory.’ holy ones here ‘ angels of sanctification’; cf. ii. 2, 18, xv. 27. Cf. Test. Levi ili (Arm.) for one or two orders of ministering angels. may He make them great: Latin sanctifjcadzt¢. 15. Describes early Maccabean princes (kings as well as priests); cf. Test. Levi viii, The latter passage refers to John Hyrcanus. Cf. Bousset, ZV7W, 1900, 165 ; Joseph. Azz. xiii. 1o. 7. the blessing of the Lord shall be given in their mouths: cf. Sir. 1. 20, Test. Reub. vi. 16. Cf. Gen. xxix. 34; Numb. xviii. 2-4, play on words, The Lat. has instead of ‘joined to the Lord’ ad decorem Let His table be thine: cf. Test. Judah xxi; Test. Levi vii.

- And blessed be he that blesses thee, . And cursed be every nation that curses thee.’

18 And to Judah he said: ‘May the Lord give thee strength and power

To tread down all that hate thee ; A prince shalt thou be, thou and one of thy sons, over the sons of Jacob ;

May thy name and the name of thy sons go forth and traverse every land and region. Then shall the Gentiles fear before thy face,

And all the nations shall quake [And all the peoples shall quake].

19 In thee shall be the help of Jacob, And in thee be found the salvation of Israel.

20 And when thou sittest on the throne of honour of thy righteousness There shall be great peace for all the seed of the sons of the beloved ;

Blessed be he that blesseth thee, And all that hate thee and afflict thee and curse thee . Shall be rooted out and destroyed from the earth and be accursed.’

21 And turning he kissed him again and embraced him, and rejoiced greatly ; for he had seen the 22 sons of Jacob his son in very truth. And he went forth from between his feet and fell down and bowed down to him, and he blessed them and rested there with Isaac his father that night, and they 23 eat and drank with joy. And he made the two sons of Jacob sleep, the one on his right hand and the 24 other on his left, and it was counted to him for righteousness. And Jacob told his father everything during the night, how the Lord had shown him great mercy, and how he had prospered (him in) all 25 his ways, and protected him from all evil. And Isaac blessed the God of his father Abraham, who 26 had not withdrawn his mercy and his righteousness from the sons of his servant Isaac. And in the morning Jacob told his father Isaac the vow which he had vowed to the Lord, and the vision which he had seen, and that he had built an altar, and that everything was ready for the sacrifice to be 27 made before the Lord as he had vowed, and that he had come to set him onanass. And Isaac said unto Jacob his son: ‘I am not able to go with thee; for I am old and not able to bear the way: go, my son, in peace; for Iam one hundred and sixty-five years this day; I am no longer able to 28 journey ; set thy mother (on an ass) and let her go with thee. And I know, my son, that thou hast come on my account, and may this day be blessed on which thou hast seen me alive, and I also have 29 seen thee, my son. Mayest thou prosper and fulfil the vow which thou hast vowed ; and put not off thy vow; for thou shalt be called to account as touching the vow; now therefore make haste to perform it, and may He be pleased who has made all things, to whom thou hast vowed the vow.’ 30 And he said to Rebecca: ‘Go with Jacob thy son’; and Rebecca went with Jacob her son, and 31 Deborah with her, and they came to Bethel. And Jacob remembered the prayer with which his father had blessed him and his two sons, Levi and Judah, and he rejoiced and blessed the God of his 32 fathers, Abraham and Isaac. And he said: ‘Now I know that I have an eternal hope, and my sons also, before the God of all’; and thus is it ordained concerning the two; and they record it as an eternal testimony unto them on the heavenly tablets how Isaac blessed them.

Levi's dream at Bethel,1. Levi chosen to the priesthood, as the tenth son, 2-3. Facob celebrates the feast of tabernacles and offers tithes through Levi: also the second tithe,4-9. Law of tithes ordained, 10-15. Facob’s visions in which Facob reads on the heavenly tablets his own future and that of his descendants, 16-26. Celebrates the eighth day of feast of tabernacles, 27-9. Death of Deborah, 30. Birth of Benjamin and death of Rachel, 33-4. (Cf. Gen, xxxv. 8, 10,

321 And he abode that night at Bethel, and Levi dreamed that they had ordained and made him the priest of the Most High God, him and his sons for ever; and he awoke from his sleep and blessed 18-19. Cf. Test. Levi xviii; Reub. vi: Signs of Messiah’s coming. Asin 1 En.xc He has no active part to play,

but springs from Judah (‘one of thy sons’). This seems to be the earliest instance of the presence of a Messiah in a

temporary Messianic kingdom ; cf. xxiii. 30.

18. thy name: i.e. that of the Jewish people. [ ] bracketed as dittography.

zo. honour... peace. Sodé. But c reads ‘ honour ; thy righteousness shall be great peace’.

XXXII. Cf. Test. Levi v, viii, ix.

I. priest of the Most High God: title assumed by the Maccabean priest-kings ; cf. Ass. Mos. vi. 1; Josephus,

Ant. xvi. 6.2; Ps. cx. 1-4 (acrostic on Simon as Bickell shown) ; Rosh-ha-Shanah 184. See Test. Levi viii. 14.

THE BOOK) OFT JUBILEES 1327 2-24

2 the Lord. And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him, both of men and cattle, both of gold and every vessel and garment,

3 yea, he gave tithes of all. And in those days Rachel became pregnant with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord, and his

4 father clothed him in the garments of the priesthood and filled his hands. And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt-offering on the

5 altar of sacrifice, well pleasing for a sweet savour before God. This was his offering, in consequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink-

6 offerings. And when the fire had consumed it, he burnt incense on the fire over the fire, and for a thank-offering two oxen and four rams and four sheep, four he-goats, and two sheep of a year old,

7 and two kids of the goats; and thus he did daily for seven days. And he and all his sons and his men were eating (this) with joy there during seven days and blessing and thanking the Lord, who

8 had delivered him out of all his tribulation and had given him his vow. And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he

9 gave him all the souls of the men. And Levi discharged the priestly office at Bethel before Jacob his father in preference to his ten brothers, and he was a priest there, and Jacob gave his vow: thus 10 he tithed again the tithe to the Lord and sanctified it, and it became holy unto Him. And for this reason it is ordained on the heavenly tablets as a law for the tithing again the tithe to eat before the Lord from year to year, in the place where it is chosen that His name should dwell, and to this law

11 there is no limit of days for ever. This ordinance is written that it may be fulfilled from year to year in eating the second tithe before the Lord in the place where it has been chosen, and nothing 12 shall remain over from it from this year to the year following. For in its year shall the seed be eaten till the days of the gathering of the seed of the year, and the wine till the days of the wine, 13 and the oil till the days of its season, And all that is left thereof and becomes old, let it be regarded 14 as polluted: let it be burnt with fire, for it is unclean. And thus let them eat it together in the 15 sanctuary, and let them not suffer it to become old. And all the tithes of the oxen and sheep shall be holy unto the Lord, and shall belong to his priests, which they will eat before Him from year to 16 year; for thus is it ordained and engraven regarding the tithe on the heavenly tablets. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children

17 after him. And the Lord appeared to him by night and blessed him and said unto him: ‘ Thy name 18 shall not be called Jacob, but Israel shall they name thy name.’ And He said unto him again: ‘I am the Lord who created the heaven and the earth, and I will increase thee and multiply thee exceedingly, and kings shal] come forth from thee, and they shall judge everywhere wherever the foot

19 of the sons of men has trodden. And I will give to thy seed all the earth which is under heaven, and they shall judge all the nations according to their desires, and after that they shall get possession 20 of the whole earth and inherit it for ever. And He finished speaking with him, and He went up 21 from him, and Jacob looked till He had ascended into heaven. And he saw in a vision of the night, and behold an angel descended from heaven with seven tablets in his hands, and he gave them to Jacob, and he read them and knew all that was written therein which would befall him and his sons 22 throughout all the ages. And he showed him all that was written on the tablets, and said unto him: ‘Do not build this place, and do not make it an eternal sanctuary, and do not dwell here; for this is not the place. Go to the house of Abraham thy father and dwell with Isaac thy father until the day

23 of the death of thy father. For in Egypt thou shalt die in peace, and in this land thou shalt be buried 24 with honour in the sepulchre of thy fathers, with Abraham and Isaac. Fear not, for as thou hast seen and read it, thus shall it all be; and do thou write down everything as thou hast seen and read.’

3. Known to Syncell. i. 200; probably to Cedren. i. 60 ; new version in P, R. Eliezer, xxxvii. filled his hands: a technical expression, as Exod. xxvili. 41, xxix. 9. 4. Celebration of Feast of ‘ Tabernacles’ differs from Lev. xxiii. 34-44 and Numb. xxix. 12-40. seven lambs: Lat. sepfem; Eth. sixty, but the heptadic system is here followed. twenty-one: Lat.; Eth. twenty-nine (évvea for éva). altar of sacrifice: i.e. meshwé'd guerbdn emended according to Lat. altarium fructuum from meshwd'a guerbana (a). 8. Corrects Test. Levi ix. Unclean animals are excepted. 9 tithed, &c.: Numb. xviii. 26. 10, eat before the Lord: cf. Deut. xiv. 22; Tobit i. 7. 15. tithes of the oxen and sheep: cf. Lev. xxvii. 32; 2 Chron. xxxi.6. These tithes were unknown to Nehemiah, Neh. x. 37-9; xii. 44-7, xiii. 5, 12, and were limited to, yearly increase by later Rabbis. Cf. Rosh-ha-Shanah, 1. 17-20. Cf. Gen. xxxv. 10-13. 19 is a great exaggeration of Gen. xxxv. 12. 21. tablets: cf. 4 Ezra xiv. 24. knew: emended with Latin. Text =‘read.’ Both words may be dittographic renderings of dvéyvo,

- 25 And Jacob said: ‘Lord, how can I remember all that I have read and seen?’ And he said unto 26 him: ‘I will bring all things to thy remembrance.’ And he went up from him, and he awoke from his sleep, and he remembered everything which he had read and seen, and he wrote down all the 24 words which he had read and seen. And he celebrated there yet another day, and he sacrificed thereon according to all that he sacrificed on the former days, and called its name +‘ Addition, } for 28 +this day was added,} and the former days he called ‘The Feast’. And thus it was manifested that it should be, and it is written on the heavenly tablets: wherefore it was revealed to him that he should 29 celebrate it, and add it to the seven days of the feast. And its name was called +‘ Addition,’} {because that} it was recorded amongst the days of the feast days, taccording tof the number of 30 the days of the year. And in the night, on the twenty-third of this month, Deborah Rebecca’s nurse died, and they buried her beneath the city under the oak of the river, and he called the name of this 31 place, ‘The river of Deborah, and the oak, ‘The oak of the mourning of Deborah. And Rebecca went and returned to her house to his father Isaac, and Jacob sent by her hand rams and sheep and 32 he-goats that she should prepare a meal for his father such as he desired. And he went after his 33 mother till he came to the land of Kabratan, and he dwelt there. And Rachel bare a son in the night, and called his name ‘Son of my sorrow’; for she suffered in giving him birth: but his father called his name Benjamin, on the eleventh of the eighth month in the first of the sixth week of this 34 jubilee. And Rachel died there and she was buried in the land of Ephrath, the same is Bethlehem, 2143 a.m. and Jacob built a pillar on the grave of Rachel, on the road above her grave.

Reuben sins with Bilhah, 1-9 (cf, Gen xxxv. 21, 22). Laws regarding incest, 10-20. Facob’s

331 And Jacob went and dwelt to the south of Magdaladra’éf. And he went to his father Isaac, he 2 and Leah his wife, on the new moon of the tenth month. And Reuben saw Bilhah, Rachel’s maid, 3 the concubine of his father, bathing in water in asecret place,and he loved her. And he hid himself

at night, and he entered the house of Bilhah [at night], and he found her sleeping alone on a bed in 4her house. And he lay with her, and she awoke and saw, and behold Reuben was lying with her in the bed, and she uncovered the border of her covering and seized him, and cried out, and discovered

5 that it was Reuben. And she was ashamed because of him, and released her hand from him, and he 6,7 fled. And she lamented because of this thing exceedingly, and did not tell it to any one. And when Jacob returned and sought her, she said unto him: ‘I am not clean for thee, for I have been defiled as regards thee; for Reuben has defiled me, and has lain with me in the night, and I was

8 asleep, and did not discover until he uncovered my skirt and slept with me.’ And Jacob was exceedingly wroth with Reuben because he had lain with Bilhah, because he had uncovered his

9 father’s skirt. And Jacob did not approach her again because Reuben had defiled her. And as for any man who uncovers his father’s skirt his deed is wicked exceedingly, for he is abominable before 1o the Lord. For this reason it is written and ordained on the heavenly tablets that a man should not lie with his father’s wife, and should not uncover his father’s skirt, for this is unclean: they shall surely die together, the man who lies with his father’s wife and the woman also, for they have rr wrought uncleanness on the earth. And there shall be nothing unclean before our God in the nation 12 which He has chosen for Himself as a possession. And again, it is written a second time: ‘Cursed be he who lieth with the wife of his father, for he hath uncovered his father’s shame’; and all the 13 holy ones of the Lord said ‘So be it; so be it... And do thou, Moses, command the children of Israel that they observe this word; for it (entails) a punishment of death; and it is unclean, and there is no atonement for ever to atone for the man who has committed this, but he is to be put to death and slain, and stoned with stones, and rooted out from the midst of the people of our God. 14 For to no man who does so in Israel is it permitted to remain alive a single day on the earth, for he

27. tAdditiont. Perhaps énioxeois in Greek was misread émideots, as Rénsch suggests. Latin has vefentatio, ‘a keeping back’. Cf. Chagiga, 18a. The Hebrew is N)3Y, really ‘sacred assembly’; cf. 2 Chron. vii. 9. The Feast: as in Sukk. 42 0, 48 a, for ‘the Feast of Tabernacles”. amongst the days: emended with Latin zz dies. according to; 2 for 2 ‘in’. 32. Kabratan YN7 N23 ‘some distance’. Cf. LXX, xaSpaéd, i.e. N23 taken as a proper name. 34. Gen. xxxv. 19; Jashar ii, 1172 adds that she was forty-five at her death.

XXXIII. 1. Magdaladra’éf, ‘ tower of Eder of Ephrath’ (Gen. xxxv. 21) compressed. 2. Cf. Test. Reub. ii. 11-14; Shabb. 554. Later Rabbis wholly denied Reuben’s guilt. 8-10. Phrases from Deut. xxii. 30; Lev. xx. II. :

15 is abominable and unclean. And let them not say: to Reuben was granted life and forgiveness after he had lain with his father’s concubine, and to her also though she had a husband, and her husband 16 Jacob, his father, was still alive. For until that time there had not been revealed the ordinance and judgment and law in its completeness for all, but in thy days (it has been revealed) as a law of 17 seasons and of days, and an everlasting law for the everlasting generations. And for this law there is no consummation of days, and no atonement for it, but they must both be rooted out in the midst 18 of the nation: on the day whereon they committed it they shall slay them. And do thou, Moses, write (it) down for Israel that they may observe it, and do according to these words, and not commit a sin unto death; for the Lord our God is judge, who respects not persons and accepts not gifts. 19 And tell them these words of the covenant, that they may hear and observe, and be on their guard with respect to them, and not be destroyed and rooted out of the land; for an uncleanness, and an abomination, and a contamination, and a pollution are all they who commit it on the earth before 20 our God. And there is no greater sin than the fornication which they commit on earth; for Israel is a holy nation unto the Lord its God, and a nation of inheritance, and a priestly and royal nation and for (His own) possession ; and there shall no such uncleanness appear in the midst of the holy | 21 nation. And in the third year of this sixth week Jacob and all his sons went and dwelt in the house 2145 a.m. 22 of Abraham, near Isaac his father and Rebecca his mother. And these were the names of the sons of Jacob:.the first-born Reuben, Simeon, Levi, Judah, Issachar, Zebulon, the sons of Leah; and the sons of Rachel, Joseph and Benjamin; and the sons of Bilhah, Dan and Naphtali; and the sons of Zilpah, Gad and Asher; and Dinah, the daughter of Leah, the only daughter of Jacob. And they 23 came and bowed themselves to Isaac and Rebecca, and when they saw them they blessed Jacob and all his sons, and Isaac rejoiced exceedingly, for he saw the sons of Jacob, his younger son, and he blessed them.

Warfare of the Amorite kings against Facob and his sons, 1-9. Facob sends Foseph to visit his brethren, 10. Foseph sold and carried down into Egypt, 11-12 (cf. Gen. xxxvii. 14, 17, 18, 25, 32-6). Deaths of Bilhah and Dinah, 15. Facob mourns for Foseph, 13, 14,17. Lnstitution of Day of Atonement on day when news of Foseph’s death arrived, 18-19. Wives of Facob's

34: And in the sixth year of this week of this forty-fourth jubilee Jacob sent his sons to pasture their 2148 a.m. 2 sheep, and his servants with them to the pastures of Shechem. And the seven kings of the Amorites assembled themselves together against them, to slay them, hiding themselves under the trees, and 3 to take their cattle as a prey. And Jacob and Levi and Judah and Joseph were in the house with Isaac their father; for his spirit was sorrowful, and they could not leave him: and Benjamin was 4 the youngest, and for this reason remained with his father. And there came the king[s| of Tapha, and the king[s] of ¢’Arésa}, and the king|s] of Séragan, and the king[s] of Sél6, and the king[s] of Ga’as, and the king of Béth6rén, and the king of +Ma’anisakir}, and all those who dwell in these 5 mountains (and) who dwell in the woods in the land of Canaan. And they announced this to Jacob saying: ‘ Behold, the kings of the Amorites have surrounded thy sons, and plundered their herds.’ 6 And he arose from his house, he and his three sons and all the servants of his father, and his own | » servants, and he went against them with six thousand men, who carried swords. And he slew them in the pastures of Shechem, and pursued those who fled, and he slew them with the edge of the sword, and he slew }’Arésat and Tapha and Sarégan and Sélé and +’Amanig sakirt and GA[ga]’as, and he recovered his herds. And he prevailed over them, and imposed tribute on them that they should pay him tribute, five fruit products of their land, and he built Robél

16. Theory of Romans iv. 15,,that where there is no law there is no transgression. and = wa emended from da.

XXXIV. 2-8. Short outline of ancient legend of Jacob’s wars, suggested, perhaps, by Maccabean victories. The germ is seen in Gen. xlviii. 22, developed in Targ. Jerusalem, Gen. rabb. 97, Baba Bathra 123a. These changed “sword and bow’ into ‘merits and good deeds’. Cf. Test. Jud. iii-vil, Midr. Wajjissau in ‘ Chronicles of Jerahmeel’ (Gaster) 80-7, Jashar 1173-84. Proper names, whether of kings or of places, differ in all accounts; but there are almost invariably links of connexion, though place and personal names are hopelessly confused.

4. Taphai Tephon (1 Macc. ix. 50), Tappuah (Joshua xv. 53). ’Arésa Aser (Tobit i. 2) Hazor (cf. 1 Macc. xi. 67), Sél6 Shiloh. Gé’as Gaash (Joshua xxiv. 30). Béthorén Beth-Horon (1 Macc. iil. 13-24, vil. 39-47). Ma’anisakir = not ‘ Shakir of Mahanaim’ (so Midrash Wajjissau and Jashar probably read) but Mahanisakir, i.e. the Camps of Shakir—See Test. Jud. vi. 3 (note).

7. Shechem: Cf. Test. Jud. iv. 1.

8-9. Test. Jud. vii. has different version of the sequel. Robél = Arbela in Jashar 1184 (cf. 1 Macc. ix. 2) Rabael in Test. Jud. vil. 9.

g and Tamnatarés. And he returned in peace, and made peace with them, and they became his 10 servants, until the day that heand his sons went down into Egypt. And in the seventh year of this week he sent Joseph to learn about the welfare of his brothers from his house to the land of Shechem, 11 and he found them in the land of Dothan. And they dealt treacherously with him, and formed a plot against him to slay him, but changing their minds, they sold him to Ishmaelite merchants, and they brought him down into Egypt, and they sold him to Potiphar, the eunuch of Pharaoh, the 12 tchief of the cooks}, priest of the city of 7Eléw. And the sons of Jacob slaughtered a kid, and dipped the coat of Joseph in the blood, and sent (it) to Jacob their father on the tenth of the seventh month. 13 And he mourned all that night, for they had brought it to him in the evening, and he became feverish with mourning for his death, and he said: ‘An evil beast hath devoured Joseph’ ; and all the members of his house [mourned with him that day, and they] were grieving and mourning with 14 him all that day. And his sons and his daughter rose up to comfort him, but he refused to be 15 comforted for his son. And on that day Bilhah heard that Joseph had perished, and she died mourning him, and she was living in }Qafratéf,t and Dinah also, his daughter, died after Joseph had 16 perished... And there came these three mournings upon Israel in one month. And they buried 17 Bilhah over against the tomb of Rachel, and Dinah also, his daughter, they buried there. And he mourned for Joseph one year, and did not cease, for he said ‘Let me go down to the grave mourning 18 for my son’. For this reason’it is ordained for the children of Israel that they should _ afflict themselves on the tenth of the seventh month—on the day that the news which made him weep for Joseph came to Jacob his father—that they should make atonement for themselves thereon with a young goat on the tenth of the seventh month, once a year, for their sins; for they had grieved the 19 affection of their father regarding Joseph his son. And this day has been ordained that they should grieve thereon for their sins, and for all their transgressions and for all their errors, so that they 20 might cleanse themselves on’ that day once a year. And after Joseph perished, the sons of Jacob took unto themselves wives. The name of Reuben’s wife is ’Ada; and the name of Simeon’s wife is “Adiba’a, a Canaanite ; and the name of Levi's wife is Mélka, of the daughters of Aram, of the seed of the sons of Terah ; and the name of Judah’s wife, Bétast’él, a Canaanite ; and the name of Issachar's wife, Hézaq4; and the name of Zabulon’s wife, }Niimanj} ; and the name of Dan’s wife, ’Egla ; and the name of Naphtali’s wife, Rast’a, of Mesopotamia ; and the name of Gad’s wife, Maka; and the name of Asher’s wife, ‘Ij6na ; and the name of Joseph’s wife, Asenath, the Egyptian ; and the name 21 of Benjamin’s wife, Ijasaka. And Simeon repented, and took a second wife from Mesopotamia as his brothers.

Rebecca's admonition to Facob and lis reply, 1-8. Rebecca asks Isaac to make Esau swear that he will not injure Facob, 9-12. Tsaac consents, 13-17. Esau takes the oath and likewise Facob, 18-26. Death of Rebecca, 27.

351 And in the first year of the first week of the forty-fifth jubilee Rebecca called Jacob, her son, and

commanded him regarding his father and regarding his brother, that he should honour them all the 2 days of his life. And Jacob said: ‘I will do everything as thou hast commanded me; for this thing will be honour and greatness to me, and righteousness before the Lord, that I should honour them. 3 And thou too, mother, knowest from the time I was born until this day, all my deeds and all that is in 4 my heart, that I always think good concerning all. And how should I not do this thing which thou 5 hast commanded me, that I should honour my father and my brother! Tell me, mother, what 6 perversity hast thou seen in me and I shall turn away from it, and mercy will be upon me.’ And she said unto him: ‘ My son, I have not seen in thee all my days any perverse but (only) upright deeds. And yet I will tell thee the truth, my son: I shall die this year, and I shall not survive this year in my life; for I have seen in a dream the day of my death, that I should not live beyond a hundred and fifty-five years: and behold I have completed all the days of my life which I am to 7 live. And Jacob laughed at the words of his mother, because his mother had said unto him that

8. Tamnatarés = ‘ Timnah’ (cf. 1 Macc. ix. 50).

' 11. tchief of the cooks}: so LXX of Gen. xxxvii. 36, wrongly, for DNAYA-AW = ‘the captain of the bodyguard’,

15. Ps.-Philo Azz. bzb/. Lz. p. 51 says Dinah married Job ; Gen. rabb. 80 says Simeon.

18. afflict themselves : = fasting in Lev. xvi. 31 ; xxiii. 27-32; Ezra viii. 21; Dan. x. 12.

20. ’Adi?ba’-a, a Canaanite. Cf. Shaul—‘son of a Canaanitish woman’, Gen. xlvi. 10; Exod. vi. 15. It is to our author’s credit that he does not seek to explain this away, as was done by later Rabbis. Cf. Beer, /wdilaen, 51. Bétasivél cf. Bathshua in Test. Jud. viii, xiii, xvi.

Asenath: from Gen. xli. 45. Other names obscure. Niiman: ?invention of an Ethiopic scribe. Syr. Frag. gives ‘Adni’, Jasher ‘ Marusa’, add>.

XXXV. 5. mercy: Latin m7zsertcordia domint.

she should die; and she was sitting opposite to him in possession of her strength, and she was not infirm in her strength ; for she went in and out and saw, and her teeth were strong, and no ailment 8 had touched her all the days of her life. And Jacob said unto her: ‘ Blessed am I, mother, if my days approach the days of thy life, and my strength remain with me thus as thy strength: and thou 9 wilt not die, for thou art jesting idly with me regarding thy death.’ And she went in to Isaac and said unto him: ‘One petition I make unto thee: make Esau swear that he will not injure Jacob, nor pursue him with enmity; for thou knowest Esau’s thoughts that they are perverse from his youth, ro and there is no goodness in him; for he desires after thy death to kill him. And thou knowest all that he has done since the day Jacob his brother went to Haran until this day ; how he has forsaken us with his whole heart, and has done evil to us; thy flocks he has taken to himself, and carried off rr all thy possessions from before thy face. And when we implored and besought him for what was 12 our own, he did as a man who was taking pity on us. And he is bitter against thee because thou didst bless Jacob thy perfect and upright son; for there is no evil but only goodness in him, and since he came from Haran unto this day he has not robbed us of aught, for he brings us everything in its season always, and rejoices with all his heart when we take at his hands, and he blesses us, and has not parted from us since he came from Haran until this day, and he remains with us continually 13 at home honouring us.’ And Isaac said unto her: ‘I, too, know and see the deeds of Jacob who is with us, how that with all his heart he honours us; but I loved Esau formerly more than Jacob, because he was the firstborn; but now I love Jacob more than Esau, for he has done manifold evil deeds, and there is no righteousness in him, for all his ways are unrighteousness and violence, [and 14 there is no righteousness around him.] And now my heart is troubled because of all his deeds, and neither he nor his seed is to be saved, for they are those who will be destroyed from the earth, and who will be rooted out from under heaven, for he has forsaken the God of Abraham and gone 15 after his wives and after their uncleanness and after their error, he and his children. And thou dost bid me make him swear that he will not slay Jacob, his brother; even if he swear he will not abide 16 by his oath, and he will not do good but evil only. But if he desires to slay Jacob, his brother, into Jacob’s hands will he be given, and he will not escape from his hands, [for he will descend into his 17 hands.| And fear thou not on account of Jacob; for the guardian of Jacob is great and powerful 18 and honoured, and praised more than the guardian of Esau.’ And Rebecca sent and called Esau, and he came to her, and she said unto him: ‘I have a petition, my son, to make unto thee, and do 19 thou promise to do it, my son.’ And he said: ‘I will do everything that thou sayest unto me, and 20 I will not refuse thy petition.’ And she said unto him: ‘I ask you that the day I die, thou wilt take me in and bury me near Sarah, thy father’s mother, and that thou and Jacob will love each other, and that neither will desire evil against the other, but mutual love only, and (so) ye will prosper, my sons, and be honoured in the midst of the land, and no enemy will rejoice over you, and ye will be 21 a blessing and a mercy in the eyes of all those that love you.’ And he said: ‘I will do all that thou hast told me, and I shall bury thee on the day thou diest near Sarah, my father’s mother, as 22 thou hast desired that her bones may be near thy bones. And Jacob, my brother, also, I shall love above all flesh; for I have not a brother in ail the earth but him only: and this is no great merit for me if I love him; for he is my brother, and we were sown together in thy body, and together came 23 we forth from thy womb, and if I do not love my brother, whom shall I love? And I, myself, beg thee to exhort Jacob concerning me and concerning my sons, for I know that he will assuredly be king over me and my sons, for on the day my father blessed him he made him the higher and me 24 the lower. And I swear unto thee that I shall love him, and not desire evil against him all the 25 days of my life but good only.’ And he sware unto her regarding all this matter. And she called Jacob before the eyes of Esau, and gave him commandment according to the words which 26 she had spoken to Esau. And he said: ‘I shall do thy pleasure; believe me that no evil will proceed from me or from my sons against Esau, and I shall be first in naught save in love only.’ 27 And they eat and drank, she and her sons that night, and she died, three jubilees and one week and one year old, on that night, and her two sons, Esau and Jacob, buried her in the double cave near Sarah, their father’s mother.

g. Referred to by Syncell. i. 202.

13. [and there...]. A dittography.

16. [for he ...]. A gloss from xxxvi. 9.

17. guardian of Jacob. Earliest reference to belief in guardian angels; cf. Matt. xviii. 10; Acts xil. 15; Hebrews 1.14. Edersheim, Jesus the Wesstah, ii. 752.

Isaac gives directions to his sons as to his burial: exhorts them to love one another and makes them imprecate destruction on him who injures his brother, 1-11. Divides his possessions, giving the larger portion to Facob, and dies, 12-18. Leah dies: Facob’s sons come to comfort him, 21-4.

361 And in the sixth year of this week Isaac called his two sons, Esau and Jacob, and they came to

him, and he said unto them: ‘My sons, I am going the way of my fathers, to the eternal house

2 where my fathers are. Wherefore bury me near Abraham my father, in the double cave in the field of Ephron the Hittite, where Abraham purchased a sepulchre to bury in; in the sepulchre which

3 I digged for myself, there bury me. And this I command you, my sons, that ye practise righteousness and uprightness on the earth, so that the Lord may bring upon you all that the Lord said that

4 he would do to Abraham and to his seed. And love one another, my sons, your brothers as a man who loves his own soul, and let each seek in what he may benefit his brother, and act together on

5 the earth; and let them love each other as their own souls. And concerning the question of idols, I command and admonish you to reject them and hate them, and love them not; for they are full

6 of deception for those that worship them and for those that bow down to them. Remember ye, my sons, the Lord God of Abraham your father, and how I too worshipped Him and served Him in righteousness and in joy, that He might multiply you and increase your seed as the stars of heaven in multitude, and establish you on the earth as the plant of righteousness which will not be rooted

7 out unto all the generations for ever. And now I shall make you swear a great oath—for there is no oath which is greater than it by the name glorious and honoured and great and splendid and wonderful and mighty, which created the heavens and the earth and all things together—that ye will

8 fear Him and worship Him. And 'that each will love his brother with affection and righteousness, and that neither will desire evil against his brother from henceforth for ever all the days of your life,

g SO that ye may prosper in all your deeds and not be destroyed. And if either of you devises evil against his brother, know that from henceforth everyone that devises evil against his brother shall fall into his hand, and shall be rooted out of the land of the living, and his seed shall be destroyed from ro under heaven. But on the day of turbulence and execration and indignation and anger, with flaming devouring fire as He burnt Sodom, so likewise will He burn his land and his city and all that is his, and he shall be blotted out of the book of the discipline of the children of men, and not be recorded in the book of life, but in that which is appointed to destruction, and he shall depart into eternal execration ; so that their condemnation may be always renewed in hate and in execration rr and in wrath and in torment and in indignation and in plagues and in disease for ever. I say and testify to you, my sons, according to the judgment which shall come upon the man who wishes to 12 injure his brother.’ And he divided all his possessions between the two on that day, and he gave the larger portion to him that was the first-born, and the tower and all that was about it, and all that 13 Abraham possessed at the Well of the Oath. And he said: ‘This larger portion I will give to the r4 firstborn.’ And Esau said, ‘I have sold to Jacob and given my birthright to Jacob ; to him let it be 15 given, and I have not a single word to say regarding it, for it is his.’ And Isaac said, ‘ May a blessing rest upon you, my sons, and upon your seed this day, for ye have given me rest, and my heart is not 16 pained concerning the birthright, lest thou shouldest work wickedness on account of it. May the 17 Most High God bless the man that worketh righteousness, him and his seed for ever.’ And he ended commanding them and blessing them, and they eat and drank together before him, and he rejoiced because there was one mind between them, and they went forth from him and rested that day and 18 slept. And Isaac slept on his bed that day rejoicing; and he slept the eternal sleep, and died one hundred and eighty years old. He completed twenty-five weeks and five years; and his two sons 19 Esau and Jacob buried him. And Esau went to the land of Edom, to the mountains of Seir, and 20 dwelt there. And Jacob dwelt in the mountains of Hebron, in the tower of the land of the sojournings of his father Abraham, and he worshipped the Lord with all his heart and according to the visible 21 commands according as He had divided the days of his generations. And Leah his wife died in the fourth year of the second week of the forty-fifth jubilee, and he buried her in the double cave

XXXVI. 1. eternal house: cf. Eccles. xii. 5.

6. how = ama emended for emmze, ‘ after this’.

Io. turbulence and execration and indignation and anger: cf. 1 En. xxxix. 2.

16. Most High God : twenty-five times in this book, thirteen in Daniel, forty-eight times in Sir., twenty-one in Pss., nine times in N.T., three times in Tobit, not at all in Pss.-Solomon, nine times in 1 En. xci-civ, six times in Test. Levi, twenty-three times in Apoc. Bar., frequent in 4 Ezra, twice in Ass. Mos., four times in 1 En. xxxvii-lxx, once in Judith, twice in Pentateuch outside Gen. xiv, and only once in the prophets. It was most used in early part of Maccabean age, though rare in I En. i-xxxvi, lxxii-xc and absent from 1 Macc.

20. generations. So Lat. Eth. = /édati corrupt for téwladi,

THE BOOK SOF }JUBIDEE S360. i2o-=s72 20

22 near Rebecca his mother, to the left of the grave of Sarah, his father's mother. And all her sons and his sons came to mourn over Leah his wife with him, and to comfort him regarding her, for he

23 was lamenting her. For he loved her exceedingly after Rachel her sister died ; for she was perfect and upright in all her ways and honoured Jacob, and all the days that she lived with him he did not hear from her mouth a harsh word, for she was gentle and peaceable and upright and honourable.

24 And he remembered all her deeds which she had done during her life, and he lamented her exceedingly ; for he loved her with all his heart and with all his soul.

Esau’s sons reproach him for hts subordination to Facob, and constrain him to war with the assistance of 4,000 mercenaries against Facob, 1-15. Facob reproves Esau, 16-17. Esau’s reply, 18-25.

371 And on the day that Isaac the father of Jacob and Esau died, the sons of Esau heard that Isaac 2162 a.m. 2 had given the portion of the elder to his younger son Jacob and they were very angry. And they strove with their father, saying: ‘Why has thy father given Jacob the portion of the elder and passed 3 over thee, although thou art the elder and Jacob the younger?’ And he said unto them ‘ Because I sold my birthright to Jacob for a small mess of lentils; and on the day my father sent me to hunt and catch and bring him something that he should eat and bless me, he came with guile and brought 4 my father food and drink, and my father blessed him and put me under his hand. And now our father has caused us to swear, meand him, that we shall not mutually devise evil, either against his brother, and that we shall continue in love and in peace each with his brother and not make our ways 5 corrupt. And they said unto him, ‘We shall not hearken unto thee to make peace with him; for our strength is greater than his strength, and we are more powerful than he; we shall go against him and slay him, and destroy him and his sons. And if thou wilt not go with us, we shall do hurt 6 to thee also. And now hearken unto us: Let us send to Aram and Philistia and Moab and Ammon, and let us choose for ourselves chosen men who are ardent for battle, and let us go against him and do battle with him, and let us exterminate him from the earth before he grows strong.’ 7 And their father said unto them, ‘Do not go and do not make war with him lest ye fall before him.’ 8 And they said unto him, ‘ This too, is exactly thy mode of action from thy youth until this day, and 9 thou art putting thy neck under his yoke. We shall not hearken to these words.’ And they sent to Aram, and to ’Aduram to the friend of their father, and they hired along with them-one thousand ro fighting men, chosen men of war. And there came to them from Moab and from the children of Ammon, those who were hired, one thousand chosen men, and from Philistia, one thousand chosen men of war, and from Edom and from the Horites one thousand chosen fighting men, and from the 11 Kittim mighty men of war. And they said unto their father: ‘Go forth with them and lead them, 12 else we shall slay thee.’ And he was filled with wrath and indignation on seeing that his sons were forcing him to go before (them) to lead them against Jacob his brother. But afterward he remem- 13 bered all the evil which lay hidden in his heart against Jacob his brother; and he remembered not the oath which he had sworn to his father and to his mother that he would devise no evil all his days 14 against Jacob his brother. And notwithstanding all this, Jacob knew not that they were coming against him to battle, and he was mourning for Leah, his wife, until they approached very near to the 15 tower with four thousand warriors and chosen men of war. And the men of Hebron sent to him saying, ‘ Behold thy brother has come against thee, to fight thee, with four thousand girt with the sword, and they carry shields and weapons’ ; for they loved Jacob more than Esau. So they told him; for 16 Jacob wasa more liberal and merciful man than Esau. But Jacob would not believe until they came 17 very near to the tower. And he closed the gates of the tower ; and he stood on the battlements and spake to his brother Esau and said, ‘ Noble is the comfort wherewith thou hast come to comfort me for my wife who has died. Is this the oath that thou didst swear to thy father and again to thy mother before they died? Thou hast broken the oath, and on the moment that thou didst swear to 18 thy father wast thou condemned.’ And then Esau answered and said unto him, ‘ Neither the children of men nor the beasts of the earth have any oath of righteousness which in swearing they have sworn (an oath valid) for ever; but every day they devise evil one against another, and how each 1g may slay his adversary and foe. And thou dost hate me and my children for ever. And there is 20 no observing the tie of brotherhood with thee. Hear these words which I declare unto thee,

XXXVII. Wars of Jacob and Esau. Cf. Test. Judah ix; Jalkut Shimeoni i. 132; Chronicles of Jerahmeel 80-7. Latter two adapt the legend to the Herodian situation, and turn Adora into ‘ Arodin’ (= Herodion). Jashar ii. 1236-8 adapts it further. ie

1-12. Differs from later accounts in putting more of the blame on the sons of Esau. Cf. Chron. Jerahmeel xxxvii. 1.

5. him and his sons: so Lat. ‘him his sons’ a; ‘his sons’ 6cd.

g-1o. Enumerates peoples actually allied against Judah under the Maccabees: Ammonites (1 Macc. v. 6-8). Philistines (cf. xxiv. 28), Syrians (1 Macc. iv. 29, 61), Edomites (1 Macc. v. 3, 65).

‘j If the boar can change its skin and make its bristles as soft as wool, Or if it can cause horns to sprout forth on its head like the horns of a stag or of a sheep, Then will I observe the tie of brotherhood with thee. +And if the breasts separated themselves from their mother, for thou hast not been a brother to mef. 21 And if the wolves make peace with the lambs so as not to devour or do them violence, And if their hearts are towards them for good, Then there shall be peace in my heart towards thee.

22 And if the lion becomes the friend of the ox and makes peace with him. And if he is bound under one yoke with him and ploughs with him, Then will I make peace with thee. 23 And when the raven becomes white as the raza, Then know that I have loved thee And shall make peace with thee. Thou shalt be rooted out, And thy sons shall be rooted out, And there shall be no peace for thee.’ 24 And when Jacob saw that he was (so) evilly disposed towards him with his heart, and with all his soul as to slay him, and that he had come springing like the wild boar which comes upon 25 the spear that pierces and kills it, and recoils not from it; then he spake to his own and to his servants that they should attack him and all his companions.

War between Facob and Esau. Death of Esau and overthrow of his forces, 1-10. Edom reduced to servitude ‘ till this day’, 11-14. Kings of Edom, 15-24. (Cf. Gen. xxxvi. 31-9.)

381 And after that Judah spake to Jacob, his father, and said unto him: ‘ Bend thy bow, father, and send forth thy arrows and cast down the adversary and slay the enemy; and mayst thou have the power, for we shall not slay thy brother, for he is such as thou, and he is like thee: let us give him

2 (this) honour.’ Then Jacob bent his bow and sent forth the arrow and struck Esau, his brother (on 3 his right breast) and slew him. And again he sent forth an arrow and struck ’Adéran the Aramaean, 4 on the left breast, and drove him backward and slew him. And then went forth the sons of Jacob, 5 they and their servants, dividing themselves into companies on the four sides of the tower. And Judah went forth in front, and Naphtali and Gad with him and fifty servants with him on the south side of the tower, and they slew all they found before them, and not one individual of them escaped.

6 And Levi and Dan and Asher went forth on the east side of the tower, and fifty (men) with them, and they slew the fighting men of Moab and Ammon. And Reuben and Issachar and Zebulon went forth on the north side of the tower, and fifty men with them, and they slew the fighting men of the

g Philistines. And Simeon and Benjamin and Enoch, Reuben’s son, went forth on the west side of the tower, and fifty (men) with them, and they slew of Edom and of the Horites four hundred men, stout warriors ; and six hundred fled, and four of the sons of Esau fled with them, and left their father

g lying slain, as he had fallen on the hill which is in ’Addram. And the sons of Jacob pursued after them to the mountains of Seir. And Jacob buried his brother on the hill which is in ’Adtram, and 1o he returned to his house. And the sons of Jacob pressed hard upon the sons of Esau in the moun- 11 tains of Seir, and bowed their necks so that they became servants of the sons of Jacob. And they 12 sent to their father (to inquire) whether they should make peace with them or slay them. And Jacob sent word to his sons that they should make peace, and they made peace with them, and placed the 13 yoke of servitude upon them, so that they paid tribute to Jacob and to his sons always. And they 14 continued to pay tribute to Jacob until the day that he went down into Egypt. And the sons of Edom have not got quit of the yoke of servitude which the twelve sons of Jacob had imposed on 15 them until this day. And these are the kings that reigned in Edom before there reigned any king

20. boar: symbol for “dom in 1 En. Ixxxix. 12, 42, 49, 69. Cf. Ps. xxx. 13. + + Out of place; possibly also corrupt ; read after 19 @ (‘for ever’) these two clauses in reverse order and substitute ‘since’ for ‘and if’ and ‘ twins’ for ‘breasts’.

23. raza: ‘a large white bird that eats grasshoppers’ (Isenberg, Amharic Dictionary, p. 48, cf. Mandean Adam-Book).

XXXVIII. 1. let us give him Lat. Eth. ‘ with us’, i.e. dakabéna for nahabd.

2-3. Others attributed Esau’s death to Chushim, son of Dan. Cf. Sotah 13 @; Jashar 1235; Pirke R. Eliezer 39; Ps.-Jon. on Gen. |. 13. Our author agrees with Test. Judah ix, but expands.

2. (on his right breast). Supplied from Latin and Jalkut.

8-9. ’Adtiram = ‘ Adora’ (Joseph. Avzé. xiii. 15. 4; Bell. i. 2.6; 1 Macc. xiii, 20). Horites: cf. xxxvii. ro.

14. until this day : Edom was finally made tributary to Israel by John Hyrcanus.

16 over the children of Israel [until this day] in the land of Edom. And Balaq, the son of Beor, reigned 17 in Edom, and the name of his city was Dandba. And Balaq died, and Jobab, the son of Zara of 18 Bésér, reigned in his stead. And Jobab died, and’Asam, of the land of Tém4n, reigned in his stead. _ 19 And ’Asam died, and ’Adath, the son of Barad, who slew Midian in the field of Moab, reigned in his 20 stead, and the name of his city was Avith. And ’Adath died, and Salman, from “Amaséq4, reigned 22in his stead. And Salman died,and Saul of Ra’abéth (by the) river, reigned in his stead. And Saul 23 died, and Ba’éltindn, the son of Achbor, reigned in his stead. And Ba’élinan, the son of Achbor,

died, and ’Adath reigned in his stead, and the name of his wife was Maitabith, the daughter of 24 Matarat, the daughter of Métabédza’ab. These are the kings who reigned in the land of Edom. -

Foseph set over Potiphar’s house, 1-4. His purity and imprisonment, 5-13. Lmprisonment of Pharaoh's chief butler and chief baker whose dreams Foseph interprets,t4-18. (Cf. Gen. xxxvii.

39 1,2 And Jacob dwelt in the land of his father’s sojournings in the land of Canaan. These are the generations of Jacob. And Joseph was seventeen years old when they took him down into

3 the land of Egypt, and Potiphar, an eunuch of Pharaoh, the chief cook bought him. And he set Joseph over all his house, and the blessing of the Lord came upon the house of the Egyptian on

4 account of Joseph, and the Lord prospered him in all that he did. And the Egyptian committed everything into the hands of Joseph; for he saw that the Lord was with him, and that the

5 Lord prospered him in all that he did. And Joseph’s appearance was comely [and very beautiful was his appearance], and his master’s wife lifted up her eyes and saw Joseph, and she loved him, 6and besought him to lie with her. But he did not surrender his soul, and he remembered the Lord and the words which Jacob, his father, used to read from amongst the words of Abraham, that no man should commit fornication with a woman who has a husband; that for him the punishment of death has been ordained in the heavens before the Most High God, and the sin

7 will be recorded against him in the eternal books continually before the Lord. And. Joseph g remembered these words and refused to lie with her. And she besought him for a year, but he g refused and would not listen. But she embraced him and held him fast in the house in order to force him to lie with her, and closed the doors of the house and held him fast; but he left ro his garment in her hands and broke through the door and fled without from her presence. And the woman saw that he would not lie with her, and she calumniated him in the presence of his lord, saying : ‘Thy Hebrew servant, whom thou lovest, sought to force me so that he might lie with me; and it came to pass when I lifted up my voice that he fled and left his garment in 11 my hands when I held him, and he brake through the door. And the Egyptian saw the garment of Joseph and the broken door, and heard the words of his wife, and cast Joseph into 12 prison into the. place where the prisoners were kept whom the king imprisoned. And he was there in the prison; and the Lord gave Joseph favour in the sight of the chief of the prison guards and compassion before him, for he saw that the Lord was with him, and that the Lord 13 made all that he did to prosper. And he committed all things into his hands, and the chief of the prison guards knew of nothing that was with him, for Joseph did every thing, and the 14 Lord perfected it. And he remained there two years. And in those days Pharaoh, king of Egypt, was wroth against his two eunuchs, against the chief butler, and against the chief baker, and he put

15 them in ward in the house of the chief cook, in the prison where Joseph was kept. And the chief of 16 the prison guards appointed Joseph to serve them; and he served before them. And they both 17 dreamed a dream, the chief butler and the chief baker, and they told it to Joseph. And as he interpreted to them so it befell them, and Pharaoh restored the chief butler to his office, and the 18 (chief) baker he slew, as Joseph had interpreted to them. But the chief butler forgot Joseph in the prison, although he had informed him what would befall him, and did not remember to inform . Pharaoh how Joseph had told him, for he forgot.

XXXIX. 2. seventeen years old: cf. Gen. xxxvii. 2. chief cook. See xxxiv. II, xxxIx. 14. 4. into the hands: emended with Latin in ver. 13. Cf. Gen. xxxix. 6. Eth. = ‘before him’. 6.1Ef, Ks. Ay SkV0 are Dest.) Os. dil. 37 ooteh 200: 13. into his hands. See ver. 4; Eth. ‘before him’. 14. two years: Gen. xli. I.

THE BOOK OF JUBILEES 40, 1—4l. 5

- Pharaoh's dreams and their interpretation, 1-4. Elevation and marriage of Foseph, 5-13.

401 And in those days Pharaoh dreamed two dreams in one night concerning a famine which was to be in all the land, and he awoke from his sleep and called all the interpreters of dreams that were in Egypt, and magicians, and told them his two dreams, and they were not able to declare (them).

2 And then the chief butler remembered Joseph and spake of him to the king, and he brought him 3 forth from the prison, and he told his two dreams before him. And he said before Pharaoh ‘that his two dreams were one, and he said unto him: ‘ Seven years shall come (in which there shall be) plenty over all the land of Egypt, and after that seven years of famine, such a famine as has not been in all 4the land. And now let Pharaoh appoint overseers in all the land of Egypt, and let them store up food in every city throughout the days of the years of plenty, and there will be food for the seven 5 years of famine, and the land will not perish through the famine, for it will be very severe.’ And the Lord gave Joseph favour and mercy in the eyes of Pharaoh, and Pharaoh said unto his servants: ‘We shall not find such a wise and discreet man as this man, for the spirit of the Lord is with 6him. And he appointed him the second in all his kingdom and gave him authority over all 7 Egypt, and caused him to ride in the second chariot of Pharaoh. And he clothed him with byssus garments, and he put a gold chain upon his neck, and (a herald) proclaimed before him ‘’El "El wa *Abirér, and placed a ring on his hand and made him ruler over all his house, and magnified him, and 8 said unto him: ‘ Only on the throne shail I be greater than thou.’ And Joseph ruled over all the land of Egypt, and all the princes of Pharaoh, and all his servants, and all who did the king’s business loved him, for he walked in uprightness, for he was without pride and arrogance, and he had no respect of persons, and did not accept gifts, but he judged in uprightness all the people of the land. 9 And the land of Egypt was at peace before Pharaoh because of Joseph, for the Lord was with him, and gave him favour and mercy for all his generations before all those who knew him and those who heard concerning him, and Pharaoh’s kingdom was well ordered, and there was no Satan and no evil ro person (therein). And the king called Joseph’s name Sephantiphans, and gave Joseph to wife the 11 daughter of Potiphar, the daughter of the priest of Heliopolis, the chief cook. And on the day that 12 Joseph stood before Pharaoh he was thirty years old [when he stood before Pharaoh]. And in that year Isaac died. And it came to pass as Joseph had said in the interpretation of his two dreams, according as he had said it, there were seven years of plenty over all the land of Egypt, and the 13 land of Egypt abundantly produced, one measure (producing) eighteen hundred measures. And

Joseph gathered food into every city until they were full of corn until they could no longer count and measure it for its multitude.

Fudah’s sons and Tamar, 1-7. Fudah' s incest with Tamar 8-18. Tamar bears twins, 21- 2. Fudah forgiven, because he sinned ignorantly and repented when convicted, and because Tamar's marriage with his sons had not been consummated, 23-8. (Cf. Gen. xxxviii. 6-18, 20-6,

41: And in the forty-fifth jubilee, in the second week, (and) in the second year, Judah took for his 2 first-born Er, a wife from the daughters of Aram, named Tamar. But he hated, and did not lie with her, because his mother was of the daughters of Canaan, and he wished to take him a wife of the

3 kinsfolk of his mother, but Judah, his father, would not permit him. And this Er,the first-born of Judah,

4 was wicked, and the Lord slew him. And Judah said unto Onan, his brother : ‘Go in unto thy brother’s wife and perform the duty of a husband’s brother unto her, and raise up seed unto thy brother.’ And

5 Onan knew that the seed would not be his, (but) his brother’s only, and he went into the house of his brother’s wife, and spilt the seed on the ground, and he was wicked in the eyes of the Lord, and He slew

XL: Gf. Gen. xii. 4. overseers: Latin sfeculatores; cd read ‘threshing floors’. Possibly corrupt in Gk. ovrapyias for oirdpyas Rénsch). We herald) : plural PRA Spe only in Latin. ’B1 £1 wa’Abirér : ‘God, God, the Mighty One of God’, the title of a great magician. Cf. Acts viii. 10 (Simon Magus); Fabric. Cod. Pseudepig. Vet. Test. i. 774-84} ii. 85 (Joseph) 5h Deissmann, Bible Studies, 336 note. g. no Satan. Cf. xxiii. 29. Io. Séphantiphans Zaphnath-paaneah, Gen. xli. 45 ‘ Revealer of secrets’ acc. to later Judaism. priest of Heliopolis. Origen, Cat. Wiceph. i. 463, refers to this function of Potiphar. Later Rabbis, e.g. Pirke R. Eliezer 36, &c., tried to explain this marriage with a heathen priest’s daughter. Ps.-Jon. on Gen. xii. 45 makes her Dinah’s daughter.

XLI. Cf. Gen. xxxviii. 6-7, 9-18, 20-6; Test. Judah x, xii, xiv; also xix (Judah saved by prayers).

6 him. And Judah said unto Tamar, his daughter-in-law : ‘Remain in thy father’s house as a widow till 7 Shelah my son be grown up, and I shall give thee to him to wife.’ And he grew up ; but Béds@’él, the wife of Judah, did not permit her son Shelah to marry. And Bédsi’él, the wife of Judah, died 8 in the fifth year of this week. And in the sixth year Judah went up to shear his sheep at Timnah. 9 And they told Tamar : ‘ Behold thy father-in-law goeth up to Timnah to shear his sheep.’ And she put off her widow’s clothes, and put on a veil, and adorned herself, and sat in the gate adjoining the 10 way to Timnah. And as Judah was going along he found her, and thought her to be an harlot, and he said unto her: ‘Let me come in unto thee’ ; and she said unto him: ‘Come in, and he went 11in. And she said unto him: ‘Give me my hire’; and he said unto her: ‘I have nothing in my 12 hand save my ring that is on my finger, and my necklace, and my staff which is in my hand.’ And she said unto him: ‘Give them to me until thou dost send me my hire’; and he said unto her: ‘J will send unto thee a kid of the goats’ ; and he gave them to her, {and he went in unto her), and 13, 14 she conceived by him. And Judah went unto his sheep, and she went to her father’s house. And Judah sent a kid of the goats by the hand of his shepherd, an Adullamite, and he found her not ; and he asked the people of the place, saying: ‘Where is the harlot who was here?’ And they said 15 unto him; ‘ There is no harlot here with us... And he returned and informed him, and said unto him that he had not found her; ‘I asked the people of the place, and they said unto me: “ There 16 is no harlot here.”’ And he said: ‘ Let her keep (them) lest we become a cause of derision. And when she had completed three months, it was manifest that she was with child, and they told Judah, 17 saying: ‘Behold Tamar, thy daughter-in-law, is with child by whoredom.’ And Judah went to the house of her father, and said unto her father and her brothers: ‘ Bring her forth, and let them burn 18 her, for she hath wrought uncleanness in Israel.’ And it came to pass when they brought her forth to burn her that she sent to her father-in-law the ring and the necklace, and the staff, saying: 19 ‘ Discern whose are these, for by him am I with child.’ And Judah acknowledged, and said: ‘Tamar 20 is more righteous than Jam. And therefore let them burn her not.’ And for that reason she was 21 not given to Shelah, and he did not again.approach her. And after that she bare two sons, Perez 22 and Zerah, in the seventh year of this second week. And thereupon the seven years of fruitfulness 23 were accomplished, of which Joseph spake to Pharaoh. And Judah acknowledged that the deed which he had done was evil, for he had lain with his daughter-in-law, and he esteemed it hateful in his eyes, and he acknowledged that he had transgressed and gone astray, for he had uncovered the skirt of his son, and he began to lament and to supplicate before the Lord because of his transgression. 24 And we told him in a dream that it was forgiven him because he supplicated earnestly, and lamented, 25 and did not again commit it. And he received forgiveness because he turned from his sin and from his ignorance, for he transgressed greatly before our God; and every one that acts thus, every one who lies with his mother-in-law, let them burn him with fire that he may burn therein, for there is 26 uncleanness and pollution upon them; with fire let them burn them. And do thou command the children of Israel that there be no uncleanness amongst them, for every one who lies with his daughter-in-law or with his mother-in-law hath wrought uncleanness ; with fire let them burn the man who has lain with her, and likewise the woman, and He will turn away wrath and punishment 27 from Israel. And unto Judah we said that his two sons had not lain with her, and for this reason 28 his seed was established for a second generation, and would not be rooted out. For in singleness of eye he had gone and sought for punishment, namely, according to the judgment of Abraham, which he had commanded his sons, Judah had sought to burn her with fire.

Owing to the famine Facob sends his sons to Egypt for corn,1-4. Foseph recognizes them and retains Simeon, and requires them to bring Benjamin when they returned, 5-12. Notwithstanding Facob's reluctance his sons take Benjamin with them on their second journey and are entertained

42; And in the first year of the third week of the forty-fifth jubilee the famine began to come into the 2 land, and the rain refused to be given to the earth, for none whatever fell. And the earth grew

12. ( ) Restored from Lat.

15. keep Lat. Eth. ‘arise’, one letter different.

u72 Ciexscx. 7niote:

Zor GiaGen xis 3.

25. because he turned . . . ignorance: best to transpose these two clauses and read‘ because of his ignorance and because . .. sin’.

28. Judah commended for his severity.

singleness of eye: favourite expression in Test. XII Patriarchs.

XLII. Cf. Gen. xli. 54-xliv. 2.

barren, but in the land of Egypt there was food, for Joseph had gathered the seed of the land in the 3 seven years of plenty and had preserved it. And the Egyptians came to Joseph that he might give them food, and he opened the store-houses where was the grain of the first year, and he sold it to 4 the people of the land for gold. (Now the famine was very sore in the land of Canaan), and Jacob heard that there was food in Egypt, and he sent his ten sons that they should procure food for him in Egypt; but Benjamin he did not send, and (the ten sons of Jacob) arrived (in Egypt) among those 5 that went (there). And Joseph recognised them, but they did not recognise him, and he spake unto them and questioned them, and he said unto them; ‘Are ye not spies, and have ye not come to 6 explore the approaches of the land?’ And he put them in ward. And after that he set them free 7 again, and detained Simeon alone and sent off his nine brothers. And he filled their sacks with corn, 8 and he put their gold in their sacks, and they did not know. And he commanded them to bring 9 their younger brother, for they had told him their father was living and their younger brother. And they went up from the land of Egypt and they came to the land of Canaan; and they told their father all that had befallen them, and how the lord of the country had spoken roughly to them, and 10 had seized Simeon till they should bring Benjamin. And Jacob said: ‘ Me have ye bereaved of my children! Joseph is not and Simeon also is not, and ye will take Benjamin away. On me has your 11 wickedness come.’ And he said: ‘My son will not go down with you lest perchance he fall sick ; for their mother gave birth to two sons, and one has perished, and this one also ye will take from me. If perchance he took a fever on the road, ye would bring down my old age with sorrow unto death.’ 12 For he saw that their money had been returned to every man in his sack, and for this reason he 13 feared to send him. And the famine increased and became sore in the land of Canaan, and in all lands save in the land of Egypt, for many of the children of the Egyptians had stored up their seed for food from the time when they saw Joseph gathering seed together and putting it in storehouses 14 and preserving it for the years of famine. And the people of Egypt fed themselves thereon during 15 the first year of their famine. But when Israel saw that the famine was very sore in the land, and that there was no deliverance, he said unto his sons: ‘Go again, and procure food for us that we die 16 not. And they said: ‘ We shall not go; unless our youngest brother go with us, we shall not go.’ 17 And Israel saw that if he did not send him with them, they should all perish by reason of the famine. 18 And Reuben said: ‘Give him into my hand, and if I do not bring him back to thee, slay my two 19 sons instead of his soul.’ And he said unto him: ‘ He shall not go with thee.’ And Judah came near and said: ‘Send him with me, and if I do not bring him back to thee, let me bear the blame before 20 thee all the days of my life. And he sent him with them in the second year of this week on the first day of the month, and they came to the land of Egypt with all those who went, and (they had) 21 presents in their hands, stacte and almonds and terebinth nuts and pure honey. And they went and stood before Joseph, and he saw Benjamin his brother, and he knew him, and said unto them: ‘Is this your youngest brother?’ And they said unto him: ‘It is he.’ And he said: ‘The Lord be 22 gracious to thee, my son!’ And he sent him into his house and he brought forth Simeon unto them and he made a feast for them, and they presented to him the gift which they had brought in their 23 hands. And they eat before him and he gave them all a portion, but the portion of Benjamin was 24 seven times larger than that of any of theirs. And they eat and drank and arose and remained with 25 their asses. And Joseph devised a plan whereby he might learn their thoughts as to whether thoughts of peace prevailed amongst them, and he said to the steward who was over his house: ‘ Fill all their sacks with food, and return their money unto them into their vessels, and my cup, the silver cup out of which I drink, put it in the sack of the youngest, and send them away.’

Foseph’s plan to stay his brethren, 1-10. Fudah’s supplication, 11-13. Foseph makes himself known to his brethren and sends them back for his father, 14-24. (Cf. Gen. xliv. 3-10, 12-18, 27-8,

431 And he did as Joseph had told him, and filled all their sacks for them with food and put their

2 money in their sacks, and put the cup in Benjamin’s sack. And early in the morning they departed, and it came to pass that, when they had gone from thence, Joseph said unto the steward of his house: ‘Pursue them, run and seize them, saying, “ For good ye have requited me with evil; you have stolen from me the silver cup out of which my lord drinks.” And bring back to me their

4. € ) supplied from Latin, with Gen. xlii. 5.

5. questioned them: Latin has ‘appellavit eos dure’.

6. Latin varies: ‘et mittens arcessivit illos et accipiens Symeonem ab ipsis ligavit eum’. 12. to every man: emended by prefixing Za to huélli.

XLII. Cf. Gen. xliv. 3-xlv. 28. 2. seize fv ahazémi emended with Gen. xliv. 4 from fag@azémi Supbraid’.

3 youngest brother, and fetch (him) quickly before I go forth to my seat of judgment.’ And he ran 4 after them and said unto them according to these words. And they said unto him: ‘God forbid that thy servants should do this thing, and steal from the house of thy lord any utensil, and the money also which we found in our sacks the first time, we thy servants brought back from the land of 5 Canaan. How then should we steal any utensil? Behold here are we and our sacks; search, and wherever thou findest the cup in the sack of any man amongst us, let him be slain, and we and our 6 asses will serve thy lord.’ And he said unto them: ‘ Not so, the man with whom I find, him only 7 shall I take as a servant, and ye shall return in peace unto your house.’ And as he was searching in their vessels, beginning with the eldest and ending with the youngest, it was found in Benjamin’s 8 sack. And they rent their garments, and laded their asses, and returned to the city and came to the g house of Joseph, and they all bowed themselves on their faces to the ground before him. And Joseph said unto them: ‘ Ye have done evil.’ And they said: ‘ What shall we say and how shall we defend ourselves? Our lord hath discovered the transgression of his servants; behold we are the 10 servants of our lord, and our asses also. And Joseph said unto them: ‘I too fear the Lord ; as for you, go ye to your homes and let your brother be my servant, for ye have done evil. Know ye not 11 that a man delights in his cup as I with thiscup? And yet ye have stolen it from me.’ And Judah said: ‘O my lord, let thy servant, I pray thee, speak a word in my lord’s ear; two brothers did thy servant’s mother bear to our father ; one went away and was lost, and hath not been found, and he alone is left of his mother, and thy servant our father loves him, and his life also is bound up with 12 the life of this (lad). And it will come to pass, when we go to thy servant our father, and the lad is 13 not with us, that he will die, and we shall bring down our father with sorrow unto death. Now rather let me, thy servant, abide instead of the boy as a bondsman unto my lord, and let the lad go with his brethren, for I became surety for him at the hand of thy servant our father, and if I do not 14 bring him back, thy servant will bear the blame to our father for ever. And Joseph saw that they were all accordant in goodness one with another, and he could not refrain himself, and he told them 15 that he was Joseph. And he conversed with them in the Hebrew tongue and fell on their neck and 16 wept. But they knew him not and they began to weep. And he said unto them: ‘ Weep not over me, but hasten and bring my father to me; and ye see that it is my mouth that speaketh, and the 17 eyes of my brother Benjamin see. For behold this is the second year of the famine, and there are 18 still five years without harvest or fruit of trees or ploughing. Come down quickly ye and your households, so that ye perish not through the famine, and do not be grieved for your possessions, for 19 the Lord sent me before you to set things in order that many people might live. And tell my father that I am still alive, and ye, behold, ye see that the Lord has made me asa father to Pharaoh, 20 and ruler over his house and over all the land of Egypt. And tell my father of all my glory, and 21 all the riches and glory that the Lord hath given me.’ And by the command of the mouth of Pharaoh he gave them chariots and provisions for the way, and he gave them all many-coloured 22 raiment and silver. And to their father he sent raiment and silver and ten asses which carried corn, 23 and he sent them away. And they went up and told their father that Joseph was alive, and was measuring out corn to all the nations of the earth, and that he was ruler over all the land of Egypt. 24 And their father did not believe it, for he was beside himself in his mind; but when he saw the wagons which Joseph had sent, the life of his spirit revived, and he said: ‘It is enough for me if Joseph lives ; I will go down and see him before I die.’

Facob celebrates the feast of firstfruits, and encouraged by a vision goes down to Egypt, 1-10. Names of his descendants, 11-34. (Cf. Gen. xlvi. 1-28.)

44: And Israel took his journey from +Haran} from his house on the new moon of the third month, and he went on the way of the Well of the Oath, and he offered a sacrifice to the God of his

2 father Isaac on the seventh of this month. And Jacob remembered the dream that he had seen

3 at Bethel, and he feared to go down into Egypt. And while he was thinking of sending word

to Joseph to come to him, and that he would not go down, he remained there seven days, if

10. delights in his cup: a change of jésta’adém into jdstagasém (‘divines’) would bring text into line with Gen. xliv. 15; but the change may be deliberate. ; ;

11. I pray thee: MSS. ‘on me’, mistranslation of *2 in Gen. xliy. 18.

15. Hebrew tongue: so Ber. rabb. 93.

16. ye see . . . Benjamin see, emended in text. See my Eth. text, p. 157.

XLIV. 1. +Haran} for ‘Hebron’ (cp. Gen. xxxvii. 14).

4 perchance he should see a vision as to whether he should remain or go down. And he celebrated the harvest festival of the first-fruits with old grain, for in all the land of Canaan there was not a handful of seed [in the land], for the famine was over all the beasts and cattle and 5 birds, and also over man. And on the sixteenth the Lord appeared unto him, and said unto him, ‘Jacob, Jacob’; and he said,‘ Here am I” And He said unto him: ‘Iam the God of thy fathers, the God of Abraham and Isaac; fear not to go down into Egypt, for I will there make of thee 6a great nation. I will go down with thee, and I will bring thee up (again), and in this land shalt thou be buried, and Joseph shall put his hands upon thy eyes. Fear not ; go down into Egypt.’ 7 And his sons rose up, and his sons’ sons, and they placed their father and their possessions upon 8 wagons. And Israel rose up from the Well of the Oath on the sixteenth of this third month, and he 9 went to the land of Egypt. And Israel sent Judah before him to his son Joseph to examine the Land of Goshen, for Joseph had told his brothers that they should come and dwell there that they to might be near him. And this was the goodliest (land) in the land of Egypt, and near to him, for all tt (of them) and also for the cattle. And these are the names of the sons of Jacob who went into 12 Egypt with Jacob their father. Reuben, the first-born of Israel; and these are the names of his 13 sons: Enoch, and Pallu, and Hezron and Carmi—five. Simeon and his sons; and these are the names of his sons: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul, the son 14 of the Zephathite woman—seven. Levi and his sons; and these are the names of his sons: 15 Gershon, and Kohath, and Merari—four. Judah and his sons; and these are the names of his sons : 16 Shela, and Perez, and Zerah—four. Issachar and his sons; and these are the names of his sons: 17 Tola, and Phia, and Jastib, and Shimron—five. Zebulon and his sons ; and these are the names of 18 his sons: Sered,and Elon, and Jahleel—four. And these are the sons of Jacob, and their sons whom Leah bore to Jacob in Mesopotamia, six, and their one sister, Dinah: and all the souls of the sons of Leah, and their sons, who went with Jacob their father into Eg gypt, were twenty-nine, and Jacob their 19 father being with them, they were thirty. And the sons of Zilpah, Leah’s handmaid, the wife of 20 Jacob, who bore unto Jacob Gad and Asher. And these are the names of their sons who went with him into Egypt: The sons of Gad: Ziphion, and Haggi, and Shuni, and Ezbon, (and Eri), and Areli, 21 and Arodi—eight. And the sons of Asher: Imnah, and Ishvah, (and Ishvi), and Beriah, and Serah, 23 their one sister—six. All the souls were fourteen, and all those of Leah were forty-four. And the 24 sons of Rachel, the wife of Jacob: Joseph and Benjamin. And there were born to Joseph in Egypt before his father came into Egypt, those whom Asenath, daughter of Potiphar priest of Heliopolis 25 bare unto him, Manasseh, and Ephraim—three. And the sons of Benjamin: Bela and Becher, and Ashbel, Gera, and Naaman, and Ehi, and Rosh, and Muppim, and Huppim, and Ard—eleven. 27 And all the souls of Rachel were fourteen. And the sons of Bilhah, the handmaid of Rachel, the

28 wife of Jacob, whom she bare to Jacob, were Dan and Naphtali. And these are the names of their

4-8. Cf. Gen. xlvi. 1-6. Jacob’s vision is on the day after the Feast of ‘Weeks ’.

4. [in the land]: a dittography.

g. Gen. xlvi. 28. For readings see p. 6.

12-33. Our text makes the number of Jacob’s descendants together with himself seventy. This was the view of the writer of Gen. xlvi. 27. On the other hand in Gen. xlvi. 15, 18, 22, 25 and Joseph. Avwz. ii. 7. 4 Jacob is expressly not included in the number seventy. Cf. Exod. i. 5. That chapter has admittedly undergone revision. Our text makes up the number seventy by a method somewhat different from that in Gen. xlvii Thus whereas Dan and Naphtali have respectively one and four sons in Gen., our text assigns them five each. On the other hand Gen. includes in its reckoning two grandchildren of Asher, Er, Onan, two sons of Perez, and Dinah, against Jubilees. The numbers in our text may be represented as follows :—

Reuben and 4 sons 5 Feachels ehilinen Joseph and 2 sons . Fs 4 18}

Simeon and 6 sons at7) Benjamin and iosons . rit

eee auctcn Judah, 1 son, 2 grandsons . 4 14 Issachar and 4 sons 5

Zebulon and 3 sons 4 : , Dan and 5 sons ; 1 6

— Bilbah's 2 Nonken and 5 sons : 56

ea ee 4sons and 1 daughter 6

29 +14+14+12=69. Thus the number 70 includes Jacob. It is noteworthy that the LXX reads 75 in Gen. xlvi. 27: likewise in Exod. i. 5, while in Deut. x. 22 most MSS. give 70, but some give 75. The number 75 in Acts vii. 14 is of course due to the LXX. 13. Zephathite, i.e. of Zephath, a Canaanite city (Judges. i. 17), 20, 21. { ) names required to complete numbers ‘eight’ and ‘six’. 28. Cf. Gen. xlvi. 23 which gives Hushim only.

sons who went with them into Egypt. And the sons of Dan were Hushim, and Samén, and Asidi, 29 and ‘ijaka, and Salémon—six. And they died the year in which they entered into Egypt, and there 30 was left to Dan Hushim alone. And these are the names of the sons of Naphtali: Jahziel, and Guni, 31 and Jezer, and Shallum, and ‘Iv. And ’Iv, who was born after the years of famine, died in Egypt. 32, 33 And all the souls of Rachel were twenty-six. And all the souls of Jacob which went into Egypt were seventy souls. These are his children and his children’s children, in all seventy ; but five died 34 in Egypt before Joseph, and had no children. And in the land of Canaan two sons of Judah died, Er and Onan, and they had no children, and the children of Israel buried those who perished, and

they were reckoned among the seventy Gentile nations.

Foseph receives Facob, and gives him Goshen, 1-7. Foseph acquires all the land and its inhabitants for Pharaoh, 8-12. Facob dies and is buried in Hebron, 13-15. His books given to

1 And Israel went into the country of Egypt, into the land of Goshen, on the new moon of the fourth 2172 4-™. 2 month, in the second year of the third week of the forty-fifth jubilee. And Joseph went to meet his 3 father Jacob, to the land of Goshen, and he fell on his father’s neck and wept. And Israel said unto ;

Joseph : ‘ Now let me die since I have seen thee, and now may the Lord God of Israel be blessed, the God of Abraham and the God of Isaac who hath not withheld His mercy and His grace from 4 His servant Jacob. It is enough for me that I have seen thy face whilst +I amf yet alive ; yea, true is the vision which I saw at Bethel. Blessed be the Lord my God for ever and ever, and blessed be 5 His name. And Joseph and his brothers eat bread before their father and drank wine, and Jacob rejoiced with exceeding great joy because he saw Joseph eating with his brothers and drinking before him, and he blessed the Creator of all things who had preserved him, and had preserved for him his 6 twelve sons. And Joseph had given to his father and to his brothers as a gift the right of dwelling in the land of Goshen and in Rameses and all the region round about, which he ruled over before Pharaoh. And Israel and his sons dwelt in the land of Goshen, the best part of the land of Egypt ; 7 and Israel was one hundred and thirty years old when he came into Egypt. And Joseph nourished his father and his brethren and also their possessions with bread as much as sufficed them for the 8 seven years of the famine. And the land of Egypt suffered by reason of the famine, and Joseph acquired all the land of Egypt for Pharaoh in return for food, and he got possession of the people g and their cattle and everything for Pharaoh. And the years of the famine were accomplished, and Joseph gave to the people in the land seed and food that they might sow (the land) in the eighth 10 year, for the river had overflowed all the land of Egypt. For in the seven years of the famine it had (not) overflowed and had irrigated only a few places on the banks of the river, but now it overflowed rr and the Egyptians sowed the land, and it bore much corn that year. And this was the first year of 2178 a.m. 12 the fourth week of the forty-fifth jubilee. And Joseph took of the corn of the harvest the fifth part for the king and left four parts for them for food and for seed, and Joseph made it an ordinance for 13 the land of Egypt until this day. And Israel lived in the land of Egypt seventeen years, and all the days which he lived were three jubilees, one hundred and forty-seven years, and he died in the fourth 2188 a.m. 14 year of the fifth week of the forty-fifth jubilee. And Israel blessed his sons before he died and told them everything that would befall them in the land of Egypt; and he made known to them what would come upon them in the last days, and blessed them and gave to Joseph two portions in 15 the land. And he slept with his fathers, and he was buried in the double cave in the land of Canaan, near Abraham his father in the grave which he dug for himself in the double cave in 16the land of Hebron. And he gave all his books and the books of his fathers to Levi his son that he might preserve them and renew them for his children until this day.

33. before Joseph (4c); ‘ before they married’ (a) ; ‘who did not marry’ (@).

4. whilst tI amt yet alive: change ava to ata ‘ thou’ and read ‘ that’ for ‘ whilst’, then Gen, xlvi. 30. one hundred and thirty years: from Gen. xlvii. 9. 7. as much as sufficed: emend ya’aklémi to ’akdlémi = ‘ according to their persons’, as LXX, Gen, xlvii. 12. 8. for Pharaoh: with Latin 4 reads ‘and Pharaoh’. i 9, 10. Gen. xlvii. 23. Restore (the land) and (not) from Latin and emend ‘it bore’ to ‘they harvested’ (Latin collegerunt). the corn of. Read with Lat, ‘all the’. 13. Cf. Gen. xlvii. 28. Date conflicts with that in xix. 13. See xxv. 4. Eh ernGen wlan. 16. Cf. x. 14. Our author, who published these traditions, was probably himself a priest.

Prosperity of Israel in Egypt, 1-2. Death of Foseph, 3-5. War between Egypt and pe during which the bones of all the sons of Facob except Foseph are buried at Hebron, 6-11. Egypt

46: And it came to pass that after Jacob died the children of Israel multiplied in the land of Egypt, and they became a great nation, and they were of one accord in heart, so that brother loved brother and every man helped his brother, and they increased abundantly and multiplied exceedingly, ten 2242 a.m. 2 weeks of years, all the days of the life of Joseph. And there was no Satan nor any evil all the days of the life of Joseph which he lived after his father Jacob, for all the Egyptians honoured the children 3 of Israel all the days of the life of Joseph. And Joseph died being a hundred and ten years old ; seventeen years he lived in the land of Canaan, and ten years he was a servant, and three years in 4 prison, and eighty years he was under the king, ruling all the land of Egypt. And he died and all 5 his brethren and all that generation. And he commanded the children of Israel before he died that 6 they should carry his bones with them when they went forth from the land of Egypt. And he made them swear regarding his bones, for he knew that the Egyptians would not again bring forth and bury him in the land of Canaan, for Makamarén, king of Canaan, while dwelling in the land of Assyria, fought in the valley with the king of Egypt and slew him there, and pursued after the _ Egyptians to the gates of ’Erm6n. But he was not able to enter, for another, a new king, had become king of Egypt, and he was stronger than he, and he returned to ‘the land of Canaan, and the gates of g Egypt were closed, and none went out and none came into Egypt. And Joseph died in the forty - sixth jubilee, in the sixth week, in the second year, and they buried him in the land of Egypt, and 2242 a.m. all his brethren died after him. And the king of Egypt went forth to war with the king of Canaan 2263 a.m. in the forty-seventh jubilee, in the second week in the second year, and the children of Israel brought forth all the bones of the children of Jacob save the bones of Joseph, and they buried them in the ro field in the double cave in the mountain. And the most (of them) returned to Egypt, but a few of 11 them remained in the mountains of Hebron, and Amram thy father remained with them. And the t2 king of Canaan was victorious over the king of Egypt, and he closed the gates of Egypt. And he devised an evil device against the children of Israel of afflicting them and he said unto the people of 13 Egypt: ‘Behold the people of the children of Israel have increased and multiplied more than we. Come and let us deal wisely with them before they become too many, and let us afflict them with slavery before war come upon us and before they too fight against us; else they will join themselves

Poiavilee te. Ch Exod. i..7:

6-9. This war between the Eg gyptians and the Canaanites is referred to in the T. Sim. viii. 2 and T. Benj. xii. 3 as being waged when the bodies of these patriarchs were buried at Hebron. Thus in Sim. vill. 2 €6nxav abrov év OnKn EtAov dojrray TOU avayayety Ta dora avrou év XeBpav. Kat dyjveyKay atTa ev TONE LO Alyuntiay kpupy : and Benj. xil. 253 Kal €6nkav avrov é€v tapaOnky Kal . . . dviyyayoy Ta dora Tay mar épov avT@v ev kpupi, ev Tohéum Xavady (Arm. = 6re joa ev TrOohep@ of Xavavaior). If we could trust the date in T. Gad vill. 5 which says that the body of Gad was buried in Hebron five years after his death: éexouunOn ev eipnyy. kal pera wévte ern avnyayoy adtov Kai €Onkay avroy eis Xe8pov, we could arrive at the date to which the authors of Jubilees and the Testaments assigned this war between Egypt and Canaan. Since Gad died at the age of 125 (T. Gad I. 1; Midrash Tadshe and Book of Jashar, of. cz¢. ii. 1246) and was 40 when he went down into Egypt (see note on xxviii. 11-24), his burial in Hebron took place 90 years after the descent into Egypt in the year of the world 2262. But this date would be too early for Levi and Benjamin. The statement in Benj. xii. 3 that this expedition to Hebron was in the 91st year (Greek MSS.) before the exodus, is not supported by the Armenian version. Our text fixes it at 2263. Notwithstanding it seems clearly to have heen the view of the author of the Testaments that the bones of all the patriarchs save those of Joseph were buried in Hebron on the occasion of a war between Egypt and Canaan. Thus, in addition to the statements in Simeon, Gad and Benjamin, observe that after mentioning the death of Levi, Zebulon and Dan, the Testaments (Lev. xix. 5 ; Zeb. x. 7; Dan vii. 2) add that ‘afterwards’ (orepov) they were buried in Hebron. Josephus (Antz. ii. 8. 2) appears to ‘have held the same view, though he makes no mention of the war. He states: ‘ His (Joseph’s) brethren also died . . . and their posterity and sons carried their bodies after some time (kopicayres peta xpdvov) and buried them in Hebron.’ St. Stephen is beholden to this tradition for the statement in Acts vii. 15-16.

Merenptah (about this date ?) waged war against Palestine. See Articles on Egypt in Encyc. Sib. ii and Bible Dictionary i. 662, 665. But our text, which emphasizes the weakness of Egypt, points rather to the period of the successors of Rameses III when Egypt lost her Syrian dependencies.

In Josephus (A7z. ii, 10) there is an account of a war between Cush and Egypt in which the latter prevails under the generalship of Moses. An enlarged form of this legend having many details in common with that in Josephus is given in the Chronicles of Jerahmeel xlv. Here the war is between Cush and Syria and the people of the East. Another form appears in the Palaea Historica (Vassiliev, Anecdota Graeco-Byzantina, i. 228), where Egypt is at strife with India. A later and still more elaborate and still more grotesque edition is found in ‘the Book of Jashar (of. cit. ii. 1244-53). The oldest form of the tradition is that in our text where the war is between Egypt and Canaan. The account in the Chronicles of Jerahmeel comes nearest to this in representing Cush and Canaan as the opposing countries.

6. “Ermén = Heroénpolis, near the desert on the canal of Ramses.

1o. No other mention of this stay of Amram in Palestine; but cf. Joseph. Avy. ii. 8. 2

unto our enemies and get them up out of our land, for their hearts and faces are towards the land of Canaan.’ And he set over them taskmasters to afflict them with slavery ; and they built strong cities for Pharaoh, Pithom, and Raamses and they built all the walls and all the fortifications which had fallen in the cities of Egypt. And they made them serve with rigour, and the more they dealt

16 eVilly with them, the more they increased and multiplied. And the peopie of Egypt abominated the

children of Israel.

Birth of Moses, 1-4. Adopted by Pharaoh’s daughter, 5-9. Slays an Egyptian and flees (into

And in the seventh week, in the seventh year, in the forty-seventh jubilee, thy father went forth from the land of Canaan, and thou wast born in the fourth week, in the sixth year thereof, in the

, forty-eighth jubilee ; this was the time of tribulation on the children of Israel. And Pharaoh, king

of Egypt, issued a command regarding them that they should cast all their male children which were

, born into the river. And they cast them in for seven months until the day that thou wast born. , And thy mother hid thee for three months, and they told regarding her. And she made an ark for

thee, and covered it with pitch and asphalt, and placed it in the flags on the bank of the river, and she placed thee in it seven days, and thy mother came by night and suckled thee, and by day ; Miriam, thy sister, guarded thee from the birds. And in those days Tharmuth, the daughter of > Pharaoh, came to bathe in the’ river, and she heard thy voice crying, and she told her maidens to « bring thee forth, and they brought thee unto her. And she took thee out of the ark, and she had © compassion on thee. And thy sister said unto her: ‘Shall I go and call unto thee one of the

3 Hebrew women to nurse and suckle this babe for thee?’ And she said (unto her): ‘Go.’ And she

went and called thy mother Jochebed, and she gave her wages, and she nursed thee. And afterwards, when thou wast grown up, they brought thee unto the daughter of Pharaoh, and thou didst become her son, and Amram thy father taught thee writing, and after thou hadst completed three weeks > they brought thee into the royal court. And thou wast three weeks of years at court until the time ° when thou. didst go forth from the royal court and didst see an Egyptian smiting thy friend who was

, of the children of Israel, and thou didst slay him and hide him in the sand. And on the second day

thou didst find two of the children of Israel striving together, and thou didst say to him who was doing the wrong: ‘Why dest thou smite thy brother?’ And he was angry and indignant, and said :

«Who made thee a prince and a judge over us? Thinkest thou to kill me as thou killedst the

Egyptian yesterday?’ And thou didst fear and flee on account of these words.

Moses returns from Midian to Egypt. Mastémdé seeks to slay him on the way,1-3. The ten plagues, 4-11. Israel goes forth out of Egypt: the destruction of the Egyptians on the Red Sea, 12-19.

And in the sixth year of the third week of the forty-ninth jubilee thou didst depart and dwell (in 2372 a.m.

the Jand of Midian) five weeks and one year. And thou didst return into Egypt in the second week

, in the second year in the fiftieth jubilee. And thou thyself knowest what He spake unto thee on 2410 a.m. Mount Sinai,and what prince Mastémé desired to do with thee when thou wast returning into Egypt

13. our enemies: so Lat.; Eth. ‘the enemy’. their hearts, &c. Rénsch compares Ezek. xxi. 2.

14. strong cities: with LXX. Heb. = nI3DD “y. Raamses: Latin adds ‘et Oon’ from LXX, Exod. 1. 11.

3. seven months: Cedren. i. 85, quotes it as ‘ten months’. 5. Greek form ‘Thermuthis ’ in Syr. Frag. ; Joseph. Azz. il. 9. 5 ; Syncell. i. 227. her maidens: plural only in Syr. of Exod. ii. 135 7. {unto her) restored from Latin and Exod. ii. 8. g. Jochebed : Exod. vi. 20; Num. xxvi. 59. g. daughter Exod. i. 10. Eth. and Lat. ‘ house’. ‘Amram... taught thee writing : not the view of Acts vii. 22; Philo, Vet. Joszs, ii. 83. three weeks : cf. Joseph. Azz. ii. 9. 6.

XLVIII. 1. in the land of Midian : restored from Latin with Exod. ii. 15. one year: read ‘three years’. return into Egypt, as Exod. iv. 19. Author avoids offence by ascribing God’s deed to Mastéma. Cf. 1 Chron. xxi. 1; Jubilees xvii. 16. ¢ ) Eth. text corrupt ; emended from Latin. 5

- 3 (on the way when thou didst meet him at the lodging-place). Did he not with all his power seck to slay thee and deliver the Egyptians out of thy hand when he saw that thou wast sent to execute 4 judgment and vengeance on the Egyptians? And I delivered thee out of his hand, and thou didst perform the signs and wonders which thou wast sent to perform in Egypt against Pharaoh, and 5 against all his house, and against his servants and his people. And the Lord executed a great vengeance on them for Israel’s sake, and smote them through (the plagues of) blood and frogs, lice and dog-flies, and malignant boils breaking forth in blains; and their cattle by death; and by hailstones, thereby He destroyed everything that grew for them; and by locusts which devoured the residue which had been left by the hail, and by darkness; and (by the death) of the first-born of 6 men and animals, and on all their idols the Lord took vengeance and burned them with fire. And everything was sent through thy hand, that thou shouldst declare (these things) before they were done, and thou didst speak with the king of Egypt before all his servants and before his people. 7 And everything took place according to thy words; ten great and terrible judgments came on the 8 land of Egypt that thou mightest execute vengeance on it for Israel. And the Lord did everything for Israel’s sake, and according to His covenant, which He had ordained with Abraham that He 9 would take vengeance on them as they had brought them by force into bondage. And the prince Mastéma stood up against thee, and sought to cast thee into the hands of Pharaoh, and he helped 10 the Egyptian sorcerers, and they stood up and wrought before thee. The evils indeed we permitted 11 them to work, but the remedies we did not allow to be wrought by their hands. And the Lord smote them with malignant ulcers, and they were not able to stand, for we destroyed them so that 12 they could not perform a single sign. And notwithstanding all (these) signs and wonders the prince Mastéma was not put to shame because he took courage and cried to the Egyptians to pursue after thee with all the powers of the Egyptians, with their chariots, and with their horses, and with all the 13 hosts of the peoples of Egypt. And I stood between the Egyptians and Israel, and we delivered Israel out of his hand, and out of the hand of his people, and the Lord brought them through the 14 midst of the sea as if it were dryland. And all the peoples whom he brought to pursue after Israel, the Lord our God cast them into the midst of the sea, into the depths of the abyss beneath the children of Israel, even as the people of Egypt had cast their children into the river. He took vengeance on 1,000,000 of them, and one thousand strong and energetic men were destroyed on 15 account of one suckling of the children of thy people which they had thrown into the river. And on the fourteenth day and on the fifteenth and on the sixteenth and on the seventeenth and on the eighteenth the prince Mastéma was bound and imprisoned behind the children of Israel that he 16 might not accuse them. And on the nineteenth we let them loose that they might help the 17 Egyptians and pursue the children of Israel. And he hardened their hearts and made them stubborn, and the device was devised by the Lord our God that He might smite the Egyptians and 18 cast them into the sea. And on the fourteenth we bound him that he might not accuse the children of Israel on the day when they asked the Egyptians for vessels and garments, vessels of silver, and vessels of gold, and vessels of bronze, in order to despoil the Egyptians in return for the bondage in 19 which they had forced them to serve. And we did not lead forth the children of Israel from Egypt empty handed.

The Passover: vegulations regarding its celebration. (Cf. Exod. xii. 6, 9, 11, 13, 22-3, Ow dO) ss XVa 225)

AQ: Remember the commandment which the Lord commanded thee concerning the passover, that thou shouldst celebrate it in its season on the fourteenth of the first month, that thou shouldst kill

3. Author explains away meaning of Exod. iv. 24, unlike Jerahmeel xlvii. 1, 2, where the angel seeks to slay Moses for not circumcising his son.

5. (by the death): Lat. and Eth. omit.

6. declare (Zemger) emended from ‘ shouldest do’ (¢egdar).

9. prince Mastéma : ad here and in verses 12 and 15, and xviii. 9, 12 read ‘prince of the Mastéma’.

12. Exod. xiv. 8,9. because. So I read for ‘until’.

took courage: a has ‘took thought’.

13. aé read ‘between thee and’ before ‘between’; ¢d@ add these words after ‘Egyptians and’.

18. fourteenth: with 4 and Cedren. i. 87; ad read ‘seventeenth’.

THE: BOOK! OP MUBILEES 497 t=215

it before it is evening, and that they should eat it by night on the evening of the fifteenth from the

2 time of the setting of the sun. For on this night—the beginning of the festival and the beginning of the joy—ye were eating the passover in Egypt, when all the powers of Mastéma had been let loose to slay all the first-born in the land of Egypt, from the first-born of Pharaoh to the first-born

3 of the captive maid-servant in the mill, and to the cattle. And this is the sign which the Lord gave them: Into every house on the lintels of which they saw the blood of a lamb of the first year, into (that) house they should not enter to slay, but should pass by (it), that all those should be saved that

4 were in the house because the sign of the blood was on its lintels. And the powers of the Lord did everything according as the Lord commanded them, and they passed by all the children of Israel, and the plague came not upon them to destroy from amongst them any soul either of cattle, or

5 man, or dog. And the plague was very grievous in Egypt, and there was no house in Egypt 6 where there was not one dead, and weeping and lamentation. And all Israel was eating the flesh of the paschal lamb, and drinking the wine, and was lauding and blessing, and giving thanks to the Lord God of their fathers, and was ready to go forth from under the yoke of Egypt, and from

7 the evil bondage. And remember thou this day all the days of thy life, and observe it from year to year all the days of thy life, once a year, on its day, according to all the law thereof, and do not

8 adjourn (it) from day to day, or from month to month. For it is an eternal ordinance, and engraven on the heavenly tablets regarding all the children of Israel that they should observe it every year on its day once a year, throughout all their generations ; and there is no limit of days, for this is ordained

9 for ever. And the man who is free from uncleanness, and does not come to observe it on occasion of its day, so as to bring an acceptable offering before the Lord, and to eat and to drink before the Lord on the day of its festival, that man who is clean and close at hand shall be cut off: because he offered not the oblation of the Lord in its appointed season, he shall take the guilt upon himself. TO Let the children of Israel come and observe the passover on the day of its fixed time, on the fourteenth day of the first month, between the evenings, from the third part of the day to the third part of 11 the night, for two portions of the day are given to the light, and a third part to the evening. This 12 is that which the Lord commanded thee that thou shouldst observe it between the evenings. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening, and let them eat it at the time of the evening until the third part of the night, and whatever is left over of all its flesh from the third part of the night and onwards, let them burn 13 it with fire. And they shall not cook it with water, nor shall they eat it raw, but roast on the fire: they shall eat it with diligence, its head with the inwards thereof and its feet they shall roast with fire, and not break any bone thereof; for tof the children of Israel no bone shall be crushed. 14 For this reason the Lord commanded the children of Israel to observe the passover on the day of its fixed time, and they shall not break a bone thereof; for it is a festival day, and a day commanded, and there may be no passing over from day to day, and month to month, but on the day of its 15 festival let it be observed. And do thou command the children of Israel to observe the passover

6. drinking the wine: first mention of this practice at the Passover.

8. regarding all = /akuéllémai emended with Lat. from /a‘é/a.

g. Cf. Numb. ix. 13. Explained in Pesach. ix. 4.

12. slay it . . . during the period (or ‘time’) bordering on the evening. According to our text the Passover victim might be slain ‘ during the period bordering on the evening’. This is the meaning it attaches to the phrase ‘ between the evenings’ (BY21Y) 3). It corresponds well with Deut. xvi. 6, which gives directions for the sacrificing of the passover ‘at even, at the going down of the sun’. But in ver. 10 of our text, a wider definition is given— from the third part of the day to the third part of the night.’—The Pharisees and the Sadducees differed in the interpretation of the phrase ‘ between the evenings’. The former said it meant from the time when the sun inclined towards his setting till his final disappearance, i.e. from 3 to 6 p.m., but according to the latter it was the time between actual sunset and darkness, i.e. 6 and 7 p.m. (Pesachim v. 1). The hours (the 9th to the 11th) assigned by Josephus (Be//. Jud, vi. 9. 3) agree with the Pharisaic determination (Qvovoty pev dro evarns Spas wéxpis evOexdrns). If then we combine the statements in verses Io and 12 of our text we may infer that the slaughtering of the victim might take place any time during ‘the third part of the day’ before sunset ; and this harmonizes on the whole with the rabbinic tradition. The Samaritans and Karaite Jews support the usage of the Sadducees in limiting the act of sacrificing to the hour between sunset and complete darkness.

eat it at the time of the evening until the third part of the night. Night was divided into three parts: 6 to 10 p.m., Io p.m. to 2 a.m., and 2 to6a.m. Hence the time for eating seems to be from 6 to Iop.m. The rabbinic rule fixed midnight as the hour when the eating must be concluded (Berachoth i. 1; Pesach. x. 9). 13. they shall eat it: emended with Lat. 5 tof the children . .. +t. The Latin seems better: ‘non erit tribulatio in filiis Istrahel in die hac.’ 15. No evil will come in the year of a Passover rightly performed.

throughout their days, every year, once a year on the day of its fixed time, and it shall come for a memorial. well pleasing before the Lord, and no plague shall come upon them to slay or to smite in that year in which they celebrate the passover in its season in every respect according to His 16 command. And they shall not eat it outside the sanctuary of the Lord, but before the sanctuary of the Lord, and all the people of the congregation of Israel shall celebrate it in its appointed season. 17 And every man who has come upon its day shall eat it in the sanctuary of your God before the Lord from twenty years old and upward; for thus is it written and ordained that they should eat it 18 in the sanctuary of the Lord. And when the children of Israel come into the land which they are to possess, into the land of Canaan, and set up the tabernacle of the Lord in the midst of the land in one of their tribes until the sanctuary of the Lord has been built in the land, let them come and celebrate the passover in the midst of the tabernacle of the Lord, and let them slay it 19 before the Lord from year to year. And in the days when the house has been built in the name of the Lord in the land of their inheritance, they shall go there and slay the passover in the evening, at 20 Sunset, at the third part of the day. And they shall offer its blood on the threshold of the altar, and shall place its fat on the fire which is upon the altar, and they shall eat its flesh roasted 21 With fire in the court of the house which has been sanctified in the name of the Lord. And they may not celebrate the passover in their cities, nor in any place save before the tabernacle of the Lord, or before His house where His name hath dwelt; and they shall not go astray from the Lord. 22 And do thou, Moses, command the children of Israel to observe the ordinances of the passover, as it was commanded unto thee; declare thou unto them every year tand the day of its days, andf the festival of unleavened bread, that they should eat unleavened bread seven days, (and) that they should observe its festival, and that they bring an oblation every day during those seven days of 23 joy before the Lord on the altar of your God. For ye celebrated this festival with haste when ye went forth from Egypt till ye entered into the wilderness of Shur ; for on the shore of the sea ye completed it.

Laws regarding the jubilees, 1-5, and the Sabbath, 6-13.

50,1 And after this law I made known to thee the days of the Sabbaths in the desert of Sin[ai], which 2 is between Elim and Sinai. And I told thee of the Sabbaths of the land on Mount Sinai, and I told thee of the jubilee years in the sabbaths of years: but the year thereof have I not told thee till ye 3 enter the land which ye are to possess. And the land also shall keep its sabbaths while they dwell 4 upon it, and they shall know the jubilee year. Wherefore I have ordained for thee the year-weeks and the years and the jubilees: there are forty-nine jubilees from the days of Adam until this day, 2410 a.m. and one week and two years: and there are yet forty years to come (lit. ‘ distant’) for learning the 2450 a.m. commandments of the Lord, until they pass over into the land of Canaan, crossing the Jordan to the 5 west. And the jubilees shall pass by, until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and dwells with confidence in all the land, and there shall be no more a Satan or any evil one, and the land shall be clean from that time for evermore. 6 And behold the commandment regarding the Sabbaths—I have written (them) down for thee— 7 and all the judgments of its laws. Six days shalt thou labour, but on the seventh day is the Sabbath of the Lord your God. In it ye shall do no manner of work, ye and your sons, and your men- 8 servants and your maid-servants, and all your cattle and the sojourner also who is with you. And the man that does any work on it shall die: whoever desecrates that day, whoever lies with (his)

17. from twenty years old (Exod. xxx. 14, Numb. i. 32). Rabbis said fourteen.

20, Eat its flesh . . . in the court of the house, &c. This direction can be justified by an appeal to Deut. xvi. 7 (cf. 6) ‘thou shalt eat it in the place which the Lord thy God shall choose’. But the Mishnah extended this privilege to Jerusalem at large (Sebach. v. 8; Makkoth iii. 3). This extension was necessitated by the vast multitudes which came up to this feast (cf. Joseph. Bell. Lud, vi. 9. 3, ii. 14. 3)-

21. Based on Deut. xvi. 5 (LXX).

nor. Eth. reads ‘and’ but Latin omits. go astray from the Lord : Zeph. i. 6.

22. tand the day of its days, andt—Latin zm tempore dierum suorum, ‘ during its days.’

oni. xo. Xi, IT. Shur: from Exod. xv. 22.

. I. Cf. Exod. xvi. 1. Sinai, corrupt for Sin.

meer Ley. xxv. 8.

. ‘Jubilees’ are periods of forty-nine years in our author’s opinion ; of fifty in most Jewish writers.

. The man that does any work on it shall die. This statement found in Exod. xxxv. 2 makes death the penalty for any and every breach of the Sabbath.

Whoever lies with (his) wife. This law sprang probably from the fanatical period referred to in Sanh. 46 a,

COON UI Bw

wife, or whoever says he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draws water thereon which he had not prepared for himself on the sixth day, and whoever takes up any burden to carry it out of his tent or out of his house shall die. Ye shall do no work whatever on the Sabbath day save what ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. For great is the honour which the Lord has given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongs to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths. This work alone shall be done on the Sabbath-days in the sanctuary of the Lord your God; that they may atone for Israel with sacrifice continually from day to day for a memorial wellpleasing before the Lord, and that He may receive them always from day to day according as thou hast been commanded. And every man who does any work thereon, or goes a journey, or tills (his) farm, whether in his house or any other place, and whoever lights a fire, or rides on any beast, or travels by ship on the sea, and whoever strikes or kills anything, or slaughters a beast or a bird, or whoever catches an animal or a bird or a fish, or whoever fasts or makes war on the Sabbaths: The man who does any of these things on the Sabbath shall die, so that the children of Israel shall observe the Sabbaths according to the commandments regarding the Sabbaths of the land, as it is written in the tablets, which He gave into my hands that I should write out for thee the laws of the seasons, and the seasons according to the division of their days.

Herewith is completed the account of the division of the days.

the period of the Syro-Grecian domination, when a man was put to death for riding a horse. That certain regulations of this nature existed we must infer from our text, as well as from the Talmudic treatise Nidda 38a. Early Chasids refrained from cohabitation with their wives from the close of the Sabbath to the fourth day of the week, in order that their wives might not desecrate the Sabbath 271 to 273 days later by child-bearing. Against this ascetic attitude towards marriage a reaction set in which resulted in the laws of the Mishnah on this subject. Thus the cohabitation of husband and wife is enjoined on the Sabbath in Nedar iii. 10, vill. 6, while in Baba kamma 82 a it is stated that one of the ordinances instituted by Ezra directed that a man should ‘eat garlic’ (i.e. cobabit) on the eve of the Sabbath. The severer usage is followed by the modern Samaritans (Eichhorn’s Refertorium, xiii. 257, 282; de Sacy, lVotices et extraits de la Bible, xii. 175: also by the Abyssinian Falashas (Umzv. Jsr. 1851, p. 482) and the Karaite Jews (see Singer, pp. 198-9 note), The Karaite Jews inferred the unlawfulness of cohabitation on the Sabbath from a literal interpretation of Exod. xxxiv. 21. As regards the usage of the ancient Samaritans there has been some diversity of opinion. Karo (Beer, Buch der Jubilien, p. 54) argues that the text in Nedar iii. 10 speaks for the existence of the strict law having existed among the Samaritans at a date anterior to the time of the Karaite Jews, but this is disputed by Frankel (Eznjluss d. pal. Exeg. 252 seq.).

That he will set out on a journey thereon (42). ac omit ‘thereon’. This command was derived from Exod. xvi. 29, where the people are, bidden to ‘abide every man in his place . . . on the seventh day’ and not to go in quest of manna, Permission was given to goa distance of 2,000 cubits (Erubin iv. 3, 1, v. 7), which was called the ‘Sabbath limit? (NIWA DINN) or simply ‘limit’ (D1NN), or Sabbath-day’s journey (caBBdrov 660s, Acts i. 12). See Lightfoot, Exercitations on the Acts,i. 12; Buxtorf and Levy’s Lexicons on DINN; Schiirer, History of the New Testament Times, ii. 2, 102-3. Josephus (Avwz. xiii. 8. 4) speaks of this halacha: ov« e£eore 8 quiv ovre Tois caBBdrous ovr’ ev TH éoptn Odeverv.

. on regard to any buying or selling. All the MSS. prefix ‘and’. The true text is uncertain and probably

transposed. Buying and selling are prohibited in Neh. x. 31, xiii. 16, 17.

whoever draws water. This was forbidden by the Karaite Jews (Jost, Gesch. d. Judenth. ii. 304, quoted by

which he had not prepared on the sixth day. This clause comes in awkwardly. A command against ‘ eating or drinking anything’ may have originally preceded this clause in our text. Cf. ii. 30, note. : ;

takes up any burden to carry it, &c. See note on ii. 29. This is the thirty-ninth form of work forbidden in the treatise Shabbath. Ifa man dropped his false teeth it would be unlawful to lift and carry them; for they would constitute a ‘burden’. Similarly as much ink as would suffice for writing two letters (Edersheim, Zz/e and Tzmes of Jesus the Messiah,? ii. 782, 784).

12. tills (his) farm: cf. Exod. xxxiv. 21; Shabb. vii. 2.

lights a fire: forbidden in Exod. xxxv. 3; Numb. xv. 32, 33.

rides on any beast: cf. Sanh. 46a; Beza v. 2.

strikes or kills anything: cf. Shabb. vii. 2.

fasts: cf. Judith, viii. 6. , :

superseded in 1 Mace. ii. 41. It was a constant hindrance to the Jews, especially at Pompey’s siege of Jerusalem (Joseph. Anz. xiv. 4. 2), but was once abandoned with success in the final war (Joseph. Be/d. ii. 19, 2).

THE CEE Re Or ARIST EAs

$1. JHE CHARACTER OF THE EPISTLE.

THE Epistle claims to be a contemporary record, written with the personal knowledge of an eye-witness, by Aristeas, an officer at the court of Ptolemy Philadelphus (285-247 B.C.), to his brother Philocrates, giving an account of the circumstances which led up to the composition of the LXX version of the Jewish law. The events with which it deals are supposed to take place during the lifetime of Queen Arsinoe ($ 41). As Arsinoe became Queen about 278 B.c. and died in 270 B.C., these dates provide us with the time limits within which the story must be placed. If the allusion to the royal children in § 41 is not an anachronism, but contains a reference to the fact that Arsinoe, finding herself childless, adopted the offspring of her predecessor, the date must be fixed towards the end of this period.’ The writer strives to give us the impression that the Epistle was composed almost immediately after the occurrence of the events which it records.

This claim, however, cannot be sustained. There are many reasons which make it quite certain that the Epistle could not have been written by a Greek Court-official in the time of Ptolemy Philadelphus.

1. On two occasions the writer makes statements which betray the fact that he belongs to a later age. In § 28 he speaks of the manner in which ‘the affairs of state wsed to be carried out by these Egyptian kings’ and in § 182, after referring to the arrangement which was made for the entertainment of guests at court in the time of Philadelphus, he adds the significant words, ‘it is an arrangement which is still maintained to-day’.

2. The writer is guilty of several serious historical anachronisms.

(a) He represents Demetrius of Phalerum as head of the library of Alexandria and ascribes * the translation of the law to his influence and initiative ($$ 9-11 e¢ passim). The evidence, however, proves quite conclusively that Demetrius was banished by Philadelphus at the commencement of his reign (c. 283 B.C.) for supporting the claim of Keraunos to the throne, and died shortly afterwards (see note on § 9).

(2) In § 180 Aristeas makes Philadelphus allude to a ‘naval victory over Antigonus’. If the reference is to the battle of Kos (258 B.C.), he is guilty not only of turning a defeat into a victory, but also of antedating the event by some twenty years or so. If, as many scholars suppose, the reference is to the battle of Andros, the former objection is removed (for Egypt was victorious at Andros) but the latter difficulty is intensified, for the battle was not fought till at any rate the last year of the reign of Philadelphus (247 B.C.) and possibly not till the beginning of the reign of his successor.

(c) In § 201 Menedemus the philosopher is represented as being present at the banquet and taking part in the discussion. Menedemus lived at Eretria and we have no evidence that he ever visited Alexandria. Moreover, he probably died in 277 B.C.,a year or two before the time when Aristeas introduces him into the narrative. The references to Theopompus (§ 314) and Theodektes ($ 316) seem to be equally impossible, and the stories which are told about them must be regarded as purely fictitious.

(7) At times the Epistle assumes the existence of the LXX before the translation was made. In $$ 57-8 the specifications of the table which Philadelphus sent as a present to Eleazar are taken from the LXX, which differs very considerably from the Hebrew. In § 228 a phrase from the LXX of Deut. xiii. 6 is put into the mouth of one of the Jewish envoys. In the description of the dress of the High Priest ($$ 96-9) many terms are used from the LXX of Exodus xxviii and xxix.

1 Epiphanius gives the date as the 7th year of Philadelphus ‘more or less’; other ecclesiastical writers give the znd 17th, 19th, or 2oth year.

THE LETGER OPEARIS TEAS

In § 155 there is a conflate quotation made up of phrases taken from the LXX of two different passages in Deuteronomy. And—most important of all—the law is spoken of as Scripture (§§ 155

3. The writer of the Epistle could not have been a Greek courtier, as he claims to be in § 16. To write under a Greek mask was a favourite literary device of Jewish apologists. We have examples of it in the Sibylline books, in pseudo-Hecataeus, and in the forged additions which were made to the Greek poets (Schiirer, ET ii. 3, p. 294 ff.). The whole tone of the letter from beginning to end proves conclusively that its author was a Jew and that the Greek rdle was assumed to strengthen the force of the argument and commend it to non-Jewish readers.

The Epistle of Aristeas therefore must not, in spite of its author’s asseverations, be regarded as a historical document. It is really a piece of apologetic—‘a panegyric’ as Schiirer describes it— ‘upon Jewish law, Jewish wisdom, and the Jewish name in general’. We may compare it to a modern historical novel written with a purpose. It is only valuable because it indicates the views which were held at the time when it was written with regard to the origin of the LXX.

It may be added that the genuineness and authenticity of the letter were first questioned by Ludovicus de Vives in his commentary on Aug. de Civ. Dez xviii. 4 (1522), and subsequently by Scaliger. Ussher and Voss defended the letter, but its claim to belong to the period of Philadelphus was finally destroyed by Humphry Hody (1684-1705), though unsuccessful attempts were made later on by Grinfield in his Apology for the LXX (1850) and. by Oeconomus in his wept ray o° épunvevtév (Athens, 1844-9) to resuscitate its reputation.

§ 2, THE CONTENTS AND PURPOSE OF THE EPISTLE.

The contents of the Epistle may be analysed as follows :— I, Introduction, dedicating the book to Philocrates, $$ 1-8.

II. Preliminary proceedings, §§ 9-51. (a) The proposal of Demetrius, $§ 9-12. (6) The emancipation of the Jewish captives, $$ 13-28. (c) The letter of Philadelphus to Eleazar, §$§ 29-40. (2) The reply of Eleazar, §§ 41-6. (e) The names of the translators, $$ 47-50.

IfI. The description of the royal presents to Eleazar, §$ 52-82.

IV. The description of Jerusalem, $§ 83-120. (a) The temple, including the arrangements for the water supply, §§ 83-91. (2) The ministration of the priests and of Eleazar in particular, §§ 92-9. (c) The Akra or citadel, §$ 100-4. (d) A brief description of the city itself, §$ 105-6. (e) A description of the country districts of Palestine, §§ 107-20.

V. Eleazar’s farewell to the translators, $§ 120-7. VI. Eleazar’s defence of the Jewish law, §§ 128-71. VII. The reception of the translators at Alexandria, §$ 172-86. VIII. The banquet, and the table-talk of the translators. The 72 questions and answers, IX. The translation and reception of the law, $$ 301-22. The apologetic interest of the Epistle reveals itself in the following directions :—

1. The account of the liberation of the Jewish captives by Ptolemy Philadelphus indicates that one of the aims of the author was to vindicate the right of the Jewish people to political liberty. The writer holds up the magnanimity of the king as a mirror to his own age and cites it as an illustration of the attitude which ought to be adopted by rulers towards the Jewish race. The appeal of Aristeas and Sosibius to Philadelphus is really directed to the authorities of the writer's own day.

2. The vindication of the purpose and function of the Jewish law forms the theme of one of the most important sections of the book (§§ 128-71). The writer admits that there were many enact-

ments in the Mosaic code which seemed incomprehensible to the ordinary mind, e.g. the distinction between clean and unclean meats. The method by which he justifies these injunctions is ingenious and interesting. For the first time in the history of Jewish apologetic he resorts to the allegorical method for which Alexandria in later times became so famous. He rejects ‘the degrading notion’ that the regulations were made in the interests of the animals themselves (§ 144) and insists that they are merely ‘symbols’, drawn up to teach men lessons of righteousness (§ 151). F

3. The long section, which relates the table-talk between Philadelphus and his guests, is introduced to exemplify the wisdom, moral insight, intellectual ability, and philosophical acumen of the leaders of the Jewish people. The high commendation which is given to the answers by the philosophers at the court and especially by Menedemus (§§ 200, 201) serves to exalt the endowments of the Jewish translators at the expense of other teachers. The writer, however, is aware that he has overdone the encomium on Jewish wisdom, for he adds: ‘I suppose it will seem incredible to those who will read my narrative’, § 296. The writer’s argument is in line with the theory commonly adopted by Jewish apologists, that the philosophers of Greece derived their wisdom from the teaching of Moses.

4. There are other signs, too, that the Epistle was intended by its author to advocate the Jewish propaganda :—

(a) In §16 an attempt is made to show that the God of the Jews is to be identified with the being ‘whom all men worship ’, though they call him by other names.

(4) The idealized picture of Eleazar and the Jewish priests in $$ 92-9 is obviously intended to affect the mind of the reader. ‘I am convinced’, writes Aristeas, ‘that any man who takes part in the spectacle . . . will be filled with indescribable wonder and be profoundly affected in his mind’, $ 99.

(c) The stamp of approval which is given to the LXX in § 310 is intended to vindicate it against the attacks of critics and secure appreciation for it in the minds of Greek readers.

It is not too much to say that the writer’s one object is to demonstrate the supremacy of the Jewish people—the Jewish priesthood, the Jewish law, the Jewish philosophy, and the Jewish Bible.

$3. “THE DATE OF THE EPISTLE,

The date of the Epistle constitutes an almost insoluble problem. There are three main theories—(1) Schiirer holds that it was written about 200 B.C.; (2) Wendland places it between 96-93 B.C.; (3) Graetz and Willrich assign it to the age of Caligula (later than 33 A.D.).

The arguments upon which Schiirer relies are as follows:—(1) The reference to the translation of the LXX in Aristobulus (170-150 B.C.). The words of Aristobulus as reported by Eusebius (Pracp. Evang. xiii. 12. 2) are as follows :—y dé 6An Epynveta tv d1a TOb vomov TdvTwY ext TOD Tpocayopevbevtos PrradeAgov Baciréws. ... Anuntplov Tod Padrnpéws Tpaypatevoapevov Ta Tepl ToUTwY. * The complete translation of the whole of the Jewish law zas made in the time of the king who was surnamed Philadelphus, and was due to the efforts of Demetrius of Phalerum.’ Schiirer argues that the introduction of the anachronism with regard to Demetrius makes it certain that Aristobulus is dependent upon Aristeas, and as Aristobulus is dated about 170-150 B.C., Aristeas must be written some years earlier. The argument of Schiirer is corroborated to some extent by the interesting parallel between Aristeas § 306 and a passage of Aristobulus quoted in Eusebius, Prac.

Aristeas. Aristobulus. TAaca yep evepyEela La TWV XELPOVv YVETAL. i oF fe oae yV pig to XUV TWV AV PWTWV Kal TAS evepyelas €V TALS XEprv €lVQt.

Unfortunately for Schiirer, however, the genuineness of these quotations, and indeed of the whole work attributed to Aristobulus, has been seriously questioned by some modern scholars, e.g. Kuenen, Graetz, Joel, L. Cohn, and Wendland. And even if their authenticity be admitted, there is nothing to prove that Aristeas must be the earlier of the two writers. It is quite possible that, instead of Aristobulus using Aristeas as Schiirer supposes, it may have been Aristeas who used Aristobulus.

(2) Schiirer lays great stress on the political condition of Palestine as described in the Epistle: ‘A period when the Jewish people were leading a peaceful and prosperous existence under the conduct of their high priest and ina relation of very slight dependence upon Egypt, ie. the period before the conquest of Palestine by the Seleucidae, evidently from the background of the book. There is nowhere any allusion to the complications which begin with the Seleucidian conquest. The

THE CERI ROP ani o TENS

Jewish people and their high priest appear as almost politically independent. Especially is it worthy of remark that the fortress of Jerusalem is in the possession of the Jews’ (ZT ii. 3. 309 f.). There would be additional force in Schiirer’s argument if we could rely upon the statement of Josephus that during the Maccabean war the Jews razed the Akra to the ground (see note on § 100). In view of the fact, however, that Josephus is in conflict with 1 Maccabees and the possibility, which G. A. Smith suggests, that Aristeas may not be referring to the original Akra but to the later Baris, the point cannot be pressed.

The argument would possess considerable weight if it could be proved that the section which deals with Palestine was written from the author’s own observations. But if, as Wendland has made extremely probable, Aristeas obtained his information second-hand from the writings of Hecataeus, the data cannot be used as Schiirer uses them and the ground is cut from underneath his position.

It is extremely difficult to maintain so early a date as 200 B.C. in view of the internal evidence supplied by the Epistle itself. There are a number of points—none of them conclusive in itself, but possessing cumulative effect when they are taken together—which seem to render it extremely probable that the document belongs to the post-Maccabean period :—

1. In the list of the seventy-two translators, which is due to the writer’s imagination, there are many names which are particularly associated with the Maccabean age, e.g. Mattathias, Judas (three times), Simon (three times), Jonathan (three times). Moreover, the high priest in Aristeas bears the same name as the famous Eleazar who is the hero of 2 Maccabees. The unusual names Chelchias (among the 72), Sosibius, and Dositheus are found among the courtiers of the later Ptolemies, and possibly the author himself, as Wendland suggests, assumes the name of the later historian Aristeas (see note on § 6).

2. The evidence of the Papyri affords a clear presumption in favour of the later date. Three points seem to have been made out :—

(2) The omission of the pronoun in the formula éav gatvnra: does not occur on the Papyri till

(2) Strack has proved that while the title dpyicwparoptAa€ is often found in the singular in the Papyri of the third cent. B.c., the plural form which is used in § 40 of Aristeas does not occur till about 145 B.C.

(c) The use of the word ‘friends’ as a court title is not found till the Papyri of the period of

3. Certain statements of the Epistle seem to bear out the same point. To quote Thackeray: ‘The alleged widespread interest in the Jewish law (§ 128) and the false views which were in circulation about it ($ 144), the pointed reference to a difference between the Greek text and the Hebrew in a passage of Exodus (§ 57), and the probable allusion to attempts which had been made to improve on the rendering of the translators—all these appear to indicate a date further removed from the age of Philadelphus than that which Schiirer would adopt.

If Schiirer’s view is too early, the date assigned to the Epistle by * Graetz and Willrich is too late. It is difficult to see how the document could have sufficiently established its reputation to be used by Philo and Josephus, if it had been composed as late as 33 B.C. Moreover, the description of Palestine, even though it is borrowed from Hecataeus, could scarcely have been written in its present form after the Roman occupation of Palestine. The island of Pharos, too, is described as inhabited. The conquest of Egypt by Julius Caesar rendered it desolate (Strabo xvii. 6).

The evidence seems to suggest a date between 130 and 70 B.c. May we go further with Wendland and fix upon a definite point within this period? The grounds upon which Wendland decides for 96-93 B.C. are as follows:—In § 115 the ports of Ascalon, Joppa, Gaza, and Ptolemais are said to be in possession of the Jews. Joppa was conquered about 146 B.C., but Gaza was not captured till 96 B.c., and Ascalon and Ptolemais never became Jewish territory. It is of course the capture of Gaza which is the determining point with Wendland. It is quite conceivable, however, that the author, writing at an earlier time, may have made the same mistake about Gaza as he did about Ptolemais and Ascalon.

There are one or two facts, however, which it seems difficult to reconcile with a date within the period 130-70 B.c. Twice in the Epistle the law is spoken of as Scripture. There seems to be no trace of the application of the term Scripture to the Old Testament before the commencement of the Christian era. We have no other instance either of the application of the allegorical method in the manner in which it is used in Aristeas before that date.

‘ Too much stress should not perhaps be laid on this point as the term may possibly be used in the technical sense in 1 Kings iv. 5. ? For the arguments of Graetz see notes on §§ 28, 167. Drummond, P/i/o, 233 ff.

We seem to have therefore one set of facts, e.g. the Ptolemaic background and the absence of any reference to the Roman occupation of Palestine, which compel us to date the Epistle before 70 B.C.,and another set of facts which suggest that it could not have originated till the Christian era.

The solution of the problem will probably be found in some such hypothesis as the following. The Epistle was issued in its present form at the commencement of the Christian era, possibly as late as the date suggested by Graetz and Willrich—but a large part of it—possibly the whole except the law section, §§ 128-71—was in existence before and belongs to the period 130-70 B.C. The law section is quite separate from the rest of the book and might easily have been inserted. It may also be found, when a detailed comparison has been made between Aristeas and 2 and 3 Maccabees, that other sections or at any rate sentences are the work of the later editor. Nothing except some form of the partition theory seems likely to provide the key for the riddle.

§ 4. THE AUTHOR.

Nothing is known with regard to the author of the Epistle. We may, however, draw some inferences from the book with regard to his personality. We may conclude that (1) he was a Few. This is obvious from the tone and purpose of the book; (2) he belonged to Alexandria. Lumbroso has proved that the acquaintance which the book shows with the technicalities of the Court life of the later Ptolemies clearly indicates that it was of Alexandrian origin. The employment of the allegorical method of interpreting the law points to the same conclusion. (3) He was a propagandist, as is evidenced by the apologetic interest of the book. (4) He belonged to what may be termed ‘the common sense school of philosophy’. There are no flights of speculation in the book. No problems trouble the mind of the author, who is simple and conventional in his treatment of the ethical and religious questions which emerge. (5) His attachment and devotion to the Jewish law indicate that the author had leanings towards Pharisaism, though it must be admitted that his Pharisaism is not of a pronounced type, except in the section dealing with the Jewish law. (6) He was interested (a) in psychology (§$ 155-6) and especially in the psychology of sleep (§§ 160, 213-16); (0) in political and social problems (fasszm, see Introduction, § 6). (7) Swete has an interesting suggestion that he was a native of Cyprus, based on the fact that his brother came from that island, and that the name Aristeas frequently occurs on the Inscriptions found in the islands of the Aegean (/uztrod. to LX X. 10).

§ 5. SOURCES.

The author claims to write as an eyewitness and consequently gives little indication of the sources from which his information was derived. The only indications which he affords us of having used other authorities are (1) the quotation from Hecataeus in § 31; (2) his reference to the Minutés of Court Proceedings in § 298. We may dismiss the latter at once as an attempt on the part of the author to secure credence for his narrative. The allusion to Hecataeus, however, is more important, and if Wendland is right, reveals the real source which lies behind the Epistle. The quotations which Josephus gives from Hecataeus, though they may be coloured by later tradition or even by Josephus himself, indicate that he covered pretty much the same ground as Aristeas in his description of Palestine. Similar resemblances are pointed out between Diodorus Siculus, who embodied a great deal of Hecataeus in his writings, and our Epistle. Among the points of similarity between the statements of Aristeas and what may be assumed to have been said by Hecataeus, Wendland mentions the following—(a) the account of the Jewish Diaspora in Egypt, §§ 12, 13; (0) the comparison between the God of the Jews and Zeus (§ 16); (c) the high praise which is bestowed upon agriculture (§ 107 ff.); (@) the description of the Temple and the priesthood at Jerusalem (S$ 83 f., 92 f.) ; (e) the description of the produce and agriculture of Palestine (§§ 107-20),

There are, however, some points of discrepancy between Hecataeus and Aristeas which weaken the force of Wendland’s argument; (a) in § 105 Aristeas describes the extent of the city as 40 furlongs, while Hecataeus says 50; (0) in § 95 Aristeas estimates the number of Jewish priests at 700, while Hecataeus puts the figure at 1,500. We may conclude therefore that while it is certain that Aristeas made use of Hecataeus, very possibly Wendland has exaggerated the extent of his indebtedness,

For the table-talk section it is possible that Aristeas made use of a collection of ‘Moral Sayings’, though whether they were Jewish or Greek cannot be determined. The theological conclusion, which the writer adds, is sometimes forced and fails to fit on to the previous statement.

§ 6. THEOLOGY AND ETHICAL TEACHING.

The Epistle is not directly interested in theological problems. The most interesting features are its doctrine of God and its view with regard to the significance of the Jewish law.

1. The conception of God is in many ways quite modern. The most noteworthy point is the identification of the God of the Hebrews with Zeus (§ 16). Stress is laid upon Monotheism (§§ 132, 139). It is through God that ‘all things are endowed with life and come into being’ (§ 16). ‘ His power is manifested throughout the Universe and every place is filled with His sovereignty’ (§ 132). He is the source of all the endowments and blessings of life (§ 190). Evil as well as good comes from His hand (§ 197). We are dependent upon him for success ($ 196) and for virtue (§ 226 ez passim). He is the ‘ruler and lord of the Universe’ (§$ 16, 201, 210), 6 kupiedwy amdvTov Oeds ($§ 18, 45), the most High God (uéytoros beds § 19), the great godhead (ueydAn Oeudrns § 95), the Almighty (6 mavtoxpdrep Oeds § 185). Nothing can be hid from Him. ‘ None of the things which are wrought in secret by men upon the earth escapes His knowledge’ ($ 132). He sways the lives of men (§ 17) and grants answers to their prayers (§ 192). The utmost emphasis is laid upon the benignity, the forbearance, and the forgiveness of God, who is described as ywpls épyns amdons (§ 254). Though there is a general reference to the punishments which He inflicts upon the guilty in § 131, yet it is elsewhere asserted that these punishments are mild and that ‘ God instils fear into the minds of men by granting reprieves and makes merely a display of the greatness of his power’ (§ 194). There is a vigorous attack upon idolatry in $$ 134-7 which is remarkable for its Euhemeristic explanation of the origin of idol-worship.

2. The section on the Jewish law is the outstanding feature of the book. The law is described as ‘Scripture’ (§ 168, cf. § 155) and as the ‘Oracles of God’ (§$§ 158,177). Its divine origin is continually emphasized (§§ 31, 240, 313). It is entirely free from blemish (§ 31), and the utmost sanctity attaches to it (§§ 31, 171). It is the peculiar protection of Israel, ‘It has fenced us round with impregnable ramparts and walls of iron that we might not mingle with the other nations’ ($ 139). It contains the moral ideal. ‘The good life consists in keeping the enactments of the law’ (§ 127). ‘All its ordinances have been drawn up to assist the quest for virtue and the perfecting of character’ (§ 144, cf. §§ 168, 169). Some of its regulations may seem trivial but there is a hidden meaning attached to them, and they are all intended to teach a moral lesson (§ 150). By a novel application of the allegorical method, Aristeas endeavours to show the real significance of the law with regard to unclean food, and he is specially ingenious in his interpretation of the ‘ cloven hoof’

3. Aristeas has no doctrine of sin. The word only occurs once and then it is used in quite a general sense (§ 192). On more than one occasion, however, he refers to the natural bias toward evil in human nature. ‘Every man has a natural tendency towards the pursuit of pleasure’ (§ 108, cf. §§ 222-3). ‘All men are by nature intemperate and inclined to pleasure. Hence injustice springs up and a flood of avarice’ ($ 277).

4. Ethical Teaching. A great part of the book is devoted to ethical teaching but it is very. largely conventional and possesses very little originality. The utmost emphasis is laid on the connexion between morality and religion. God is ‘the starting point’ (karapyy) of ethics (§§ 189, 200, 235). The moral ideal is embodied in the law (§ 127), and it is through the power of God that its realization becomes possible. The latter point is brought out clearly in § 236, ‘The soul is so constituted that it is able by the divine power alone to receive the good and reject the opposite’ ; and again, in § 231, ‘It is the gift of God to be able to do good actions’ (see also §$ 226, 238, 248). Virtue is spoken of as a general principle which is ‘the source of good deeds’ (§ 272). The Aristotelian virtue of ‘the middle course’ or moderation comes into prominence on several occasions (S§ 122, 223, 256). Aversion of ‘the Golden Rule’ in its negative form appears in § 207. There is no trace of dualism—in fact the divine origin of the body, and the manifestation of the wisdom of God in its various organs and functions are clearly enunciated in §§ 155-6. Stress is sometimes laid on outward observances and etiquette (§ 246). The teaching shows no sign of asceticism though men are constantly warned not to allow themselves to be carried away by passion and impulse and urged to a life of self-discipline and self-control (§$ 209, 216, 221, 238, 248, 256). The other virtues emphasized are justice and righteousness (‘injustice is equivalent to the deprivation of life’, § 212), sobriety, temperance, kindness, duty to parents and children, truthfulness, forbearance, sympathy, and forgiveness. Among the vices to be avoided are injustice, pride, intemperance, lying, pleasureseeking, churlishness, anger, and malice. The general teaching of the book may be summed up in the words of § 195: ‘The highest good in life is to know that God is the Lord of the Universe and that in our finest achievements it is not we who attain success but God who by his power brings all things to fulfilment and leads us to the goal’. :

5. Political Philosophy. Aristeas incidentally draws a picture of the ideal monarch who is portrayed as a benevolent despot and a philosopher-king. No other form of government is discussed at all. The question is indeed raised as to whether a man born to the purple or a private citizen makes the best ruler, but it is left unanswered ($§ 288-90). The absoluteness of the monarchy is taken for granted. He has power of life and death over his subjects (§ 253). But he is urged to remember that only justice and benevolence, and clemency, and a real desire to promote the welfare of his subjects can render his throne secure (§$ 205, 225, and 283). The ideal condition is reached ‘when subjects continually dwell in a state of peace and justice is speedily administered’ ($ 291). In order to secure this end, the king must study the part he has to play, as actors do (§ 219), and strict rules of etiquette must be maintained at Court ($ 246). He must pay careful attention to the official reports which are sent up from the provinces, with a view to the correction of abuses and the removal of grievances (§ 283). He must take special precautions to see that his subordinates are not guilty of injustice or oppression ($ 271), and he must put down informers with a strong hand ($§ 166, 167). Moreover, he must see to it that his employés are paid a fair wage (§ 258). Above all he must remember that he owes his throne to God and only the power of God can keep it secure

ae interest which Aristeas takes zz social problems is seen in his views on the following points—(a) He advocates mz/d forms of punishment for offenders. ‘If you exhibit clemency, ... you will turn men from evil and lead them to repentance’ ($ 188, see also § 208). (0) He gives an account of the measures which were adopted at Alexandria to prevent the depopulation of the rural districts by influx into the towns (§§ 107-11), and his words seem to suggest that the question was as acute in his day as it is in modern times. (c) He is impressed with the difficulties that arise from the mingling of different races in the big centres, and is opposed to ‘ residence abroad ’ whether for rich or poor (§ 249). (ad) He is emphatic in demanding fair wages for artisans ($$ 258-9). (¢) He holds pronounced views on the inferiority of women, ‘Women are by nature headstrong and energetic in the pursuit of their own desires, and subject to sudden changes of opinion through fallacious reasoning, and they are essentially weak’ ($ 250).

§ 7, THE MANUSCRIPTS,

The two chief authorities on the textual criticism of Aristeas are Wendland and Thackeray, both of whom have constructed a modern text of the Epistle. Thackeray’s text was published in 1900 as an appendix to Swete’s ‘Introduction to the Old Testament in Greek’, and Wendland’s appeared the same year.

The two texts are not made entirely out of the same materials and unfortunately the Editors use a different system of denominating the MSS. in their apparatus criticus.

I propose to state first the MSS. which have been used by both Editors, and then those which have been used by one of them, and finally those which do not seem as yet to have been used at all.

I. The MSS. which have been used by both editors. For the purpose of convenience I give both systems of notation.

Wend. Thack. Venice 534 : NV, G Palat. 203 Ie iff Flor. Laur. 44. L. ely Barberini iv. 56 B. Ve Vaticanus 747 C; H II. In addition to these Wendland has used Monacensis9 . : - : é M. III. The additional MSS. used by cae are Paris 128 A. Paris 5 Cc Ziirich (Omont 169) Z.

We may include also three MSS. which are the descendants of Paris 128(A.)

Brit. Mus. Burney Shue : f ‘ F.

and one MS. which is a transcript of Vaticanus 383 (K.)

Basileensis O. iv. Io. : ; ; R. Partial use has also been made of

Mention is made too in the introduction of a MS. race does not appear to be cited in the apparatus criticuse Ottobonianus 32 . F : : M.

IV. Certain other MSS. are known to exist but do not appear to have been collated.

Atheniensis 389. Scorialensis &. 1. 6. Monacensis 82.

V. In addition to the MSS., we have (a) the paraphrase of Josephus which covers the ground of §§ 9-81,

rs the two, because Josephus has taken the trouble to rewrite every sentence, and though he still employs the

characteristic words and phrases of Aristeas, it is very often impossible to reconstruct the text which he was

using. The citations in Eusebius are on the whole accurate and reliable; he sometimes abbreviates a little

and sometimes misquotes, but as Freudenthal says, ‘it is only in extremely rare cases that he inserts additions

of his own, and the cases in which we meet with fundamental alterations of the text are still more uncommon.’ (Quoted by Thackeray, Swete, Zvérod. to LXX, p. 576.)

Classification of MSS. With regard to the classification of the MSS. Wendland and Thackeray are on the whole in agreement, though there is some difference as to details. For the sake of comparison I append a table, giving the two classifications, using the notation of Thackeray in order to make the agreements and differences obvious :

Thackeray. Wendland. (2) TB TV Bees Z eae 8) CPSZ ((a) GIM (a) GIMC Groups \(8) H A(DFL)K(R) 1 HKADF Group III wanting Cod. Monacensis 9

It will be seen that the only essential differences are (2) Thackeray puts C (Paris 5) in group I, Wendland in group II; (4) Wendland uses Cod. Monacensis g and places it in a group by itself.

But though the two editors are in general agreement with regard to classification, they differ with regard to the comparative value of the groups. Wendland holds that the purest text is found in Cod. Monacensis 9 which Thackeray does not use at all, the next most important MSS. being T, P, and the MSS. of the first group, while the second group is ‘ minoris pretii’. Thackeray, on the other hand, maintains that the first group ‘ while presenting a specious text is in reality based upon a recension, though in a few passages it has kept the original readings’. In the second group ‘no correction has taken place, and though the text which has been handed down is not altogether free from corruption, yet the true reading is in most cases to be looked for here’.

A full account of the different MSS. will be found in Swete (trod. to L XX, 504-16).

It remains to add the names of scholars who have worked on the emendation of the text.

Lumbroso, Dell’ uso delle tscriziont e det papyri per la critica del libro di Aristea: Atti della R. Acad. delle Scienze di Torino, vol. iv, 1868-9, pp. 229-54. L. Mendelssohn, Zim Aristeasbriefe: Rhein. Mus. xxx. 1875, pp. 631, 632. Aristeae quae fertur ad Philocratem Epistulae initium. Jurievi, 1897. Kuiper, De Avisteae ad Philocratem fratrem epistola. Mnemosyne, xx. 1892, pp. 252-72.

§°8: EDITIONS.

The earliest edition of Aristeas appeared in the form of a Latin translation by Matthias Palmerius which was published at Rome in 1471 in the famous Roman Bible of Suueynheym and Pannartz, reprinted at Niirnberg 1475, and issued separately at Erfurt 1483. The Edztio princeps in Greek was issued by Simon Schard at Basle in 1561. Upon what MSS. Schard’s edition rested, is

a matter of dispute. We know that Codex Basileensis O. iv. 10 (R) was presented to the library at Basle by Schard, but we may be certain that he did not use it as the basis of his text. R is a transcript of Vaticanus 383 (K), and it is from this MSS. that Schard’s variae lectiones were taken. Wendland thinks that the text was derived from Codex Monacensis 9.

Up till 1870 all editions were simply reprints of Schard, e. g. the text prefixed by Hody to his De Bibliorum Textibus in 1705, or the text in Havercamp’s Fosephus, or in Gallandi’s Bibliotheca

The modern study of Aristeas began with the publication of Schmidt’s new text, which was published in Merx’ Archiv fiir wissenschaftl. Erforschung des Alten Testamentes, vol. i (1870), pp. 241-312. Schmidt collated and used the two Paris MSS. known as Band C. In the same year a valuable contribution was made to the subject by Prof. Lumbroso, who examined the text of Aristeas in the light of the Papyri and published his results in his Recherches sur [ économie politique de TEgypte sous les Lagides (Turin, 1870). His critical study and his emendations have already been mentioned (Introduction, § 7). Some twenty-five years later Mendelssohn of Dorpat undertook the task of examining and collating the MSS. with a view to the construction of a scientific text. He only lived, however, to complete the text of $§ 1-51, which was published in 1897 under the title Aristeae guae fertur ad Philocratem epistulae initium.. The work which he left unfinished was taken up by Wendland in Germany and Thackeray in England, whose texts were published in 1900 (see Introduction, § 7)..

Little has been done at present in the way of commentary. The Epistle is still very largely virgin soil. The absence of a proper text, and the difficulty of looking up references, since the text was not broken up into sections till Wendland’s edition, together with the general neglect of the study of non-canonical Jewish literature until the recent revival, have left, what is from many points of view a most valuable document, in obscurity.

The only good translations are Wendland’s in German (Kautzsch ii. 1-30) and Thackeray’s in English (J OR xv. 337-91). I regret that I did not discover the latter till my own translation was complete, but I have found it extremely helpful in revision, and I have made very considerable use of the footnotes, which are more extensive than those in Kautzsch.

With regard to the general literature on the Epistle, there is not very much to be said. The best account of the book (apart from the introductions in Kautzsch and Thackeray) is in Schiirer, ET ii. 3. 306-17, where a full account is given of the older literature, and in Drummond, Philo, i. pp. 230-42. The only important monographs are Kurz, Aristeae epistula ad Philocraten, Bern, 1872; Graetz, Die Abfassungszeit des Pseudo-Aristeas (Monatsschr. fiir Gesch.und Wissensch. des Fudenthums, 1876, pp. 289 f., 337 f.); Papageorgios, Ueber den Aristeasbrief, Miinchen, 1880. References are found in many Jewish Histories and Introductions to the Old Testament, e. g. Noldeke, Freudenthal, Ewald, Hitzig. Amongst the more recent discussions may be mentioned, the articles by L. Cohn on the relation between Aristeas and Philo in Mewe Fahkrbiicher fiir das hklass. Alterth. i (1898), 521 ff.,and H. Willrich on the date in Fudaicu, Gottingen, 1900, pp. 111-30, and the references in Nestle’s article on the ‘Septuagint’, DBA iv. 438 f., and in Swete’s /xtroduction to LX X, pp. 10-20, 500-74, and Nestle’s article on Aristeas in Realencyclopidie.

§9. THE INFLUENCE OF ARISTEAS ON LATER LITERATURE.

A complete catena of ‘Testimonia’ is printed in full in Wendland’s edition of the text of Aristeas (pp. 87-166), to which some few addenda have been made by Nestle, DBH iv. 439. It will only be possible to mention the more important facts here.

A. Sewish Literature.

The earliest authority generally cited is Aristobulus. The relevant passages have already been quoted in Introduction § 3. See also note on § 30. The grounds for rejecting the genuineness of the fragments ascribed to Aristobulus by Eusebius are given by L. Cohn (Newe Fahrbiicher f. d. klass. Alterthum, i. 8 (1895)) and Wendland (Lyzantinische Zeitschrift, vii (1898), 447-9).

The use of Aristeas by Philo (De Vita Mosts, ii. 5-7) seems clearer, though this too has been denied by Cohn (ib. 1898, i. 521). Philo states that Philadelphus, ‘the greatest of the Ptolemies,’ in his anxiety to obtain a translation of the Jewish law, sent ambassadors to the Jewish High Priest, and requested him to select men to carry out his wish. The High Priest, thinking that Ptolemy’s desire was due to divine inspiration, sent some of his most distinguished men to Alexandria. Upon their arrival the king féted them, and put questions to them to test their wisdom. Owing to the unhealthiness of the town, they were located on the island of Pharos, where the translation was

THE LEDGERYOF? ARISTEAS

made. The principle which governed it was that the translators regarded themselves as pjr’ apedciv TL pate TpooBeivar 7) petabeivar Svvapevovs, GANA Tv ef dpxfs id€av Kal rv tUrov adrdv d.apvAdtrovras (cf. Aristeas, § 311). There is no specific reference to the Epistle, and many of its salient features are omitted, but on the whole it seems probable that it formed the basis of Philo’s statement.

With regard to Josephus there is no possibility of doubt. In Axéig. xii. 2 he gives us a running

reference to the book itself—os t@ Bovdopévo ra kard pépos yvdvar Tév ev TO ovpToclw CyrnOévTwr etvat padeiy dvayvdrvtt 76 ’Apiotatov BiBAtov, 5 ovvéypae 51a rabra (§ I00 in the edition of Niese). It should be noted that Josephus always spells the name ’Apioraios, instead of "Apioréas. There are further references to the subject matter of the Epistle in Avtig. i. 10; c. Apion. ii. 44.

B. Christian.

There is no clear proof that Aristeas directly influenced the language of the New Testament, though there are a few interesting parallels. ebxapioT® .. . . TO GEG odtwds Eote TA Adyia Tara. ervatevOnoay Ta Adyia TOd Oeod. Hebrews v. 12. TA OTOLXELA THS Gpxns TOV Noyiwy Tod Geod.

Geod cot orépavoy dixacootwyns dedwKOTOS. 5 ths Suxaoctvyns otédavos.

This phrase also occurs in the Testaments of the Patriarchs (T. Levi viii. 2).

. 0 Tots Aourois ov mpocecTW,. . . GAN eioly pay ov pepysvnonte déyovtes Ti payopev; 7 Th avOpwrot Bpwrdv Kal wordy Kal oxérns.... Tos d¢ Tap Tiwmev; «+. TavTA yap Tatra Ta eOvyn exilyrovow. . . npav ev ovdevt tadta eAdyirrat, wept Se THS TOD Geod Lyreite dé tpHrov THY BaciAciay. . dvvacretas 8 dXov Tod Liv 7) Kes avtois eotw.

(4) Compare also the argument of with You must not fall into the degrading idea that it Is it for the oxen that God careth, or saith he it

was for the sake of mice and weasels that Moses altogether for our sake? Yea for our sake it was drew up his laws: These ordinances were made for written. the sake of righteousness.

The earliest reference to the translation of the LXX in Patristic literature is found in JUSTIN MARTYR (Afol.i. 31), who states that Philadelphus, wishing to obtain a copy of the Hebrew prophets, sent to King Herod for the Book. When it arrived, it was found to be unintelligible owing to the language, and Philadelphus sent a second request to the King to send translators.

In the anonymous Cohortatio ad Graecos 13 we find what is probably the first attempt to embellish the story. The seventy translators were separated, and placed in cells or huts and not allowed to have any communication with each other. Their translations, when compared, were found to be in complete agreement, without the slightest variation even of language. The writer adds that during a visit to Alexandria, he had been shown the tracks (ra txvn) of the cells in which the translators worked.

The same legendary element is repeated in almost the same form by IRENAEUS (iii. 21, 2, quoted by Eusebius, HZ v. 8. 11) and CLEMENT OF ALEXANDRIA, Stromatets i. § 148.

TERTULLIAN (Afolog. c. 18) is the first writer to mention Aristaeus, as he calls him, by name, and his version is more sober, but he adds ‘hodie apud Serapeum Ptolomaei bibliothecae cum ipsis Hebraicis litteris exhibentur’.

The long quotations from the Epistle in the Praeparatio Evangelica of Eusebius have already been mentioned (Introduction, § 7). Aristeas (’Apioratos) is described as dvijp Adyos pev GAAws, ov pay GdAd cal mapatvxav Tols TpaxGetor kata Tov SedTEpoy LroAeuaiov (viii. 1. 8), and on one occasion the title of the book is given as Iepl rijs ‘Epynvetas rod rév “lovdaiwy vdwov (ix. 38).

EPIPHANIUS (De Mensuris et Ponderibus, 3, p. 155) has a long account of the translation of the Hebrew Bible. Though he quotes Aristeas as his authority (os éfédmxev ’Apioraios év t@ adrod ovvtdypart) there are many discrepancies. (1) He gives the number of the books in the Alexandrian

library as 54,800 mAciw 7) éAdoow. (2) He says that the 72 translators were placed in 36 cells, and that their translations were found to be in absolute verbal agreement even in their additions and omissions. (3) He inserts two letters from Philadelphus to the teachers in Jerusalem, neither of which agrees with the letter to Eleazar in Aristeas, $§ 35 ff., and the second of which contains a quotation from Sirach xx. 30 = xli. 14 Onoavpod Kexpuppévov ... . tls @péAera ev apydorépots ; (4) He adds the information that it was ‘the seventh year of Philadelphus more or less’ when the translation was made. Draeseke maintains that Epiphanius drew his information from the lost chronicle of Justus of Tiberias.

JEROME (Praef. in Pentateuch. xxxviii, p. 181) takes a more sober view and rejects the story of the separate cells as being incompatible with the accounts of Aristeas and Josephus, ‘ nescio quis primus auctor septuaginta cellulas Alexandriae mendacio suo exstruxerit ...cum Aristeas... et multo post tempore Iosephus nihil tale retulerint, sed in una basilica congregatos contulisse scribant.’

The embellishments, however, appear again in the account which is given by Augustine of the origin of the LXX, de Civ. Dez, xviii. 42. For other ‘ Testimonia’ see Wendland.

PoE VCP Pie Or TARIS tien.

rt SINCE I have collected material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store upon receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning,

2 a quality which is the highest possession of man—to be constantly attempting ‘ to add to his stock of knowledge and acquirements’ whether through the study of history or by actually participating in the events themselves, It is by this means, by taking up into itself the noblest elements, that the soul is established in purity, and having fixed its aim on piety, the noblest goal of all, it uses this as its infallible guide and so acquires a definite purpose.

3 It was my devotion to the pursuit of religious knowledge that led me to undertake the embassy to the man I have mentioned, who was held in the highest esteem by his own citizens and by others both for his virtue and his majesty and who had in his possession documents of the highest value to the Jews in his own country and in foreign lands for the interpretation of the divine law, for their

4 laws are written on leather parchments in Jewish characters. This embassy then I undertook with enthusiasm, having first of all found an opportunity of pleading with the king on behalf of the Jewish captives who had been transported from Judea to Egypt by the king’s father, when he first obtained possession of this city and conquered the land of Egypt. It is worth while that I should tell

5 you this story, too, since I am convinced that you, with your disposition towards holiness and your sympathy with men who are living in accordance with the holy law, will all the more readily listen to the account which I purpose to set forth, since you yourself have lately come to us from the

6 island and are anxious to hear everything that tends to build up the soul. On a former occasion,

1. Since I have collected. ’Agoddyou Supynoecws . . . ovveorapevns. Thackeray renders ‘As the story of our

interview ... is a remarkable one’ —but this does not bring out the full force of cuveorapévns. as you lose no opportunity, &c. This translation is based on an emendation of Wendland, who reads zap’ éxaota Uropipynokey for the MSS, rap’ exaora vrropupynoKwy which is untranslatable.

2. to add to his stock of knowledge. As Thackeray points out, ‘these words form an iambic line in Greek and are probably a quotation from a lost tragedy.’ He quotes two fragments from Sophocles which convey a similar idea : ‘And we must ever be daily acquiring knowledge while it is possible to learn better things,’ and ‘ Ever desire to add something useful to thy knowledge’, (F7ag. 779 and 662 in Dindorf, Poetae Scenic¢ Graeci) J/QR xv, p. 341.

and so acquires a definite purpose. This rendering follows the text of Thackeray. Wendland connects THY mpoatpeowy with the following sentence. The translation in this case would be, ‘ Having fixed its aim on piety... it directs its course by an infallible rule. It was my determination to make a careful study of things divine that led me,’ &c.

3. Documents of the highest value. There is no word for ‘ documents’ in the Greek, which reads karakexrnuevov peylotny apédecay. I have adopted the rendering of Wendland and Thackeray though with some hesitation. Possibly we should translate more simply ‘who had acquired the power of rendering the greatest benefits to the Jews by his interpretation of the divine law.’

for the interpretation. Thackeray disagreeing with Wendland connects this phrase with the following clause which he translates ‘ the obiect of our mission was the translation of the law of God’.

4. This embassy then I undertook, jy 6) cai érouodpeba jpeis orovdy. Mendelssohn emends by reading omovdyy on the ground that it is difficult to supply mpeoBetav as an antecedent, owing to the distance which separates it from the relative, and Thackeray following this suggestion translates ‘And the interest which we displayed when an opportunity offered itself, in bringing before the king the case of the men. .. this also is worth while my telling thee’.

transported ... by the king’s father. Ptolemy I (Lagus) 322-285 B.c. ‘When Ptolemy had succeeded to the throne of Egypt and had beaten off the attack of Perdikkas, he forthwith made an invasion into Palestine and Syria and annexed all the country. When driven out of it by Antigonus, we hear that he carried off to Egypt a large number of the inhabitants either as slaves or as compulsory settlers. And this happened apparently four times. He always retreated in time to carry his booty with him. But in spite of these repeated raids or temporary occupations and this repeated carrying off of plunder from Palestine, we are persistently informed that the house of Ptolemy was most popular with the Jews.’ (Mahaffy, ZP, p. 87.)

5. from the island. This is generally supposed to refer to Pharos, but it is difficult to see how Philocrates could have been in ignorance of the events recorded in the Epistle if he had been living so near to Alexandria as Pharos, especially as the translation of the LXX was made on the island, § 301. Possibly Cyprus is meant ; cf. Swete (Zu¢rod. to LXX, p. 10, footnote), who draws an inference that Aristeas himself may have been a Cypriote.

SHE CETTER OF UARISTEAS (6-12

too, I sent you a record of the facts which I thought worth relating about the Jewish race,—the record

7 which I had obtained from the most learned high priests of the + most learned t land of Egypt. As you are so eager to acquire the knowledge of those things which can benefit the mind, I feel it incumbent upon me to impart to you all the information in my power. TL should feel the same duty towards all who possessed the same disposition but I feel it especially towards you since you have aspirations which are so noble, and since you are not only my brother in character no less than in blood

8 but are one with me as well in the pursuit of goodness. For neither the pleasure derived from gold nor any other of the possessions which are prized by shallow minds confers the same benefit as the pursuit of culture and the study which we expend in securing it. But that I may not weary you by a too lengthy introduction, I will proceed at once to the substance of my narrative.

g Demetrius of Phalerum, the president of the king’s library, received vast sums of money, for the purpose of collecting together, as far as he possibly could, all the books in the world. By means of purchase and transcription, he carried out, to the best of his ability, the purpose of the king, On one occasion when I was present he was asked, How many thousand books are there zz the library?

toand he replied, ‘ More than two hundred thousand, O king, and I shall make endeavour in the immediate future Zo gather together the remainder also, so that the total of five hundred thousand may be reached. I am told that the laws of the Jews are worth transcribing and deserve a place in

11 your library.’ ‘What is to prevent you from doing this?’ replied the king. ‘ Everything that is necessary has been placed at your disposal.’ ‘They need to be translated,’ answered Demetrius, ‘for in the country of the Jéws they use a peculiar alphabet (just as the Egyptians, too, have a special form of letters) and speak a peculiar dialect. They are supposed to use the Syriac tongue, but this is not the case; their language is quite different. And the king when he understood all the facts of the case ordered a letter to be written to the Jewish High Priest that his purpose (which has already been described) might be accomplished.

12 Thinking that the time had come to press the demand, which I had often laid before Sosibius of Tarentum and Andreas, the chief of the bodyguard, for the emancipation of the Jews who had been transported from Judea by the king’s father—for when by a combination of good fortune and courage he had brought his attack on the whole district of Coele-Syria and Phoenicia to a successful

6. Isent you arecord, This seems to bean attempt on the part of the author to identify himself with the historian Aristeas, the writer of a book called epi "Iovdaiwy referred to in Eusebius, Praepar. Evang. ix.25. The fragment of this Aristeas quoted by Eusebius is taken from the treatise of Alexander Polyhistor, who is dated ¢. 50 B.C. Aristeas himself belongs probably to the second century B.c. If there is any reference to this Aristeas here, this date would constitute a Zerminus a guo for our Epistle. It is quite possible, however, that the Author of the Epistle is referring to another book written by himself which has been lost.

the most learned land, Aoywrdrny probably a textual corruption accidentally introduced from the following phrase Aoyewrdrev dpyrepewy,

g. Demetrius of Phalerum. The facts known about Demetrius are as follows :—About the year 307 B.C. he was driven out of Athens, where he had ruled for ten years as deputy for Cassander, by Demetrius the Besieger. He was persuaded by Ptolemy I, who happened to be visiting Greece at the time, to migrate to Alexandria, where he was afterwards associated with the Museum. At the end of the reign of Ptolemy I he fell into disfavour because he opposed the king’s desire to make his youngest son Philadelphus successor to the throne, and advocated the claims of the eldest son Keraunos, who possessed the right of primogeniture. As a result Demetrius was sent into exile and died soon afterwards from the bite of an asp (c. 283 B.C.). The fact and date of the exile seem to be substantiated by the statements of Plutarch (de Evil. p. 602), Diogenes Laertius (v. 78), and Cicero (fro Rabir. Post. 9), which have behind them the authority of Hermippus Callimachus, who lived under the third and fourth Ptolemies. The statements of Aristeas must therefore be regarded as an anachronism, since Demetrius could not possibly have exercised any influence over Philadelphus. Moreover, we know from the investigations of Busch (de dibliothecariis Alexandrinis, p- 1 ff.) that the office of librarian under Philadelphus was held first by Zenodotus of Ephesus and then by Erastosthenes. It is possible, however, as Swete suggests, that the project of translating the Jewish law may have been mooted by Demetrius in the time of Ptolemy I, though it was not carried out till the reign of his successor (see Swete, Jztrod. to LXX, p.19; JQR, Jan. 1902, p. 338, Ostermann, de Demetrii Ph. vita (1857), Susemihl, Geschichte der griechischen Litteratur in der Alexandrinerzeit I, p. 6, 138).

10. above two hundred thousand. Epiphanius gives the number of the books as 54,800 rheéw 7) éAdooa.

II, speak a peculiar dialect, i.e. Aramaic,

12, his attack on Coele-Syria. The reference is probably to Ptolemy I’s second campaign against Syria and Palestine which culminated in the battle of Gaza (312 B.c.). The fragments of Hecataeus in Josephus (coz. Ap. i. 186), which though disputed are probably genuine, confirm the statements of Aristeas and may have been the source from which they were taken. Hecataeus (see Note on § 31) says, ‘ Ptolemy got possession of many places in Syria after the battle of Gaza, and many, when they heard of Ptolemy’s moderation and humanity, they went along with him to. Egypt and were willing to assist him in his affairs.’ The impression given by this fragment is that the action of Ptolemy’s army was much less drastic than is represented in Aristeas. The presence of large settlements of Jews in Egypt at this time, though denied by Willrich, seems to be abundantly proved by the Papyri. A village named Samareia in the Fayyum is mentioned more than once in the Petrie collection of Papyri. There was a Jewish colony at Psenuris (cf. P.P. 1. 43 mapa tev lovdatwy kat Tov EAAnver, in which mention is also made of Jewish slaves). For further evidence see Mahaffy, Zhe Ptolemaic Dynasty, p. 93.

I

issue, in the process’of terrorising the country into subjection, he transported some of his foes and others he reduced to captivity. The number of those whom he transported from the country of the Jews to Egypt amounted to no less than a hundred thousand. Of these he armed thirty thousand picked men and settled them in garrisons in the country districts. (And even before this time large numbers of Jews had come into Egypt with the Persian, and in an earlier period still others had been sent zo Egypt to help Psammetichus in his campaign against the king of the Ethiopians. But these were nothing like so numerous as the captives whom Ptolemy the son of Lagus transported.) As I have already said Ptolemy picked out the best of these, the men who were in the prime of life and distinguished for their courage, and armed them, but the great mass of the others, those who were too old or too young for this purpose, and the women too, he reduced to slavery, not that he wished to do this of his own free will, but he was compelled by his soldiers who claimed them as a reward for the services which they had rendered in war.

Having, as has already been stated, obtained an opportunity for securing their emancipation, I addressed the king with the following arguments. ‘Let us not be so unreasonable as to allow our deeds to give the lie to our words. Since the law which we wish not only to transcribe but also to translate belongs to the whole Jewish race, what justification shall we be able to find for our embassy while such vast numbers of them remain in a state of slavery in your kingdom? In the perfection and wealth of your clemency release those who are held in such miserable bondage, since as I have been at pains to discover, the God who gave them their law is the God who maintains your kingdom. They worship the same God—the Lord and Creator of the Universe, as all other men, as we ourselves, O king, though we call him by different names, such as Zeus or Dis, This name was very appropriately bestowed upon him by our first. ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magnanimity by releasing those who are held in bondage.’

After a brief interval, while I was offering up an earnest prayer to God that He would so dispose the mind of the king that all the captives might be set at liberty—(for the human race, being the creation of God, is swayed and influenced by Him. Therefore with many divers prayers I called upon Him who ruleth the heart that the king might be constrained to grant my request. For I had great hopes with regard to the salvation of the men since I was assured that God would grant a fulfilment of my prayer. For when men from pure motives plan some action in the interest of righteousness and the performance of noble deeds, Almighty God brings their efforts and purposes to a successful issue)—¢he king raised his head and looking up at me with a cheerful countenance asked, ‘ How many thousands do you think they will number?’ Andreas, who was standing near, replied, ‘A little more than a hundred thousand.’ ‘It is a small boon indeed,’ said the king, ‘ that Aristeas asks of us!’ Then Sosibius and some others who were present said, ‘ Yes, but it will be a fit tribute to your magnanimity for you to offer the enfranchisement of these men as an act of devotion to the supreme God. You have been greatly honoured by Almighty God and exalted above all your forefathers in glory and it is only fitting that you should render to Him the greatest thankoffering in your power. Extremely pleased with these arguments he gave orders that an addition should be made to the wages of the soldiers by the amount of the redemption money, that twenty drachmae should be paid zo the owners for every slave, that a public order should be issued and that registers of the captives should be attached to it. He showed the greatest enthusiasm in the business, for it was God who had brought our purpose to fulfilment in its entirety and constrained him to redeem not only those who had come into Egypt with the army of his father but any who had come before that time

13. The Persian. The reference seems to be to Cambyses who conquered Egypt in 525 B.c. Wendland thinks that this statement is due to a misunderstanding of Hecataeus who says, ‘the Persians formerly carried away many ten thousands of our people to Babylon as also not a few ten thousands were removed after Alexander’s death into Egypt and Phoenicia’. K

Psammetichus. We know from Herodotus (11. 151, fol.) that Psammetichus I (c. 671-617 B.C.) was the first Egyptian king to employ Greek mercenaries and that Psammetichus II, who became king in 595 B.C., carried on a campaign against the Aethiopians (Her. 11. 159-61), but we have no evidence to connect the Jewish people with either. Wendland thinks the allusion a pure fiction.

16. Zeus or Dis. The two accusative forms of Zevs, viz. Zjva and Aia, are here used, and it is difficult to translate them as the nominative of the second form is obsolete. They are derived by Aristeas, as by the Stoics and Orphic writers, from (jv (to live) and a (through) respectively. Compare the statement of Aristobulus (quoted by Eusebius, Praep. Evang. xiii. 12. 7) xabas dé dei ceonpdyxauev meptarpodvtes Tov dia THY mounpdtey Aia kai Zjva. For a similar comparison between Jehovah and Zeus see Diodor. Sic. i. 12. 2, who probably derived the idea from Hecataeus. :

18. I had great hopes, &c. This rendering follows the suggestion of Mendelssohn who supplies rév before avOponwv. Otherwise we must translate with Thackeray, ‘I had a good hope in bringing forward a proposal concerning the deliverance of men.’ The phrase mporiOéuevos Méyov may mean either ‘bringing forward a proposal’ or ‘ giving a reason to oneself ’—‘ assuring oneself’. é :

HE LETTER VOP ARISTEAS: 20-20

or had been subsequently brought into the kingdom. It was pointed out to him that the ransom money would exceed four hundred talents.

21 I think it will be useful to insert a copy of the decree, for in this way the magnanimity of the king, who was empowered by God to save such vast multitudes, will be made clearer and more

22 manifest. The decree of the king ran as follows: ‘All who served in the army of our father in the campaign against Syria and Phoenicia and in the attack upon the country of the Jews and became possessed of Jewish captives and brought them back to the city of Alexandria and the land of Egypt or sold them to others—and in the same way any captives who were in our land before that time or were brought hither afterwards—all who possess such captives are required to set them at liberty at once, receiving twenty drachmae per head as ransom money. The soldiers will receive

23 this money as a gift added to their wages, the others from the king’s treasury. We think that it was against our father’s will and against all propriety that they should have been made captives and that the devastation. of their land and the transportation of the Jews to Egypt was an act of military wantonness. The spoil which fell to the soldiers on the field of daztle was all the booty which they should have claimed. To reduce the people to slavery in addition was an act of

24 absolute injustice. Wherefore since it is acknowledged that we are accustomed to render justice to all men and especially to those who are unfairly in a condition of servitude, and since we strive to deal fairly with all men according to the demands of justice and piety, we have decreed, in reference to the persons of the Jews who are in any condition of bondage in any part of our dominion, that those who possess them shall receive the stipulated sum of money and set them at liberty and that no man shall show any tardiness in discharging his obligations. Within three days after the publication of this decree, they must make lists of slaves for the officers appointed to carry out our will,

25 and immediately produce the persons of the captives. For we consider that it will be advantageous to us and to our affairs that the matter should be brought to a conclusion. Any one who likes may give information about any who disobey the decree, on condition that if the man is proved guilty he will become his slave ; his property, however, will be handed over to the royal treasury.’

26 When the decree was brought to be read over to the king for his approval, it contained all the other provisions except the phrase ‘ any captives who were in the land before that time or were brought hither afterwards,’ and in his magnanimity and the largeness of his heart the king inserted this clause and gave orders that the grant of money required for the redemption should be deposited in full with the paymasters of the forces and the royal bankers, and so the matter was decided and the

27 decree ratified within seven days. The grant for the redemption amounted to more than six hundred and sixty talents; for many infants at the breast were emancipated together with their mothers. When the question was raised whether the sum of twenty talents was to be paid for these, the king ordered that it should be done, and thus he carried out his decision in the most comprehensive way.

28 When this had been done, he ordered Demetrius to draw up a memorial with regard to the transcription of the Jewish books. For all affairs of state used to be carried out by means of decrees and with the most painstaking accuracy by these Lygyptcan kings, and nothing was done in a slipshod or haphazard fashion. And so I have inserted copies of the memorial and the letters, the number of the presents sent and the nature of each, since every one of them excelled in

29 magnificence and technical skill. The following is a copy of the memorial. The Memorial of Demetrius to the great king. ‘Since you have given me instructions, O king, that the books which are needed to complete your library should be collected together, and that those which are defective should be repaired, I have devoted myself with the utmost care to the fulfilment of your wishes,

20. four hundred talents. In § 19 the number of captives is given asa ‘little more than 100,000’. The redemption money at 20 drachmae a piece comes to 2,000,000 drachmae or 333% talents. Thus 662 talents are allowed for the redemption of the captives, whose release was provided for by the additional clause. The number was therefore estimated at 20,000, making a total of 120,000 slaves to be emancipated. This estimate was greatly exceeded, see § 27.

27. six hundred and sixty talents. The estimate of 400 talents (§ 20) was found to be considerably below the mark; 660 talents provided ransom for 198,000 captives. It is difficult to account for the additional 78,000. The children could not possibly have reached that number. We must either assume that the mothers had been omitted in the previous estimate or follow Wendland in supposing that Aristeas has grossly exaggerated the total. The estimate of Josephus, i.e. 460 talents, is much more probable. This makes the total number of captives 138,000, and the number of children therefore 18,000, a much more reasonable figure. Possibly, however, the difference between the 460 of Josephus and the 660 of Aristeas is due to a copyist’s blunder in the case of the latter.

28. used to be carried out. This phrase indicates that the Epistle belongs to a later date than the time of Ptolemy Philadelphus. Cp. also § 182. Graetz thinks that it proves that the Epistle was written after the fall of the Ptolemaic dynasty.

S Eiich are defective. The Greek words va... ra dtarent@xrora tixy Tis mpoonkovons emiokevyjs might mean ‘that those which have been lost shall be duly replaced’ (Thackeray). The translation given above is supported by Gifford, Eusebius, Pvaep. Evang. viii. 3.

THE LETTER SORA Risa EAS go-46

30 and I now have the following proposal to lay before you. The books of the law of the Jews (with some few others) are absent from the library. They are written in the Hebrew characters and language and have been carelessly interpreted, and do not represent the original text as I am

31 informed by those who know; for they have never had a king’s care to protect them. It is necessary that these should be made accurate for your library since the law which they contain, in as much as it is of divine origin, is full of wisdom and free from all blemish. For this reason literary men and poets and the mass of historical writers have held aloof from referring to these books and the men who have lived ftand are living} in accordance with them, because their

32 conception of life is so sacred and religious, as Hecataeus of Abdera says. If it please you, O king, a letter shall be written to the High Priest in Jerusalem, asking him to send six elders out of every tribe—men who have lived the noblest life and are most skilled in their law—that we may find out the points in which the majority of them are in agreement, and so having obtained an accurate translation may place it in a conspicuous place in a manner worthy of the work itself and your purpose. May continual prosperity be yours!’

33. When this memorial had been presented, the king ordered a letter to be written to Eleazar on the matter, giving also an account of the emancipation of the Yew7sk captives. And he gave fifty talents weight of gold and seventy talents of silver and a large quantity of precious stones to make bowls and vials and a table and libation cups. He also gave orders to those who had the custody of his coffers to allow the artificers to make a selection of any materials they might require for the purpose, and that a hundred talents in money should be sent to provide sacrifices for the temple and

34 for other needs. I shall give you a full account of the workmanship after I have set before you copies of the letters. The letter of the king ran as follows:

35 ‘King Ptolemy sends greeting and salutation to the High Priest Eleazar. Since there are many Jews settled in our realm who were carried off from Jerusalem by the Persians at the time of their

36 power and many more who came with my father into Egypt as captives—large numbers of these he placed in the army and paid them higher wages than usual, and when he had proved the loyalty of their leaders he built fortresses and placed them in their charge that the native Egyptians might be

30. The books of the law. There is no article before ‘books’ in the MSS., though most editors insert or supply

it. Thackeray omits and translates ‘certain books of the Jewish law’.

carelessly interpreted. The exact force of ceonuwavtat is uncertain. If we translate ‘ interpreted ’ it involves the supposition that an earlier, though imperfect, translation of the law into Greek was in existence. This hypothesis is supported by the statement of Aristobulus, diypynvevrar d€ mpd Anpunrpiou up’ érépou |v. 2. dv érépwy] mpd ths ’AheEdvdpov kat [lepoap emxparnoews, Ta Te kata ti €& Aiyirrou eLaywyny Tov “EBpaiay tay Nuerépay rohiray Kal 7 TOY yeyovdtay drdyTey abrois emupdvera Kal Kpatnois Ths X@pas Kal THs Ans vopobecias éreEnynors. (Swete, Introd. to LXX, 1, 2), cp. also the reference to earlier and unreliable translations in § 314. The term ceonpavra need not, however, imply translation. It may simply mean ‘ copied ’ or ‘committed to writing’ (cp. Plutarch, oral. 204 E ra pév mpdra roy dvopdtav ypdupacw eonpavev), or as Diels suggests ‘ vocalized’.

31. have lived and tare livingt: ray kar’ ara memodrevpévear kal modttrevopévay avSpoy. Wendland and Thackeray obelise the words kat rodtrevouevoy as a later addition, since they are omitted in Eusebius and Josephus. The explanation given here of the absence of any reference to the Jewish Scriptures in Greek literature is further elaborated

Decent of Abdera lived in the time of Alexander the Great and Ptolemy I, and wrote a history of Egypt, which probably contained many references to Jewish History. He is credited by Josephus (c. Apion. 22) with being the author of a special history of the Jews, which most modern authorities regard as a later forgery, worked up from the material obtained from the History of Egypt (see Schiirer, ii, 3, p. 302 ZZ). Wendland holds that Aristeas used not the later Pseudo-Hecataeus but the genuine ‘History of Egypt’. His conclusion is based on numerous resemblances which he finds between Aristeas and the statements of Didorus Siculus, who used Hecataeus as his main authority in his first book. Whether the quotations in Josephus (c. Azo.) came from the genuine or the pseudo- Hecataeus is more difficult to decide.

32. If it please you: édv ody dhaivnta, a later formula as Thackeray has shown by an examination of the Papyri (JOR xv, 348). In the early Ptolemaic period we find the classical formula ef cor Soxet or édv vor Soxzj in general use. Between 252 B.C. and 163 B.C. édv oo daivnta: is generally substituted for the earlier form. From 163 B.C, to 70 B.C. the pronoun is generally omitted and the phrase is used as in Aristeas. There is no instance, however, of the omission of the pronoun in the Papyri before 163 B.C. These facts seem to indicate that our book must be later than this date.

in a conspicuous place. The meaning of the Greek Odyev cdonwos is uncertain. The rendering given above is that of Thackeray and Gifford (Eusebius, Praep. Evang. viii. 3) and refers of course to the library at Alexandria, though it is difficult to see why the idea is not conveyed in plainer terms. The words might mean ‘that we may place it on record in seemly fashion’ or ‘make the meaning plain’.

continual prosperity, «drive, the regular salutation used by a subordinate to his superior. The formula for addressing an equal or a subordinate is éppwao (see Mahaffy, Petrie Papyri, 1891, 80), which is the word used by Ptolemy and Eleazar in their correspondence with each other, §$§ 40, 46. ;

36. when he had proved the loyalty, &c.: époiws S€ kai rods mpodvras. This rendering is supported by Gifford, Eusebius, Praep. Evang. viii. 3. Thackeray, however, takes rods mpodvras to mean ‘those who were already in the country ’—‘in like manner from his confidence in those who were already in the country he placed under their charge’ [i.e. under the charge of the newly imported Jews], &c. ; ;

might be intimidated. The MSS. of Aristeas read éras 7d ray Alyumtioy éOvos PdBov pn €xn, ‘that native Egyptians might be free from fear.’ Both Josephus and Eusebius, however, omit #7, and most modern editors follow them.’

intimidated by them. And I, when I ascended the throne, adopted a kindly attitude towards all my subjects, and more particularly to those who were citizens of yours—I have set at liberty more than a hundred thousand captives, paying their owners the appropriate market price for them, and if ever evil has been done to your people through the passions of the mob, I have made them reparation. The motive which prompted my action has been the desire to act piously and render unto the supreme God a thankoffering for maintaining my kingdom in peace and great glory in all the world. Moreover those of your people who were in the prime of life I have drafted into my army, and those who were fit to be attached to my person and worthy of the confidence of the 38 court, I have established in official positions. Now since ] am anxious to show my gratitude to these men and to the Jews throughout the world and to the generations yet to come, I have determined that your law shall be translated from the Hebrew tongue which is in use amongst you 39 into the Greek language, that these books may be added to the other royal books in my library. It will be a kindness on your part and a reward for my zeal if you will select six elders from each of your tribes, men of noble life and skilled in your law and able to interpret it, that 2 questions of dispute we may be able to discover the verdict in which the majority agree, for the investigation is of the highest possible importance. I hope to win great renown by the accomplishment of this 40 work. I have sent Andreas, the chief of my bodyguard, and Aristeas—men whom I hold in high esteem—to lay the matter before you and present you with a hundred talents of silver, the firstfruits of my offering for the temple and the sacrifices and other religious rites. Ifyou will write to me concerning your wishes in thesé matters, you will confer a great favour upon me and afford me a xew pledge of friendship, for all your wishes shall be carried out as speedily as possible. Farewell.’ 41 Tothis letter Eleazar replied appropriately as follows: ‘ Eleazar the High priest sends greetings to King Ptolemy his true friend. My highest wishes are for your welfare and the welfare of Queen Arsinoe your sister and your children. I ‘also am well. I have received your letter and am greatly 42 rejoiced by your purpose and your noble counsel. I summoned together the whole people and read it to them that they might know of your devotion to our God. I showed them too the cups which you sent, twenty of gold and thirty of silver, the five bowls and the table of dedication, and the hundred talents of silver for the offering of the sacrifices and providing the things of which the 43 temple stands in need. These gifts were brought to me by Andreas, one of your most honoured servants, and by Aristeas, both good men and true, distinguished by their learning, and worthy in every way to be the representatives of your high principles and righteous purposes. These men imparted to me your message and received from me an answer in agreement with your letter. 441 will consent to everything which is advantageous to you even though your request is very

40. Andreas chiefof the bodyguard. ’Avdpéav rév dpxic@patopudakoy. Strack has proved that the plural form of dpxicmparopudaé does not occur in the Papyri till 145 B.c. Jerome describes Aristeas as Ptolemael trepacmioris (Praef. in Pent. xxviii, p. 181).

41. replied appropriately. There is some question as to the meaning of évdSexouevws which I have rendered ‘appropriately ’ (so too Gifford), cp. ai évdexdpuevar tipwpia, Lycurg. 164. 38. The adverb, however, seems to be generally used as the equivalent of dcov évdéyerar, ‘as far as possible’. Wendland suggests ‘so far as he could write Greek’. Diels would substitute exSeyouévws = straightway. Josephus paraphrases ws evjy pdadiora didotinos. Thackeray renders ‘Eleazar wrote much as follows’.

Queen Arsinoe your sister. On the famous Mendes stele Arsinoe is described as ‘the daughter, sister and great wife of a king who loves him, the divine Arsinoe Philadelphos’. Arsinoe was the daughter of Ptolemy I. She was first married about 301 B.c. to Lysimachus King of Thrace to whom she bore at least three children. After the death of Lysimachus, who was killed at the battle of Korupedion 281 B.C., she married Ptolemy Keraunos her half-brother who was endeavouring to secure the throne of Thrace. No sooner, however, had Keraunos got Arsinoe into his power than he murdered her children whom he regarded as his rivals, and banished her to Samothrace. Arsinoe was not content to remain quietly in exile but made her way to Egypt, where she succeeded in inducing Ptolemy Philadelphus to abandon his wife, her namesake and stepdaughter Arsinoe I, and marry her instead. Arsinoe’s third marriage took place about 278 B.c. With regard to this type of Marriage Mahaffy remarks ‘ It is only in the researches of our own day that the Egyptian dogmas and sentiment in this matter have been duly examined and it is now clear that far from being a licence or an outrage, the marriage of full brother and sister was in the royal family of Egypt, the purest and most excellent of all marriages and the highest security that the sacred blood of kings was not polluted by inferior strains’ (Zhe Ptolemaic Dynasty, p.77). Compare the statement of Maspero. ‘ The marriage of brother and sister was the marriage far excellence, and it contracted an unspeakable sanctity when this brother and sister were born of parents who stood in the same relation’ (Annuaire de ? Ecole des Hautes Etudes for 1896, p. 19, quoted by Mahaffy, p- 77). From the time of her marriage to her death in 270 B.c. Arsinoe held the highest possible place in popular esteem. ‘She became a great figure not only in the Egyptian but in the Hellenistic world. Of no other queen do we find so many memorials in various parts of the Greek world.’ (Mahaffy, p. 76.)

your children, Ptolemy Philadelphus and Arsinoe II had no children of their own, and this statement is often supposed to be another instance of Aristeas’ mistakes. We know, however, that Arsinoe II adopted the children of her predecessor and the reference may be to these. Compare the statement of Theocritus in the scholia on the Encomium of Ptolemy II (Idyll. xviii) kai eiverounrato airy rods éx Ths mpotépas "Apawwns yevynOevras waidas’ adr) yap 7 Apowon Grexyos ameOavev.

unusual. For you have bestowed upon our citizens great and never to be forgotten benefits in many

45 (ways). Immediately therefore I offered sacrifices on behalf of you, your sister, your children, and your friends, and all the people prayed that your plans might prosper continually, and that Almighty God might preserve your kingdom in peace with honour, and that the translation of the

46 holy law might prove advantageous to you and be carried out successfully. In the presence of all the people I selected six elders from each tribe, good men and true, and I have sent them to you with @ copy of our law. It will be a kindness, O righteous king, if you will give instruction that as soon as the translation of the law is completed, the men shall be restored again to us in safety. Farewell.’

47. The following are the names of the elders: Of the first tribe, Joseph, Ezekiah, Zachariah, John, Ezekiah, Elisha. Of the second tribe, Judas, Simon, Samuel, Adaeus, Mattathias, Eschlemias, Of

48 the third tribe, Nehemiah, Joseph, Theodosius, Baseas, Ornias, Dakis. Of the fourth tribe, Jonathan, Abraeus, Elisha, Ananias, Chabrias.... Of the fifth tribe, Isaac, Jacob, Jesus, Sab-

49 bataeus, Simon, Levi. Of the sixth tribe, Judas, Joseph, Simon, Zacharias, Samuel, Selemias. Of the seventh tribe, Sabbataeus, Zedekiah, Jacob, Isaac, Jesias, Natthaeus. Of the eighth tribe, Theodosius, Jason, Jesus, Theodotus, John, Jonathan. Of the ninth tribe, Theophilus, Abraham,

50 Arsamos, Jason, Endemias, Daniel. Of the tenth tribe, Jeremiah, Eleazar, Zachariah, Baneas, Elisha, Dathaeus. Of the eleventh tribe, Samuel, Joseph, Judas, Jonathes, Chabu, Dositheus. Of the twelfth tribe, Isaelus, John, Theodosius, Arsamos, Abietes, Ezekiel. They were seventy-two in all. Such was the answer which Eleazar and his friends gave to the king’s letter.

51 I will now proceed to redeem my promise and give a description of the works of art. They were wrought with exceptional skill, for the king spared no expense and personally superintended the workmen individually. They could not therefore scamp any part of the work or finish it off negli-

52 gently. First of all I will give you a description of the table. The king was anxious that this piece of work should be of exceptionally large dimensions, and he caused enquiries to be made of the Jews.

53 in the locality with regard to the size of the table already in the temple at Jerusalem. And when they described the measurements, he proceeded to ask whether he might make a larger structure. And some of the priests and the other Jews replied that there was nothing to prevent him. And he said that he was anxious to make it five times the size, but he hesitated lest it should prove useless.

54 for the temple services. He was desirous that his gift should not merely be stationed in the temple,, for it would afford him much greater pleasure if the men whose duty it was to offer the fitting

55 sacrifices were able to do so appropriately on the table which he had made. He did not suppose

that it was owing to lack of gold that the former table had been made of small size, but there seems.

to have been, he said, some reason why it was made of this dimension. {For had the order been given, there would have been no lack of means}. Wherefore we must not transgress or go beyond the proper measure. At the same time he ordered them to press into service all the manifold forms of art, for he was a man.of the most lofty conceptions and nature had endowed him with a keen imagination which enabled him to picture the appearance which would be presented dy the finished work. He gave orders too, that where there were no instructions laid down in the Few7sh Scriptures, everything should be made as beautiful as possible. When such instructions were laid down, they were to be carried out to the letter. : They made the table two cubits long (one cubit broad) one and a half cubits high, fashioning it of

44. unusual, lit. contrary to nature, mapa ¢@vow. The translation of the Jewish law into a foreign language was.

regarded as contrary to nature. in many ways. In the MSS. of Aristeas we read simply xara roAdovs, Eusebius, however, adds rpérouvs, which is. the justification for the translation given above.

45. friends, a special court title, which came into prominence in the time of Ptolemy V. (205-182 B.c.). It occurs. frequently on the Papyri of this period but is not found at an earlier date, though Strack thinks it may have occurred in some of the /acumae of the Papyri of Ptolemy 1V (222-205 B.c.). We seem to have here another anachronism (Mahaffy, Ptolemaic Dynasty, p. 161), though as the title is apparently used in the O.T. (1 Kings, iv. 5) too much stress must not be laid upon this point.

48. The fifth and sixth names of the fourth tribe are given by Epiphanius, who uses Aristeas in his De mens. et pond. as Zacharias and Chelkias. Probably the Chabrias of Aristeas is a corruption.

50. For Chabu (Xa8ed) Epiphanius reads Caleb, which seems obviously to be correct.

55. had the order been given: the text is corrupt at this point. The MSS. read éri yap emi ra ris odons, ovOev dv éord¢e. This is difficult to translate, though it might perhaps be rendered ‘ Nothing would have been lacking for the present table’. It is better, however, to accept Mendelssohn’s brilliant conjecture and substitute emrayns for emi ra rs.

56. picture the appearance, cis ro cumdeiy mpaypdray eupacw. This might also mean ‘ To design the appearance of objects’. The interest which Philadelphus took in art and architecture is well attested.

in the scriptures: the reference is to the instructions laid down in Exodus, xxv. 23, 24. The technical term for Scripture (4 ypady) does not occur here—though it is found in §§ 155, 168. The phrases used here are doa & ay 7 dypaha, ... daa dé dua yparray, see note on § 168.

57. one cubit broad: these words are not in the MSS. of Aristeas but are found in Josephus and in Exodus xxv, 23.

Wendland thinks that their omission here is purely accidental.

pure solid gold. What Iam describing was not thin gold laid over another foundation, but the whole 58 structure was of massive gold welded together. And they made a border of a hand’s breadth round about it. And there was a wreath of wave-work, engraved in relief in the form of ropes marvellously 59 wrought on its three sides. For it was triangular in shape and the style of the work was exactly the same on each of the sides, so that whichever side they were turned, they presented the same appearance. +Of the two sides under the border, the one which sloped down to the table was a very $0 beautiful piece of work, but it was the outer side which attracted the gaze of the spectator+. Now the upper edge of the two sides, being elevated, was sharp since, as we have said, the rim was three-sided, + from whatever point of view one approached it}. And there were layers of precious stones on it in the midst of the embossed cord-work, and they were interwoven with one another by an inimitable artistic 61 device. For the sake of security they were all fixed by golden needles which were inserted in perfora- 62 tions 7 the stones. At the sides they were clamped together by fastenings tohold them firm. On the part of the border round the table which slanted upwards and met the eyes, there was wrought a pattern of eggs in precious stones, telaborately engraved} by a continuous piece of fluted relief-work, closely 63 connected together round the whole table. And under the stones which had been arranged to represent eggs the artists made a crown containing all kinds of fruits, having at its top clusters of grapes and ears of corn, dates also and apples, and pomegranates and the like, conspicuously arranged. These fruits were wrought out of precious stones, of the same colour as the fruits themselves and 64 they fastened them edgeways round all the sides of the table with a band of gold. And after the crown of fruit had been put on, wderneath there was inserted another pattern of eggs iz precious Stones, and other fluting and embossed work, that both sides of the table might be used, according to the wishes of the owners and for this reason the wave-work and the border were extended down to the feet of the table. They made and fastened under the whole width of the table a massive plate four fingers thick, that the feet might be inserted into it, and clamped fast with linch-pins which fitted into sockets under the border, so that which ever side of the table people preferred, might be used. Thus it became manifestly clear that the work was intended to be used

massive gold welded together: lit. the plate of beaten metal was attached to it.

58. They made a border. The description of the table is an elaboration of the data in Exod. xxv. 23: ‘Thou shalt make a table of acacia wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. And thou shalt overlay it with pure gold and make thereto a crown of gold round about. And thou shalt make a border of an handbreadth round about and thou shalt make a golden crown to the border thereof round about’. In the LXX as in Aristeas there is no mention of the foundation of acacia wood. The whole table is to be made ypvojy xpvoiov kafapod. The use of the LXX phrase orperra xupdria is also significant. Either we have an anachronism. ‘The table is supposed to be made according to the specifications of the LXX text which did not as yet exist. Or else the LXX translation was influenced by the table of Philadelphus, and the differences between it and the Hebrew were introduced to bring the new table more into accord with Scripture.

There is considerable difficulty with regard to the exact significance of the word translated border (11, oredavy, kuparia otpenta). AV and RV render by ‘crown’, RV m. by ‘rim or moulding’. The phrase xupadria orpentd suggests a cable moulding—and this is the interpretation which Aristeas puts upon it; (so also Josephus, ro édaqos €Xixos, a spiral). On the other hand ‘ the same phrase is used in architecture to denote an ogee moulding, and this is certainly the nature of the ornament on the table of the Arch of Titus. In any case both the sides and the ends of the massive top were separately decorated by a solid gold moulding which gave them the appearance of four panels sunk into the table’,

wreath of wavework: the meaning of this phrase, and indeed of the whole sentence, is very dubious. Thackeray translates ‘They made... its ledges of twisted work’ but suggests that the phrase may mean ‘its mouldings (or rims) were made so as to revolve’.

59. It was triangular, jv yap tpryevia. .This cannot refer to the table, which had four legs and must have been oblong in shape. If the text is correct, it must refer to the border. Thackeray suggests that we ought to follow Josephus in reading rpiyava and translate ‘ the ledges were triangular in shape’.

whichever side they were turned: the meaning is very obscure. The words might be translated ‘to whichever side a man turned himself, the same appearance met his eyes’ (Wendland).

Of the two sides, &c. The text of this sentence is so corrupt that its meaning cannot be made out. I have followed the conjecture which substitutes xetwévo, for the xeiuevou or Keyevns of the MSS. at the commencement of the sentence. Thackeray translates ‘and while the ledge rested on the border that side of it which sloped towards the table was beautifully worked although the side which sloped outwards [alone] met the eye of the spectator’. Wendland renders ‘Wahrend aber die nach dem Tische gerichtete Seite der auf dem Rand aufliegenden [Leiste] ihre schéne Arbeit dem Anblick entzog, bot sich die aussere Seite den Blicken des Beschauers dar’.

62. elaborately engraved: the text ékrim@ovy é€xovca tpocox7s is corrupt and we can only conjecture its meaning.

63. These fruits were wrought, lit. ‘ They worked the stones which had the colour of each species of the aforesaid fruits to resemble those fruits’. ;

with a band of gold, or ‘ they attached them to the gold all round the table’ (Thackeray). ;

64. according to the wishes. We must follow Wendland and read aipéyra for aipwvra here and in the following section.

the wave work, &c. Thackeray translates this sentence ‘with such symmetry that the ledges and the border reappeared on the side nearest the feet’. '

65. Thus it became, &c. The meaning of the Greek is obscure. Thackeray renders ‘ This metal plate was visible on the surface as the work was constructed so as to be reversible’.

66 either way. On the table itself they engraved a ‘maeander’, having precious stones standing out in the middle of it, rubies and emeralds and an onyx too and many other kinds of stones which excel

67 in beauty. And next to the ‘maeander’ there was placed a wonderful piece of network, which made the centre of the table appear like a rhomboid in shape, and on it a crystal and amber, as it is called,

68 had been wrought, which produced an incomparable impression on the beholders. They made the feet of the table with heads like lilies, so that they seemed to be like lilies bending down beneath the

6g table, and the parts which were visible represented leaves which stood upright. The basis of the foot on the ground consisted of a ruby and measured a hand’s breadth #zgh all round. It had the appearance of a shoe and was eight fingers broad. Upon it the whole expanse of the foot rested.

7° And they made the foot appear like ivy growing out of the stone, interwoven with akanthus and surrounded with a vine which encircled it with clusters of grapes, which were worked in stones, up to the top of the foot. All the four feet were made in the same style, and everything was wrought and fitted so skilfully, and such remarkable skill] and knowledge were expended upon making it true to nature, that when the air was stirred by a breath of wind, movement was imparted to the leaves, and

71 everything was fashioned to correspond with the actual reality which ct represented. And they made the top of the table in three parts like a triptychon, and they were so fitted and dovetailed together with spigots along the whole breadth of the work, that the meeting of the joints could not be seen or even discovered. The thickness of the table was not less than half a cubit, so that the whole work

72 must have cost many talents. or since the king did not wish to add to its size he expended on the details the same sum of money which would have been required if the table could have been of larger dimensions. And everything was completed in accordance with his plan, in a most wonderful and remarkable way, with inimitable art and incomparable beauty.

73 Ofthe mixing bowls, two were wrought (in gold), and from the base to the middle were engraved with relief work in the pattern of scales, and between the scales precious stones were inserted with

74 great artistic skill. Then there was a ‘ maeander’ a cubit in height, with its surface wrought out of precious stones of many colours, displaying great artistic effort and beauty. Upon this there was a mosaic, worked in the form of a rhombus, having a net-like appearance and reaching right up to the

75 brim. In the middle, small shields which were made of different precious stones, placed alternately, and varying in kind, not less than four fingers broad, enhanced the beauty of their appearance. - On the top of the brim there was an ornament of lilies in bloom, and intertwining clusters of grapes were

76 engraven all round. Such then was the construction of the golden bowls, and they held more than two firkins each. . The silver bowls had a smooth surface, and were wonderfully made as if they were intended for looking-glasses, so that everything which was brought near to them was reflected even more

77 Clearly than in mirrors. But it is impossible to describe the real impression which these works of art produced upon the mind when they were finished. For, when these vessels had been completed and placed side by side, first a silver bowl and then a golden, then another silver, and then another golden, the appearance they presented is altogether indescribable, and those who came to see

78 them were not able to tear themselves from the brilliant sight and entrancing spectacle. The impressions produced by the spectacle were various in kind. When men looked at the golden vessels, and their minds made a complete survey of each detail of workmanship, their souls were thrilled with wonder. Again when a man wished to direct his gaze to the silver vessels, as they stood. before him, ~ everything seemed to flash with light round about the place where he was standing, and afforded a still greater delight to the onlookers. So that it is really impossible to describe the artistic beauty of the works.

49 The golden vials they engraved in the centre with vine wreaths. And about the rims they wove a wreath of ivy and myrtle and olive in relief work and inserted precious stones init. The other parts of the relief work they wrought in different patterns, since they made it a point of honour to

80 complete everything in a way worthy of the majesty of the king. In a word it may be said that neither in the king’s treasury nor in any other, were there any works which equalled these in costliness

_ or in artistic skill. Forthe king spent no little thought upon them, for he loved to gain glory for the

81 excellence: of his designs. For oftentimes he would neglect his official business, and spend his time with the artists in his anxiety that they should complete everything in a manner worthy of the place to which the gifts were to be sent. So everything was carried out on a grand scale, in a manner

82 worthy of the king who sent the gifts and of the high priest who was the ruler of the land. There was no stint of precious stones, for not less than five thousand were used and they were all of large size.

69. the whole expanse of the foot, lit. ‘the whole plate of the foot’. Thackeray renders ‘upon this rested the whole plate into which the leg was inserted ’. 71. fitted and dovetailed, lit. ‘being fitted together by dove-tailing which was secured by pegs in the thickness of the structure’ (Thackeray). 74. with its surface: we must read here with Wendland év tmepoyy for evurnp ye.

Tike Ce rrB ROR VABRIS DRAS\ 32-034

The most exceptional artistic skill was employed, so that the cost of the stones and the workmanship was five times as much as that of the gold.

83 Ihave given you this description of the presents because I thought it was necessary. The next point in the narrative is an account of our journey to Eleazar, but I will first of all give you a description of the whole country. When we arrived in the land of the Jews we saw the city situated

84 in the middle of the whole of Judea on the top of a mountain of considerable altitude. On the summit the temple had been built in all its splendour. It was surrounded by three walls more than seventy cubits high and in length and breadth corresponding to the structure of the edifice. All the buildings

85 were characterised by a magnificence and costliness quite unprecedented. It was obvious that no expense had been spared on the door and the fastenings, which connected it with the door-posts, and

86 the stability of the lintel. The style of the curtain too was thoroughly in proportion to that of the entrance. Its fabric owing to the draught of wind was in perpetual motion, and as this motion was communicated from the bottom and the curtain bulged out to its highest extent, it afforded a pleasant

87 spectacle from which a man could scarcely tear himself away. The construction of the altar was in keeping with the place itself and with the burnt offerings which were consumed by fire upon it, and the approach to it wason a similar scale. There was a gradual slope up to it, conveniently arranged for the purpose of decency, and the ministering priests were robed in linen garments, down to their

$8 ankles. The Temple faces the east and its back is toward the west. The whole of the floor is paved with stones and slopes down to the appointed places, that water may be conveyed to wash away the

89 blood from the sacrifices, for many thousand beasts are sacrificed there on the feast days. And there is

an inexhaustible supply of water, because an abundant natural spring gushes up from within the temple

area. There are moreover wonderful and indescribable cisterns underground, as they pointed out to me, at a distance of five furlongs all round the site of the temple, and each of them has countless pipes so that the different streams converge together. And all these were fastened with lead at the bottom and at the sidewalls, and over them a great quantity of plaster had been spread, and every part of the work had been most carefully carried out. There are many openings for water at the base of the altar which are invisible to all except to those who are engaged in the ministration, so that all the blood of the sacrifices which is collected in great quantities is washed away in the twinkling of an gt eye. -Such is my opinion with regard to the character of the reservoirs and I will now show you how it was confirmed. They led me more than four furlongs outside the city and bade me peer down towards a certain spct and listen to the noise that was made by the meeting of the waters, so that the great size of the reservoirs became manifest to me, as has already been pointed out.

92 The ministration of the priests is in every way unsurpassed both for its physical endurance and for its orderly and silent service. For they all work spontaneously, though it entails much painful exertion, and each one has a special task allotted tohim. The service is carried on without interruption—some provide the wood, others the oil, others the fine wheat flour, others the spices; others

93 again bring the pieces of flesh for the burnt offering, exhibiting a wonderful degree of strength. For they take up with both hands the limbs of a calf, each of them weighing more than two talents, and throw them with each hand in a wonderful way on to the high place of the altar and never miss placing them on the proper spot. In the same way the pieces of the sheep and also of the goats are wonderful both for their weight and their fatness. For those, whose business it is, always select the beasts which are without blemish and specially fat, and thus the sacrifice which I have described,

83. In the land of the Jews. Text corrupt.

86. in proportion to that of the entrance. Reading @vpéo.. Thackeray prefers the reading @uvpace and translates ‘ The fashion of the curtain bore a very close resemblance to a door’.

ithe curtain bulged out. The text is uncertain and the meaning obscure. The MSS. read xara riy ké\roow pexpe Tis avo Statacews. Schmidt conjectures karareivew for kara. Thackeray renders ‘the swell extended to the upper and tauter part of the curtain’.

87. was in keeping. Following the conjecture of Mendelssohn cuppérpws éxovcar.

in linen garments. Bvuocivois yiroow, quoted from LXX of Ex. xxxvi. 35. See note § 228.

89. an abundant natural spring. This statement is supported by Tacitus, who speaks of a ‘ fons perennis aquae’ (Hist. v. 12). There are objections, however, to the statement : (a) No trace of such a well has been discovered, (4) the system of aqueducts which brought water from a distance would have been unnecessary if such a spring had existed. These ‘two facts or rather our present evidence for them are sufficient to make very doubtful the existence of a fountain within the Temple emceznte’, G. A. Smith, Jerusalem, 1. 85, 86.

wonderful... cisterns. Some thirtysix or thirty-seven of these remarkable reservoirs have been discovered and surveyed. Full lists and descriptions are given in Recovery of Jerus. 204 ff.; P. E. F. Mem. ‘Jerus.’ 217 ff. ; P. E. F. 2. 1880; Schick, Stiftshiitte uw. Tempel, 292 ff. Speaking of their general characteristics, G. A. Smith, Jerusalem, i. 120, says: ‘They may be distinguished into the smaller surface pits arched over, and probably not all originally cisterns; and the great deep basins hollowed out of the low-lying meleki rock, 30, 40, 50, and 60 feet deep (one of them ‘ the Great Sea’ with a capacity of two million gallons) carefully cemented ; their roofs of the harder upper mizzeh rock, occasionally supported by heavy piers of masonry; with channels of communication, passages for inspection and conduits for draining the water at different levels.’

go. fastened with lead, or ‘had their bases and sides of lead’.

THE: LERTERHOPA AMS mAs 410?

94 is carried out. There is a special place set apart for them to rest in, where those who are relieved from duty sit. When this takes place, those who have already rested and are ready to resume: their duties rise up spontaneously since there is no one to give orders with regard to the arrangement of

95 the sacrifices. The most complete silence reigns so that one might imagine that there was not a single person present, though there are actually seven hundred men engaged in the work, besides the vast number of those who are occupied in bringing up the sacrifices. Everything is carried out with

96 reverence and in a way worthy of the great God.

We were greatly astonished, when we saw Eleazar engaged in the ministration, at the mode of his dress, and the majesty of his appearance, which was revealed in the robe which he wore and the precious stones upon his person. There were golden bells upon the garment which reached down to his feet, giving forth a peculiar kind of melody, and on both sides of them there were pomegranates

97 with variegated flowers of a wonderful hue. He was girded with a girdle of conspicuous beauty, woven in the most beautiful colours. On his breast he wore the oracle of God, as it is called, on which twelve stones, of different kinds, were inset, fastened together with gold, containing the names of the leaders of the tribes, according to their original order, each one flashing forth in an indescribable way

98 its own particular colour. On his head he wore a tiara, as it is called, and upon this in the middle of his forehead an inimitable turban, the royal diadem full of glory with the name of God inscribed in sacred letters on a plate of gold . . . having been judged worthy to wear these emblems in the

99 ministrations. Their appearance created such awe and confusion of mind as to make one feel that one

had come into the presence of a man who belonged to a different world. .I am convinced that any

one who takes part in the spectacle which I have described will be filled with astonishment and indescribable wonder and be profoundly affected in his mind at the thought of the sanctity which is attached to each detail of the service.

But in order that we might gain complete information, we ascended to the summit of the neighbouring citadel and looked around us. It is situated in a very lofty spot, and is fortified with many towers, which have been built up to the very top of immense stones, with the object, as we were informed, of guarding the temple precincts, so that if there were an attack, or an insurrection or an onslaught of the enemy, no one would be able to force an entrance within the walls that surround the temple. On the towers of the citadel engines of war were placed and different kinds of machines, and the position was roz much higher than the circle of walls which I have mentioned. The towers were guarded too by most

95. seven hundred. This number is at variance with the estimate given in the passage from Hecataeus which is quoted by Josephus ¢c. Apion. i. 22: ‘All the Jewish priests who are in receipt of the tithe of the produce [of the soil] and administer the public moneys [or affairs] are at the most fifteen hundred’. Josephus states that there were four tribes of priests, each containing more than five thousand (¢. Afion. ii. 8) but probably he includes the Levites and the servants.

96-9. The description of the dress of the High-priest is based upon Exodus xxviii and xxix. For other accounts of this dress see Charles’ Testaments of the Twelve Patriarchs, ET, p. 42. Many phrases are taken from the LXX, showing that the writer must have been perfectly familiar with the version. For further illustrations of the use of

97. the oracle of God. Exod. xxviii. 30 reads: ‘ Thou shalt put in the breastplate of judgment the Urim and the Thummim’—which the LXX renders kai émOjoecs emt rd Ad yrov THs Kpicews Thy SHoow Kai THY adnOeav. This mistaken rendering (which is followed by Aristeas) is mainly responsible for the view that the Urim and Thummim are to be identified with the jewels in the breastplate, see DBH, iv. 839. We have here another proof that the LXX translation had superseded, in the mind of Aristeas, the Hebrew original before our Epistle was written. .

98. sacred letters—i.e. the older Hebrew characters such as are found on old Hebrew seals, the Moabite Stone, and in Phoenician inscriptions before they had changed into the later square characters. Driver, Exodus (Cam. Bib.,

for Their appearance. Following an emendation of Wendland, who reads ¢uddveta for cvpdavera. :

100, the summit of the neighbouring citadel. There are many problems connected with the site and the history of the dpa. ‘Theories of the position of the Akra are almost as numerous as the writers who have devoted attention to the subject’ (for a discussion of the various views see G, A. Smith, Jerusalem, il. 444 ff). The earliest reference to the dpa is found in Josephus, who says that it was occupied by an Egyptian garrison when in 198 B.C. the Jews welcomed Antiochus the Great to Jerusalem. In 168 B.C. the forces of Antiochus Epiphanes ‘ fortified the City of David witha great and strong wall, with strong towers, and it became unto them an dpa or citadel’ (1 Mac. i. 33-6). “It became a great trap, an ambush against the Sanctuary and throughout an evil adversary to Israel’ (1 Mae. iv. 40). For further references in the Maccabean period see G. Adam Smith, Jevwsalem, i. 157 f. Josephus, however, tells us that during the Maccabean war the Jews razed the dkpa to the ground. (L/, ii. 2, lv. I, Azz. xiil. 6. 7)s In the passages in the Antiquities he states that Simon, anxious ‘ that the Akra should no more be a base from which the foe might storm or harass Jerusalem, thought it the best way to cut down also the hill on which the Akra stood, so that the temple should be higher. Having called the people to an assembly, he persuaded them to set themselves to the work, which cost them three whole years, night and day, before they reduced the hill to its base and made it a perfect level. Thereafter the temple overtopped everything, both the Akra and the hill on which it stood being demolished. This statement, however, is difficult to reconcile with the assertion of 1 Mac. xiv. 37 that ‘Simon garrisoned and fortified the Akra.’ If the assertion of Josephus could be relied upon, it would suggest a point which would have to be considered in discussing the date of Aristeas. There is a further difficulty, however. Possibly, as G. Adam Smith suggests (ib, ii. 447) Aristeas is referring not to the Akra but to the later Baris. Graetz thinks that the description of the Castle points to the tower of Antonia built by Herod the Great (of. c7z. 295-6).

THEIUEA TER OP ARISTEAS(! (162-112

trusty men who had given the utmost proof of their loyalty to their country. These men were never allowed to leave the citadel, except on feast days and then only in detachments, nor did they permit any

103 stranger to enter it. They were also very careful when any command came from the chief officer to admit any visitors to inspect the place, as our own experience taught us. They were very reluctant

104 to admit us,—though we were but two unarmed men—to view the offering of the sacrifices. And they asserted that they were bound by an oath when the trust was committed to them, for they had all sworn and were bound to carry out the oath sacredly to the letter, that though they were five hundred in number they would not permit more than five men to enter at one time. The citadel was the special protection of the temple and its founder had fortified it so strongly that it might eficzently protect it.

105 ‘The size of the city is of moderate dimensions. It is about forty furlongs in circumference, as far as one could conjecture. It has its towers arranged in the shape of a theatre, with thoroughfares leading between them} now the cross roads of the lower towers are visible but those of the upper

106 towers are more frequented}. For the ground ascends, since the city is built upon a mountain. There are steps too which lead up to the cross roads, and tsome people are always going up, and others down and they keep as far apart from each other as possible on the road} because of those who

107 are bound by the rules of purity, lest they should touch anything which is unlawful. It was not without reason that the original founders of the city built it in due proportions, for they possessed clear insight wth regard to what was required. For the country is extensive and beautiful. Some parts of it are level, especially the districts which belong to Samaria, as it is called, and which border on the land of the Idumeans, other parts are mountainous, especially (those which are contiguous to the land of Judea). The people therefore are bound to devote themselves to agriculture and the cultivation of the soil that by this means they may have a plentiful supply of crops. In this way

108 cultivation of every kind is carried on and an abundant harvest reaped in the whole of the aforesaid land. The cities which are large and enjoy a corresponding prosperity are well-populated, but they neglect the country districts, since all men are inclined to a life of enjoyment, for every one has

109 a natural tendency towards the pursuit of pleasure. The same thing happened in Alexandria, which excels all cities in size and prosperity. Country people by migrating from the rural districts and settling

110 in the city brought agriculture into disrepute: and so to prevent them from settling zz the city, the king issued orders that they should not stay in it for more than twenty days. And in the same way he gave the judges written instructions, that if it was necessary to issue a summons against any one

111 who lived in the country, the case must be settled within five days. And since he considered the matter one of great importance, he appointed also legal officers for every district with their assistants, that the farmers and their advocates might not in the interests of business empty the granaries of the

112 city, I mean, of the produce of husbandry. I have permitted this digression because it was Eleazar who pointed out with great clearness the points which have been mentioned. For great is the energy

104. And were...tocarry out. So Thackeray emends.

105. forty furlongs. This estimate agrees with the statement of Timochares (quoted by Euseb. Praep. Evang. ix. 34), but Hecataeus states that the circuit was about ‘fifty furlongs’ (quoted by Josephus, c. Afzoz. i. 197).

in the shape of a theatre, ‘ with the comparison to a theatre,’ cf. Ezcy. Bzb. ii. 2412. ‘There is, however, a second affluent or head of the central Tyropoeon valley on the west side of its main course—a kind of dell or ¢heatre-shaped depression extending westwards, a depression which would face a spectator looking westwards from the temple-mount, where the writer of our letter professes to be standing’ (Thackeray, /Q2, xv. 360).

now the cross roads. The text is uncertain and the meaning obscure. The MSS. read kai hawvopévov diddav TOY Urokeimevav, ToY 5’ éravaber 7OicpEvwy, but it seems impossible to extract any relevant meaning from the words as they stand. In the phrase ray 0 émaveder cidccpevwy Thackeray reads «i@vopevws and translates ‘the resemblance extending to the cross streets, which are seen some below, some above, in the usual manner [of a theatre]’. Wendland following a conjecture of Diels substitutes ux for kai at the commencement of the sentence, and écyiopevoy for Oicpéevor and renders ‘und man sieht zwar nicht die Durchgange der unteren [{Tiirme], wohl aber die der oberen, die bei den Durchgangen durchbrochen sind.’

106. the ground ascends, dvax\aow yap ta tev tér@v. Thackeray translates ‘the ground is irregular’ and takes dvax\aowv to mean ‘a bending back’. He quotes in illustration a statement from Smith’s DBZ 1, ii, 1587: ‘the northern and southern outliers of the Mount of Olives dexd round slightly towards the city,

some..,are... going up.| The meaning is obscure. Thackeray translates : ‘Some persons take their way along the higher level, and others underneath, the distinction in the means of journeying being chiefly made for the sake of those who are undergoing the usual purifications’. Wendland substitutes dveoryxvias for duertnxdtes. ‘They ascend by the one, they descend by the other, especially if they have a long journey to make, with a view to observing’, &c.

107. contiguous to the land of Judea. These words are supplied by conjecture to fill a dacwna in the MSS. Wendland’s reading, ‘ namely those which are in the centre’, is possibly more correct.

108. a natural tendency. For a further explanation of this inherent bias in human nature, see §§ 222-3, and especially 277.

Ii1. farmers and their advocates. The meaning of the latter term (mpoordra:) is uncertain. Thackeray translates ‘directors or agents’, but suggests that we might render ‘the agricultural class who are also the protectors (backbone) of the country.’ Legislation in the interests of agriculture is illustrated in the Papyri (cf. Paris Papyri, no. 63, WVotices et Extrazts, tom. xviii, Letronne and Brunet, and Thackeray’s Note, /QR, p. 361).

THE LETTERSOF (ARIS. RA Mins=n24

which they expend on the tillage of the soil. For the land is thickly planted with multitudes of olive trees, with crops of corn and pulse, with vines too, and there is abundance of honey. Other kinds of fruit trees and dates do not count compared with these. There are cattle of all kinds in 113 great quantities and a rich pasturage for them. Wherefore they rightly recognise that the country districts need a large population, and the relations between the city and the villages are properly 114 regulated. A great quantity of spices and precious stones and gold is brought into the country by the Arabs. For the country is well adapted not only for agriculture but also for commerce, and the 115 city is rich in the arts and lacks none of the:merchandise which is brought across the sea. It possesses too suitable and commodious harbours at Askalon, Joppa, and Gaza, as well as at Ptolemais which was founded by the King and holds a central position compared with the other places named, being not far distant from any ofthem. The country produces everything in abundance, 116 Since it is well watered in all directions and well protected from storms. The river Jordan, as it is called, which never runs dry, flows through the land. Originally (the country) contained not less than 60 million acres-——though afterwards the neighbouring peoples made incursions against it—and 600,000 men were settled upon it in farms of a hundred acres each. The river like the Nile rises in harvesttime and irrigates a large portion of the land. Near the district belonging to the people of 117 Ptolemais it issues into another river and this flows out into the sea. Other mountain torrents, as they are called, flow down into the plain and encompass the parts about Gaza and the district of 118 Ashdod. The country is encircled by a natural fence and is very difficult to attack and cannot be assailed by large forces, owing to the narrow passes, with their overhanging precipices and deep 11g ravines, and the rugged character of the mountainous regions which surround all the land. We were told that from the neighbouring mountains of Arabia copper and iron were formerly obtained. This was stopped, however, at the time of the Persian rule, since the authorities of the time spread 120 abroad a false report that the working of the mines was useless and expensive, in order to prevent their country from being destroyed by the mining in these districts and possibly taken away from them owing to the Perszan rule, tsince by the assistance of this false report they found an excuse for entering the districtT. I have now, my dear brother Philocrates, given you all the essential information upon this subject 121 in brief form. I shall describe the work of translation in the sequel. The High priest selected men of the finest character and the highest culture, such as one would expect from their noble parentage. They were men who had not only acquired proficiency in Jewish literature. but had studied most 122 carefully that of the Greeks as well. They were specially qualified therefore for serving on embassies and they undertook this duty whenever it was necessary. They possessed a great facility for conferences and the discussion of problems connected with the law. They espoused the middle course—and this is always the best course to pursue. They abjured the rough and uncouth manner, but they were altogether above pride and never assumed an air of superiority over others, and in conversation they were ready to listen and give an appropriate answer to every question. And all of them carefully observed this rule and were anxious above everything else to excel each other in 123 its observance and they were all of them worthy of their leader and of his virtue. And one could observe how they loved Eleazar by their unwillingness to be torn away from him and how he loved them. For besides the letter which he wrote to the king concerning their safe return, he also earnestly 124 besought Andreas to work for the same end and urged me, too, to assist to the best of my ability. And

114. rich in the arts, rodvrexvos. The description of Jerusalem as ‘a city of many crafts’ is an exaggeration even when we admit that the phrase need not necessarily imply technical originality. Apollonius of Rhodes goes to the opposite extremes when he says ‘the Jews are the most inept of the Barbarians and the only ones who have not contributed any invention useful to life’, Josephus, c. Apzon. il. 15. Cf. G. A. Smith, Jerusalem, i. 373.

115. Ptolemais founded by the King. The reference is to Philadelphus II, who gave his name to the town which was previously called Acco or Akka, though some authorities regard it as the foundation of Ptolemy I (cf. Mahaffy, Ptolemaic Dynasty, 60). The place figures very largely in the relations between Egypt and Palestine, see Lncy. Lib., art. ‘ Ptolemais’. Wendland attaches considerable importance to the data afforded by the mention of these harbours for fixing the date of Aristeas. Joppa did not belong to the Jews till after 146 B.c. (1 Mac. x. 76, xiv. 5, 34) Gaza was not Jewish territory till it was captured by Alexander Jannaeus about 96 B.c. The fact, however, that Ascalon and Ptolemais were never Jewish towns makes it impossible to attach too much importance to this evidence. The writer might obviously have made the same mistake about Joppa and Gaza as about Ascalon and Ptolemais.

116. made incursions. Two MSS. read tnéBnoay (‘retired’) for emeBnoav. It is difficult, however, to make this reading fit in with the general sense of the passage.

a hundred acres. The writer may possibly be transferring the land system ‘of the Faytim to Palestine. We know from the Papyri that cleruchies of 100 arourae were common in this district of Egypt. Cf. Mahaffy, Ptolemaic Dynasty, p. 90.

122. They espoused the middle course. An illustration of the influence of the Aristotelian doctrine of the mean on Jewish thought, cp. § 223 mAjp év maou perpidtys Kaddy, and also § 256. :

iE LISTER? OF Ris DEAS) 124-130

although we promised to give our best attention to the matter, he said that he was still greatly distressed, for he knew that the king out of the goodness of his nature considered it his highest privilege, whenever he heard of a man who was superior to his fellows in culture and wisdom, to 125 summon him to his court. For I have heard of a fine saying of his to the effect that by securing just and prudent men about his person he would secure the greatest protection for his kingdom, since such friends would unreservedly give him the most beneficial advice. And the men who were 126 now being sent to him by Eleazar undoubtedly possessed these qualities. And he frequently asserted upon oath that he would never let the men go if it were merely some private interest of his own that constituted the impelling motive—but it was for the common advantage of 127 all the citizens that he was sending them. For, he explained, the good life consists in the keeping of the enactments of the law, and this end is achieved much more by hearing than by reading. From this and other similar statements it was clear what his feelings towards them were. 128 It is worth while to mention briefly the information which he gave in reply to our questions. For I suppose that most people feel a curiosity with regard to some of the enactments in the law, 129 especially those about meats and drinks and animals recognised as unclean. When we asked why, since there is but one form of creation, some animals are regarded as unclean for eating, and others unclean even to the touch (for though the law is scrupulous on most points, it is specially scrupulous on such 130 matters as these) he began his reply as follows : ‘ You observe,’ he said, ‘what an effect our modes of life and our associations produce upon us ; by associating with the bad, men catch their depravities and become miserable throughout their life ; but if they live with the wise and prudent, they find 131 the means of escaping from ignorance and amending their lives. Our Lawgiver first of all laid down the principles of piety and righteousness and inculcated them point by point, not merely by prohibitions but by the use of examples as well, demonstrating the injurious effects of siz and the 132 punishments inflicted by God upon the guilty. For he proved first of all that there is only one God and that his power is manifested throughout the universe, since every place is filled with his sovereignty and none of the things which are wrought in secret by men upon the earth escapes His knowledge. For all that a man does and all that is to come to pass in the future are manifest to 133 Him. Working out these truths carefully and having made them plain, he showed that even if a man should think of doing evil—to say nothing of actually effecting ithe would not escape 134 detection, for he made it clear that the power of God pervaded the whole of the law. Beginning from this starting point he went on to show that all mankind except ourselves believe in the existence of many gods, though they themselves are much more powerful than the beings whom 135 they vainly worship. For when they have made statues of stone and wood, they say that they are the images of those who have invented something useful for life and they worship them, though 136 they have clear proof that they possess no feeling. For it would be utterly foolish to suppose that any one became a god in virtue of his inventions. For che zzventors simply took certain objects already created and by combining them together, showed that they possessed a fresh utility: they 137 did not themselves create the substance of the thing, and so it is a vain and foolish thing for people to make gods of men like themselves. For in our times there are many who are much more inventive and much more learned than the men of former days who have been deified, and yet they would never come to worship them. The makers and authors of these myths think that they are 138 the wisest of the Greeks. Why need we speak of other infatuated people, Egyptians and the like, who place their reliance upon wild beasts and most kinds of creeping things and cattle, and worship them, and offer sacrifices to them both while living and when dead ?’ 139 ‘Now our Lawgiver being a wise man and specially endowed by God to understand all things, took

124. to give our best attention. The MSS. read adpovtioey which is obviously a corruption. Wendland suggests ev dpovricew, which gives the sense required.

127. The good life consists: a good statement of the Pharisaic position which is advocated in this section of the Epistle. For the ethical function of the law cp. §§ 144, 168, 169.

128. I suppose people. So Euseb.

129. specially scrupulous. The reading is uncertain. Some MSS. read ravu dacidapdvws. Eusebius has rddw for mavv. Other MSS. of Aristeas combine thetwo. Schmidt suggests wavranac: and Wendland reads ravted@s. The meaning however is clear.

133. the power of God pervaded, or ‘throughout the whole of the law, he displayed the power of God’ (Thackeray).

135. who have invented something useful. Aristeas’ explanation of the origin of idolatry is Euhemeristic. Euhemerus, who lived at the Court of Cassander in Macedonia about 316 B.C., maintained that the gods were originally men who had distinguished themselves either as warriors or benefactors of mankind, and who after their death received divine worship from the grateful people. Contrast the explanation of the origin of idolatry in the Book of Wisdom, where it is derived from Nature-worship (ch. xiii), ‘Vain are all men by nature who are ignorant of God... and deem either fire or wind or the swift air, or the circle of the stars, or the turbulent water, or the lights of heaven to be the gods which govern the world.’ ;

136. it would be. . . foolish, reading dyénrov (Eusebius) for the MSS. avénrot.

became a god. So Wendland emends,

a comprehensive view of each particular detail, and fenced us round with impregnable ramparts and walls of iron, that we might not mingle at all with any of the other nations, but remain pure in body and soul, free from all vain imaginations, worshipping the one Almighty God above the whole 140 creation. Hence the leading Egyptian priests having looked carefully into many matters, and being cognizant with (our) affairs, call us “men of God”. This is a title which does not belong to the rest of mankind but only to those who worship the true God. The rest are men xot of God but of meats and drinks and clothing. For their whole disposition leads them to find solace in these things. 141 Among our people such things are reckoned of no account, but throughout their whole life their 142 main consideration is the sovereignty of God. Therefore lest we should be corrupted by any abomination, or our lives be perverted by evil communications, he hedged us round on all sides by 143 rules of purity, affecting alike what we eat, or drink, or touch, or hear, or see. For though, speaking generally, all things are alike in their natural constitution, since they are all governed by one and the same power, yet there is a deep reason in each individual case why we abstain from the use of certain things and enjoy the common use of others. For the sake of illustration I will run over one or two 144 points and explain them to you. For you must not fall into the degrading idea that it was out of regard to mice and weasels and other such things that Moses drew up his laws with such exceeding care. All these ordinances were made for the sake of righteousness to aid the quest for virtue and 145 the perfecting of character. For all the birds that we use are tame and distinguished by their cleanliness, feeding on various kinds of grain and pulse, such as for instance pigeons, turtle-doves, 146 locusts, partridges, geese also, and all other birds of this class. But the birds which are forbidden you will find to be wild and carnivorous, tyrannising over the others by the strength which they possess, and cruelly obtaining food by preying on the tame birds enumerated above. And not only so, but 147 they seize lambs and kids, and injure human beings too, whether dead or alive, and so by naming them unclean, he gave a sign by means of them that those, for whom the legislation was ordained, must practise righteousness in their hearts and not tyrannise over any one in reliance upon their own strength nor rob them of anything, but steer their course of life in accordance with justice, just as the tame birds, already mentioned, consume the different kinds of pulse that grow upon the earth 148 and do not tyrannise to the destruction of their own kindred. Our legislator taught us therefore that it is by such methods as these that indications are given to the wise, that they must be just and effect nothing by violence, and refrain from tyrannising over others in reliance upon their own 149 strength. For since it is considered unseemly even to touch such wzcleanx animals, as have been mentioned, on account of their particular habits, ought we not to take every precaution lest our own 150 characters should be destroyed to the same extent? Wherefore all the rules which he has laid down with regard to what is permitted in the case of these dzrds and other animals, he has enacted with the object of teaching us a moral lesson. For the division of the hoof and the separation of the claws are intended to teach us that we must discriminate between our individual actions with a view 151 to the practice of virtue. For the strength of our whole body and its activity depend upon our shoulders and limbs. Therefore he compels us to recognise that we must perform all our actions

140. cognizant with (our) affairs, pereo ynkdres mpaypdrev, ‘conversant with the world’ (Thackeray). Diels suggests

ypapparey, for mpayzatey, ‘conversant with literature.’ men of meats and drinks, &c. Cp. Matt. vi. 31-2 ‘After all these things do the Gentiles seek.’ The word translated ‘ clothing’ (oxéan) also means ‘ shelter’ or ‘ protection’ and this may possibly be the meaning here.

144. the degrading idea, «is rév karamemtwxdra Néyov, or ‘Thou must not be led to follow the rejected view’ (Thackeray).

mice. In Eusebius the best attested reading seems to be pur, ‘flies’. For the Mosaic prohibition see Lev. xi. 29. For the argument cp. 1 Cor. ix. 9, ‘Doth God care for the oxen?’

145. locusts, Lev. xi. 22. In both RV and AV the word drraxns is translated ‘bald locust’. In Eusebius the best attested reading is drrayai a species of moor-fowl. There is a full description of this bird in Athen. ix. 387, where it is said to be ‘rather bigger than a partridge, striped all over the back and of the colour of clay but rather redder, corresponding perhaps to the “attagen Ionicus” of Hor. /fod. ii. 54.’ Cp. Gifford’s note on Eusebius, Praep.

147. destruction of their own kindred. Eusebius (whom Wendland follows here) inserts otre rév tro8eBynkdrav otre, before ray cvyyertky ‘for the destruction either of those beneath them or of their own kind’.

150. teaching us a moral lesson. The allegorical method seems to have been first employed on a large scale by the Stoics, though there are traces of it in Plato and Aristotle. Philo is of course the great exponent of the method, though the fact that he speaks of it as a well-established system and warns men that the allegorical interpretation does not destroy the literal force of the enactments of the law, proves that it had already found its way into Jewish circles— a fact which is further substantiated by the New Testament (Drummond, PAi/o, 1. 20). There is a sign of it, too, in the Book of Wisdom (x. 17, xviii. 24). But we have no trace of so elaborate an employment of the method, as we find in Aristeas, amongst the Jews before Philo. It is curious, too, that it is only used in the law section. Aristeas does not take the opportunity of introducing it into his explanation of the High Priest’s dress, which was a favourite subject with later allegorists (cf. Philo, Vit. Mos. iii. 11-14, De Monarchia, ii. 225.7 and Josephus, Anftig. iii. 7. 7). The best illustration of the method of Aristeas is found in the Epistle of Barnabas.

division of the hoof, cp. Lev. xi. 3 ff, Deut. xiv. 6 ff. _ ; , : } I51. compels us to recognise. The text is a There are two readings (1) dvayxager To onpeoto Oat,

with discrimination according to the standard cf righteousness—more especially because we have 152 been distinctly separated from the rest of mankind. For most other men defile themselves by promiscuous intercourse, thereby working great iniquity, and whole countries and cities pride themselves upon such vices. For they not only have intercourse with men but they defile their own 153 mothers and even their daughters. But we have been kept separate from such sins. And the people who have been separated in the aforementioned way are also characterised dy the Lawgiver as possessing the gzft of memory. For all animals “which are cloven-footed and chew the cud” 154 represent to the initiated the symbol of memory. For the act of chewing the cud is nothing else than the reminiscence of life and existence. For life is wont to be sustained by means of food, 155 wherefore he exhorts us in the Scripture also in these words: ‘“‘ Thou shalt surely remember the Lord that wrought in thee those great and wonderful things”. For when they are properly conceived, they are manifestly great and glorious; first the construction of the body and the disposition of the 156 food and the separation of each individual limb and, far more, the organisation of the senses, the operation and invisible movement of the mind, the rapidity of its particular actions and its discovery of the 157 arts, display an infinite resourcefulness. Wherefore he exhorts us to remember that the aforesaid parts are kept together by the divine power with consummate skill. For he has marked out every 158 time and place that we may continually remember the God who rules and preserves (us). For in the matter of meats and drinks he bids us first of all offer part as a sacrifice and then forthwith enjoy our meal. Moreover, upon our garments he has given us a symbol of remembrance, and in like manner he has ordered us to put the dzveme oracles upon our gates and doors as a remembrance of 159 God. And upon our hands, too, he expressly orders the symbol to be fastened, clearly showing that we ought to perform every act in righteousness, remembering (our own creation), and above all the 160 fear of God. He bids men also, when lying down to sleep and rising up again, to meditate upon the works of God, not only in word, but by observing distinctly the change and impression produced upon them, when they are going to sleep, and also their waking, how divine and incomprehensible 161 the change from one of these states to the other is. The excellency of the analogy in regard to discrimination and memory has now been pointed out to you, according to our interpretation of “the cloven hoof and the chewing of the cud”. For our laws have not been drawn up at random or in accordance with the first casval thought that occurred to the mind, but with a view to truth and the 162 indication of right reason. For by means of the directions which he gives with regard to meats and drinks and particular cases of touching, he bids us neither to do nor listen to anything thoughtlessly 163 nor to resort to injustice by the abuse of the power of reason. In the case of the wild animals, too, the same principle may be discovered.. For the character of the weasel and of mice and such 164 animals as these, which are expressly mentioned, is destructive. Mice defile and damage everything, not only for their own food but even to the extent of rendering absolutely useless to man whatever 165 it falls in their way to damage. The weasel class, too, is peculiar: for besides what has been said, it

(2)... 7@ onpeotoba. Thackeray conjectures 6 onyecodrat, and translates ‘ He constrains us to do everything ... as he signifies by these symbols’. Gifford in Eusebius rendering (2) translates ‘ by the signification herein given’.

152. we have been kept separate, dueordAyeOa or ‘we have received express injunctions’, see Lev. xviii, 6ff. It is significant as Wendland says that there is no reference to the Egyptian practice of marrying a sister.

154. life is wont to be sustained, or ‘ He considers that life exists by taking food’ (Thackeray).

155. in the scripture. For this remarkable introduction to the quotation, see note on § 168.

Thou shalt remember. A loose quotation of phrases conflated from Deut. vil. 18, 19, and x. 21. ‘The great and wonderful things’ of Deut. refer to the Divine deliverances of Israel, but here the phrase is applied to the human anatomy. Gifford thinks there is a reminiscence of Job xlil. 3.

156. display an infinite, &c., lit. ‘contain an infinite manner,’ amépacroy meptéxes tpdmov. Thackeray renders ‘ bear the marks of an infinite wisdom’. Gifford, reading érépaoroy, renders ‘ have a delightful character ’.

157. kept together ... with consummate skill, Thackeray renders ‘are both created and preserved’,

158. enjoy. So Euseb. ‘ J

upon our garments, ex ray mepiBoraiwv. There seems to be an allusion to Num. xv. 38, and Deut. xxii. 12 emt TOY Tecodpwy Kpacrédwy Tay mepBoraiwy gov. The reference is to the 2¢z7¢h or gedilzm fringes or twisted threads at the four corners of the garment, see DBA art. ‘Fringes’. Schiirer, HT ii. 2. 112.

the divine oracles, see note on § 177.

upon our gates, cp. Deut. vi. 7 ff., a reference to the Meszsa, an oblong box fixed to house and room doors above the right-hand door-post on which was written in twenty-two lines the two paragraphs, Deut. vi. 4-9, xi. 13-21. Schiirer,

159. upon our hands, cp. Deut. vi. 8, a reference to the Zephil/a, a small dice-shaped hollow parchment case on which were written the passages Ex. xiii. I-10, xiii. 11-16; Deut. vi. 4-9. xi. 13-21. It was fastened by means of a strap drawn through it to the upper part of the left arm, Schiirer £7, ii. 2. 113.

our own creation. Restored from Euseb. :

160. going to sleep. Aristeas seems to have been interested in the psychology of sleep. See §§ 213-16, and cp. the discussion in 3 Mac. v. IT. +

162. by the abuse of the power, &c., or ‘and not by availing ourselves of the overbearing power of speech have recourse to unrighteousness’ (Thackeray), or ‘nor to resort to injustice by employing the mastery of language ’.

has a characteristic which is defiling : It conceives through the ears and brings forth through the

166 mouth. And it is for this reason that a like practice is declared unclean in men.. For by embodying in speech all that they receive through the ears, they involve others in evils and work no ordinary impurity, being themselves altogether defiled by the pollution of impiety. And your king, as we are informed, does quite right in destroying such men.’

167 Then I said ‘I suppose you mean the informers, for he constantly exposes them to tortures and to

168 painful forms of death’. ‘Yes,’ he replied, ‘these are the men I mean; for to watch for men’s destruction is an unholy thing. And our law forbids us to injure any one either by word or deed. My brief account of these matters ought to have convinced you, that all our regulations have been drawn up with a view to righteousness, and that nothing has been enacted in the Scripture thoughtlessly or without due reason, but its purpose is to enable us throughout our whole life and in all our actions

169 to practise righteousness before all men, being mindful of Almighty God. And so concerning meats and things unclean, creeping things, and wild beasts, the whole system aims at righteousness and righteous relationships between man and man,’

170 He seemed to me to have made a good defence on all the points; for in reference also to the calves and rams and goats which are offered, he said that it was necessary to take them from the herds and flocks, and sacrifice tame animals and offer nothing wild, that the offerers of the sacrifices might understand the symbolic meaning of the lawgiver and not be under the influence of an arrogant self-consciousness. For he, who offers a sacrifice, makes an offering also of his own soul in all

171 its moods. I think that these particulars with regard to our discussion are worth narrating, and on account of the sanctity and natural meaning of the law, I have been induced to explain them to you clearly, Philocrates, because of your own devotion to learning.

172 And Eleazar, after offering the sacrifice, and selecting the envoys, and preparing many gifts for the

173 king, despatched us on our journey in great security. And when we reached Alexandria, the king was at once informed of our arrival. On our admission to the palace, Andreas and I warmly greeted

174 the king and handed over to him the letter written by Eleazar. The king was very anxious to meet the envoys, and gave orders that all the other officials should be dismissed and the envoys

175 summoned to his presence az once. Now this excited general surprise, for it is customary for those who come to seek an audience with the king on matters of importance to be admitted to his presence on the fifth day, while envoys from kings or very important cities with difficulty secure admission to the Court in thirty days—but these men he counted worthy of greater honour, since he held their master in such high esteem, and so he immediately dismissed those whose presence he regarded as superfluous and continued walking about until they came in and he was able to welcome them.

176 When they entered with the gifts which had been sent with them and the valuable parchments, on

which the law was inscribed in gold in Jewish characters, for the parchment was wonderfully

prepared and the connexion detween the pages had been so effected as to be invisible, the king as soon as he saw them began to ask them about the books. And when they had taken the rolls out of their coverings and unfolded the pages, the king stood still for a long time and then making obeisance about seven times, he said: ‘I thank you, my friends, and I thank him that sent you still more, and

165. through the mouth, cf. £4. Barn. x. 8. Aristotle, De Generatione Animalium, iii. 6. 5, refutes this common belief and explains its origin. ‘The weasel has just the same kind of womb as all other quadrupeds. How then can the embryo pass from it into the mouth? But because the weasel, like all other cloven-footed animals . . . brings forth extremely small young and often carries them from place to place in her mouth, she has given rise to this opinion’ (quoted by Gifford, Ezseb. 374 a). ‘

167. informers, ¢upanorai—delatores. Graetz cites this passage as an argument for the late date of the Epistle— and thinks that it refers incontestably to the punishment inflicted on two Roman knights at the instigation of the Emperor for bringing false charges against the Praetor Magius Caecilianus in A.D. 21: cp. the concluding words of § 166, ‘Your king as we are informed does quite right in putting such men to death’.

168. has been enacted in the Scripture, otdév eiky kararéraxrar did rhs ypapyjs. Compare § 155. This is probably the first instance where the law is spoken of as Scripture. It is quite a question whether 7 ypady is used in this sense even in the New Testament (see Lightfoot’s note on Gal. iii. 22). We find the phrase ev ypady vépov Movoéws used in the Testaments of the Patriarchs (T. Zab. iii. 4), but there appears to be no instance of 7 ypady used alone in the pre- Christian era. Deissmann has shown that the phrase [xara r)]v ypapny is found on a Fayfim Papyrus of 5-6 A.D.—and argues that in the first instance it was used as the equivalent of 7d yeypappévoy in legal documents (Bzdlical Studies, p. 250). Compare the use of @ypaga and 6:4 ypartay in § 56. Possibly the usage may go back to earlier times.

168. without due reason, lit. ‘of a legendary character’, or ‘in a fabulous way’, reading pvdwdés (as in Eusebius) for @vpwdds as in the MSS. : ; f ;

170. He seemed to me. There is some doubt as to whether this rendering of évdju¢e is possible. Gifford thinks this usage of the word is peculiar to Aristeas and compares the phrases vopi{ew yap trois wodXois in § 128. Wendland and Thackeray conjecture évouigero. Otherwise we must translate ‘ He thought that he had given me a good defence on all the points’. ;

171. sanctity and natural meaning, dca rv ceuvdtnta Kai dvorkiy Sudvovav rod ydpov. The meaning of the latter phrase is uncertain. Schiirer thinks it refers to the ‘ naturalness’ or ‘reasonableness’ of the law. Thackeray translates ‘the solemnity and inner meaning of the law’.

PME UMD l ERO (ARISE RAS! 1173-137

178 most of all God, whose oracles these are.’ And when all, the envoys and the others who were present as well, shouted out at one time and with one voice: ‘God save the King!’ he burst into tears of joy. For his exaltation of soul and the sezse of the overwhelming honour which had been

179 paid: him compelled him to weep over his good fortune. He commanded them to put the rolls back in their places and then after saluting the men, said: ‘It was right, men of God, that I should first of all, pay my reverence to the books for the sake of which I summoned you here and then, when I had done that, to extend the right-hand of friendship to you. It was for this reason that I

180 did this first. I have enacted that this day, on which you arrived, shall be kept as a great day and it will be celebrated annually throughout my life time. It happens also that it is the anniversary of

181 my naval victory over Antigonus. Therefore I shall be glad to feast with you to-day.’ ‘ Everything that you may have occasion to use’, he said, ‘shall be prepared (for you) in a befitting manner and for me also with you.’ After they had expressed their delight, he gave orders that the best quarters near the citadel should be assigned to them, and that preparations should be made for the banquet.

182 And Nicanor summoned the lord high steward, Dorotheus, who was the special officer appointed to look after the Fews, and commanded him to make the necessary preparation for each one. For this arrangement had been made by the king and it is an arrangement which you see maintained to-day. For as many cities (as) have (special) customs in the matter of drinking, eating, and reclining, have special officers appointed zo look after their requirements. And whenever they come to visit the kings, preparations are made in accordance with their own customs, in order that there may be no discomfort to disturb the enjoyment of their visit. The same precaution was taken in the case of the Jewish envoys. Now Dorotheus who was the patron appointed to look after Fezw7sh guests was

183 a very conscientious man. All the stores which were under his control and set apart for the reception of such guests, he brought out for the feast. He arranged the seats in two rows in accordance with the king’s instructions. For he had ordered him to make half the men sit at his right hand and the rest behind him, in order that he might not withhold from them the highest possible honour. When they had taken their seats he instructed Dorotheus to carry out everything in

184 accordance with the customs which were in use amongst his Jewish guests. Therefore he dispensed with the services of the sacred heralds and the sacrificing priests and the others who were accustomed to offer the prayers, and called upon one of our number, Eleazar, the oldest of the Jewish priests, to offer prayer instead. And he rose up and made a remarkable prayer. ‘May Almighty

185 God enrich you, O king, with all the good things which He has made and may He grant you and your wife and your children and your comrades the continual possession of them as long as you live!’ At these words a loud and joyous applause broke out which lasted for a considerable time, and then

186 they turned to the enjoyment of the banquet which had been prepared. All the arrangements for service at table were carried out in accordance with the injunction of Dorotheus. Among the attendants were the royal pages and others who held places of honour at the king’s court.

187 Taking an opportunity afforded by a pause zz the banquet the king asked the envoy who sat in

177. whose oracles these are. Cp.§ 158. This is probably the earliest instance of the application of the term ra Ndéya to the law as a whole, though it is used in Sirach xxxvi. 14 of divine utterances in general. This use of the word is found several times in the New Testament: Acts vii. 38; Rom. iii. 2; Heb. v. 12.

180. celebrated annually. Philo asserts that an annual festival was held at Pharos in his day to celebrate the translation of the LXX (de vita Moysis, ii. 7. 140 M).

naval victory over Antigonus. Philadelphus was decisively defeated by Antigonus Gonatas at the battle of Kos (c. 258). Asaresult of this battle Egypt lost its supremacy for some years, though it regained its power in the battle of Andros. Wendland thinks that Aristeas has purposely turned a defeat into a victory. Thackeray holds that the reference may be to the victory at Andros, This latter suggestion seems very improbable. According to Droysen the battle of Andros did not take place till 245 B.c.—two years after the death of Philadelphus. And even if with Mahaffy we date it 247 B.c.—in the last year of the reign of Philadelphus—it would be impossible to reconcile the statement here with other historical data in Aristeas. A victory in 247 B.C. could not have been made the subject of an annual celebration before the death of Arsinoe (in 270 B.C.), who is assumed to be alive throughout the Epistle.

181. that you may have occasion to use. I adopt the conjecture of Wendland, who reads ois cvyypijobe for the avyxpyoec be Or avyxpnonode of the MSS. One important MS. reads ovyypyjodat, which seems to justify the emendation.

near the citadel. See note on § 41.

182. the lord high steward. The MSS. read dpyinrpos, the chief physician. This does not seem satisfactory, and Josephus paraphrases 6 emi rs rév gévev arodoyns Teraypévos .. . Letronne conjectures apxedéarpos (which is accepted by Wendiland). This word is found only on an Inscription (C.I.G. 4678). The term edéatpos originally meant the official who tasted dishes before the king, and was borrowed from Persia by Alexandria. ‘Apyedéatpos may be translated ‘the lord high steward’, cp. Thackeray, /QR, xv, p. 371. Lumbroso, Recherches sur [économie polit. del Egypte, 205.

183. all the stores, &c. Thackeray translates ‘He laid out all the coverings for the couches which were in his keeping and were set apart for receptions of this kind’.

184. Eleazar. According to Josephus the man’s name was Elisha, and Wendland suggests that this ought to be regarded as the true reading here.

185. your wife and your children. See notes on § 41.

your comrades: opovoovar, lit. ‘Those who are in harmony with you.’ Wendland suggests 6puoyevece ‘ relatives’. 186. among the attendants, or ‘among the guests were royal children’, &c. Ble) i |

the seat of honour (for they were arranged according to seniority), How he could keep his kingdom

188 unimpaired to the end? After pondering for a moment he replied, ‘You could best establish its security if you were to imitate the unceasing benignity of God. For if you exhibit clemency and inflict mild punishments upon those who deserve them in accordance with their deserts, you will

189 turn them from evil and lead them to repentance.’ The king praised the answer and then asked the next man, How he could do everything for the best in all his actions? And he replied, ‘ If a man maintains a just bearing towards all, he will always act rightly on every occasion, remembering that every thought is known to God. If you take the fear of God as your starting-point, you will never miss the goal.’

190 The king complimented this man, too, upon his answer and asked another, How he could have friends like-minded with himself? He replied, ‘If they see you studying the interests of the multitudes over whom you rule; you will do well to observe how God bestows his benefits on the

191 human race, providing for them health and food and all other things in due season.’ After expressing his agreement with the reply, the king asked the next guest, How in giving audiences and passing judgments he could gain the praise even of those who failed to win their suit? And he said, ‘If you are fair in speech to all alike and never act insolently nor tyrannically in your treatment of

192 Offenders. And you will do this if you watch the method by which God acts. The petitions of the worthy are always fulfilled, while those who fail to obtain an answer to their prayers are informed by means of dreams or events of what was harmful 27 their requests and that God does not smite them according to their sins or the greatness of His strength, but acts with forbearance towards them.’

193 The king praised the man warmly for his answer and asked the next in order, How he could be invincible in military affairs? And he replied, ‘If he did not trust entirely to his multitudes or his warlike forces, but called upon God continually to bring his enterprises to a successful issue, while

194 he himself discharged all his duties in the spirit of justice.’ Welcoming this answer, he asked another how he might become an object of dread to his enemies. And he replied, ‘If while maintaining a vast supply of arms and forces he remembered that these things were powerless to achieve a permanent and conclusive result. For even God instils fear into the minds of men by granting reprieves and making merely a display of the greatness of his power.’

195 This man the king praised and then said to the next, What is the highest good in life? And he answered ‘To know that God is Lord of the Universe, and that in our finest achievements it is not we who attain success but God who by his power brings all things to fulfilment and leads us to the goal.

196 The king exclaimed that the man had answered well and then asked the next How he could keep all his possessions intact and finally hand them down to his successors in the same condition? And he answered ‘ By praying constantly to God that you may be inspired with high motives in all your undertakings and by warning your descendants not to be dazzled by fame or wealth, for it is God who bestows all these gifts and men never by themselves win the supremacy ’.

197 The king expressed his agreement with the answer and enquired of the next guest, How he could bear with equanimity whatever befell him? And he said, ‘If you have a firm grasp of the thought that all men are appointed by God to share the greatest evil as well as the greatest good, since it is impossible for one who is a man to be exempt from these. But God, to whom we ought a@/ways: to pray, inspires us with courage to endure.’

198 Delighted with the man’s reply, the king said that all their answers had been good. ‘I will put a question to one other’, é added, ‘and then | will stop for the present: that we may turn our attention

199 to the enjoyment of the feast and spend a pleasant time.’ Thereupon he asked the man, What is the true aim of courage? And he answered, ‘If a right plan is carried out in the hour of danger in accordance with the original intention. For all things are accomplished by God to your advantage, O king, since your purpose is good.’

188. inflict mild punishments, P\iudlwr rods déious emuetkeotepov Kaas eiow a&ior. Thackeray, following Schmidt, inserts # before xa@ws, ‘punish with greater forbearance than is due tothem.’ Cp. also § 208.

189. do everything for the best, following the emendation of Wendland més dv éxaora (xa\\tora) mparrot,

Ifaman...act rightly. I follow the text of Wendland here: Sikaoy ef mpds dmavras diatnpot éavTov, Kad@s Ta éxaora mpdéer. Thackeray reads éavr@ and connects with the following clause €avr@ kahés tra éxaota mpaget. This is very difficult to translate because we cannot render ‘he will act rightly by Himself.’ Dr. Charles has suggested to me that we might possibly read eavrdy (which is found in some MSS.) and translate ‘ He will do everything best as regards himself so long as he observes what is just towards all’; or else we might suppose that a cai has dropped out before €avrdé, and then changing mpdéet to mpdcoo or mpdooe. we might translate ‘If a man maintains righteousness towards all and always acts rightly in himself,’ &c.

starting-point. The emphasis on the connexion between morality and religion is one of the characteristics of the Epistle. For the conception of God as the xarapyn of Ethics see §§ 200, 235.

194. Even God instils. It wiil be observed that there is no logical parallel here between the human and divine action. Wendland suggests that Aristeas makes use of an older collection of sayings, appending to each of them a not always appropriate theological conclusion.

THE: LETIER!' OF ARISTEAS: 200-211

200 When all had signified by their applause their agreement with the answer, the king said to the philosophers (for not a few of them were present), ‘It is my opinion that these men excel in virtue and possess extraordinary knowledge, since on the spur of the moment they have given fitting answers to these questions which I have put to them, and have all made God the starting-point of their words.’

201 And Menedemus, the philosopher of Eretria, said, ‘True, O King—for since the universe is managed by providence and since we rightly perceive that man is the creation of God, it follows

202 that all power and beauty of speech proceed from God.’ When the king had nodded his assent to this sentiment, the speaking ceased and they proceeded to enjoy themselves. When evening came on, the banquet ended,

203 On the following day they sat down to table again and continued the banquet according to the same arrangements. When the king thought that a fitting opportunity had arrived to put inquiries to his guests, he proceeded to ask further questions of the men who sat next in order to those who

204 had given answers on the previous day. He began to open the conversation with the eleventh man, for there were ten who had been asked questions on the former occasion. When silence was

205 established, he asked How he could continue to be rich? After a brief reflection, the man who had been asked the question replied—‘If he did nothing unworthy of his position, never acted licentiously, never Javished expense on empty and vain pursuits, but by acts of benevolence made all his subjects well disposed towards himself. For it is God who is the author of all good things and

206 Him man must needs obey.’ The king bestowed praise upon him and then asked another How he could maintain the truth? In reply to the question he said, ‘ By recognizing that a lie brings great disgrace upon all men, and more especially upon kings. For since they have the power to do whatever they wish, why should they resort to lies? In addition to this you must always remember, O King, that God is a lover of the truth.’ .

207 The king received the answer with great delight and looking at another said, ‘What is the teaching of wisdom?’ And the other replied, ‘As you wish that no evil should befall you, but to be a partaker of all good things, so you should act on the same principle towards your subjects and offenders, and you should mildly admonish the noble and good. For God draws all men to Himself by his benignity.’

208 The king praised him and asked the next in order How he could be the friend of men? And he replied, ‘By observing that the human race increases and is born with much trouble and great suffering : wherefore you must not lightly punish or inflict torments upon them, since you know that the life of men is made up of pains and penalties. For if you understood everything you would be filled with pity, for God also is pitiful.’

209 The king received the answer with approbation and inquired of the next ‘What is the most essential qualification for ruling?’ ‘To keep oneself’, he answered, ‘free from bribery and to practise sobriety during the greater part of one’s life, to honour righteousness above all things, and to make friends of men of this type. For God, too, is a lover of justice.’

210 Having signified his approval, the king said to another ‘ What is the true mark of piety?’ And he replied, ‘To perceive that God constantly works in the Universe and knows all things, and no man who acts unjustly and works wickedness can escape His notice. As God is the benefactor of the whole world, so you, too, must imitate Him and be void of offence.’

grr wekhe king signified his agr eement and said to another ‘ What is the essence of kingship?’ And he replied, ‘ To rule oneself well and not to be led astray by wealth or fame to immoderate or unseemly desires, this 7s the true way of ruling if you reason the matter well out. For all that you really need is yours, and God is free from need and benignant withal. Let your thoughts be such as become a man, and desire not many things but only such as are necessary for ruling.’

201. Menedemus, a Greek philosopher who lived at Eretria in Euboea, where he founded a school of thought. Born about 350 and died between 278 and 275 B.c. He was the disciple of Stilpo and the friend of Antigonus Gonatas. Our knowledge of his philosophy is limited and indefinite; it is derived from statements in Athenaeus, Diogenes Laertius, and Plutarch. We have no knowledge that he ever visited Alexandria, and his death had in all probability occurred before he is introduced into the narrative here. See Gomperz, Greek Thinkers, ii. 205 ff. ; H. Mallett, Histocre de Pécole de Mégare et des écoles a’ Elis et ad’ Evétrie (1848).

206. in addition to this, reading mpoohapBdvery, Wendland prefers mpodapBdvew, which would be translated ‘ you must always set before your mind’.

207. As you wish that no evil. A similar statement of ‘the golden rule’ in its negative form is found in Tob. iv. 15 kai 6 puceis, undevi moujons. Cp. Hillel, ‘ What is hateful to thyself, do not to thy fellow man.’

208. with much trouble, following an emendation of Wendland, who conjectures mévq for xpév@. If we take the MSS. reading we must translate with Thackeray, © By considering after how long a time and through what great sufferings the human race comes to maturity, aye and to the birth !’

211. Thisis the true way. The text is corrupt and some such words must be supplied to make sense.

All that you really need, following a conjecture of Wendland, who suggests dca Séov, for s ovdév. With the

THE LETTERVOFP ARIiSmEAS 212-225

212 The king praised him and asked another man How his deliberations might be for the best? and - he replied, ‘If he constantly set justice before him in everything and thought that injustice was equivalent to deprivation of life. For God always promises the highest blessings to the just.’

213 Having praised him, the king asked the next How he could be free from disturbing thoughts in his sleep? And he replied, ‘You have asked me a question which is very difficult to answer, for we cannot bring our true selves into play during the hours of sleep, but are held fast in these

214 by imaginations that cannot be controlled by reason. For our souls possess the feeling that they actually see the things that enter into our consciousness during sleep. But we make a mistake if we suppose that we are actually sailing on the sea in boats or flying through the air or travelling to other regions or anything else of the kind. And yet we actually do imagine such

215 things to be taking place. So far as it is possible for me to decide, I have reached the following conclusion. You must in every possible way, O King, govern your words and actions by the rule of piety that you may have the consciousness that you are maintaining virtue and that you never choose to gratify yourself at the expense of reason and never by abusing your power do .

216 despite to righteousness. For the mind mostly busies itself in sleep with the same things with which it occupies itself when awake. And he who has all his thoughts and actions set towards the noblest ends establishes himself 2 righteousness both when he is awake and when he is asleep. Wherefore you must be stedfast in the constant discipline of self.’

217 The king bestowed praise on the man and said to another—‘ Since you are the tenth to answer, when you have spoken, we will devote ourselves to the banquet. And then he put the question,

218 How can I avoid doing anything unworthy of myself? And he replied, ‘Look always to your own fame and your own supreme position, that you may speak and think only such things as are

219 consistent therewith, knowing that all your subjects think and talk about you. For you must not appear to be worse than the actors, who study carefully the rdéle, which it is necessary for them to play, and shape all their actions in accordance with it. You are not acting a part, but are really a king, since God has bestowed upon you a royal authority in keeping with your character.’

220 When the king had applauded loud and long in the most gracious way, the guests were urged to seek repose. So when the conversation ceased, they devoted themselves to the next course of the feast.

221 On the following day, the same arrangement was observed, and when the king found an opportunity of putting questions to the men, he questioned the first of those who had been left over

222 for the next interrogation, What is the highest form of government? And he replied, ‘To rule oneself and not to be carried away by impulses. For all men possess a certain natural bent of mind.

223 It is probable that most men have an inclination towards food and drink and pleasure, and kings a bent towards the acquisition of territory and great renown. But it is good that there should be moderation in all things. What God gives, that you must take and keep, but never yearn for things that are beyond your reach.’

224 Pleased with these words, the king asked the next How he could be free from envy? And he after a brief pause replied, ‘If you consider first of all that it is God who bestows on all kings glory and great wealth and no one is king by his own power. All men wish to share this glory but cannot, since it is the gift of God,’

225 The king praised the man in a long speech and then asked another How he could despise his enemies? And he replied, ‘If you show kindness to all men and win their friendship, you need fear no one. To be popular with all men is the best of good gifts to receive from God.’

reading of the MSS. we must translate, ‘Everything is at your command, and it is as nothing.’ Mendelssohn conjectures as ovdevi ‘you, as no one else, possess everything you need.’

214. And yet we actually, following the conjecture of Schmidt, kai roiat@’ érepa trokapBavopev kabeoravat. Thackeray connects with the previous sentence and reads 4 kara rav@ trodapBavopev. ... ‘ Other such things which we then suppose to be taking place.” Mendelssohn would substitute oaddera: for kabeordva, reading kal 6 ravé’ brodap- Bavev ofadderat, ‘ He who makes this supposition is under a delusion.’

216. he who has all his thoughts. Reading with Wendland 6s dé mavra Siadoyirpdy for the MSS. ws d€. Thackeray suggests Geds dé (on the ground that the divine name is always used in the concluding sentence of each response), and

further éypnyopéros for ¢ypyyopés. The translation then runs ‘but God directs every thought and action which aims at the highest both in waking hours and in sleep.’

219. worse than the actors, lit. ‘ the least of the actors.’ 220. the guests were urged, ‘they urged the guests to sleep.’ The text appears to have suffered dislocation. when the conversation ceased, kai ra pev mpods rovrous ws €Ané€ev, lit. ‘ when the turn of these men was ended’ (Thackeray), but probably the text is corrupt. 222. natural bent. For a further account of this inherent bias in human nature see § 108 and especially 277. 223. and great renown, following the emendation of Wendland kai (for kara) ro tis ddéns péyeOos. If we follow the MSS., the meaning is ‘in proportion to the greatness of their renown.’ moderation in all things. See note on § 122, and compare § I 56. 224. by his own power, following the reading of Wendland, map’ éaurov for éavrod, ‘ king of himself.’ 225. best of good gifts. The text is corrupt. For the MSS. kal caddy Sdpov ciAnpevat rapa Oeod rodr’ earl kparvato:—

THE LETIER OF ARISTEAS. 2262236

226 Having praised this answer the king ordered the next man to reply to the question, How he could maintain his great renown? and he replied that ‘If you are generous and large-hearted in bestowing kindness and acts of grace upon others, you will never lose your renown, but if you wish the aforesaid graces to continue yours, you must call upon God continually.’

227 Lhe king expressed his approval and asked the next, To whom ought a man to show liberality ? And he replied, ‘All men acknowledge that we ought to show liberality to those who are well disposed towards us, but I think that we ought to show the same keen spirit of generosity to those who are opposed to us that by this means we may win them over to the right and to what is advantageous to ourselves. But we must pray to God that this may be accomplished, for he rules the minds of all men.’

228 Having expressed his agreement with the answer, the king asked the sixth to reply to the question, To whom ought we to exhibit gratitude? And he replied, ‘To our parents continually, for God has given us a most important commandment with regard to the honour due to parents. In the next place He reckons the attitude of friend towards friend for He speaks of “a friend which is as thine own soul”. You do well in trying to bring all men into friendship with yourself.’

229 The king spoke kindly to him and then asked the next, What is it that resembles beauty in value? And he said, ‘Piety, for it is the pre-eminent form of beauty, and its power lies in love, which is the gift of God. This you have already acquired and with it all the blessings of life.’

230 The king in the most gracious way applauded the answer and asked another How, if he were to fail, he could regain his reputation again in the same degree? And he said, ‘It is not possible for you to fail, for you have sown in all men the seeds of gratitude which produce a harvest of goodwill,

231 and this is mightier than the strongest weapons and guarantees the greatest security. But if any man does fail, he must never again do those things which caused his failure, but he must form friendships and act justly. For it is the gift of God to be able to do good actions and not the contrary.’

232 Delighted with these words, the king asked another How he could be free from grief? And he replied, ‘If he never injured any one, but did good to everybody and followed the pathway of

233 righteousness, for its fruits bring freedom from grief. But we must pray to God that unexpected evils such as death or disease or pain or anything of this kind may not come upon us and injure us. But since you are devoted to piety, no such misfortune will ever come upon you.’

234 The king bestowed great praise upon him and asked the tenth, What is the highest form of glory ? And he said, ‘To honour God, and this is done not with gifts and sacrifices but with purity of soul and holy conviction, since all things are fashioned and governed by God in accordance with His will. Of this purpose you are in constant possession as all men can see from your achievements in the past and in the present.’

235 With loud voice the king greeted them all and spoke kindly to them, and all those who were present expressed their approval, especially the philosophers. For they were far superior to them [i.e. the philosophers] both in conduct and in argument, since they always made God their startingpoint. After this the king to show his good feeling proceeded to drink the health of his guests.

236 On the following day the same arrangements were made for the banquet, and the king, as soon as an opportunity occurred, began to put questions to the men who sat next to those who had already responded, and he said to the first ‘Is wisdom capable of being taught?’ And he said, ‘ The soul is so constituted that it is able by the divine power to receive all the good and reject the contrary.’

237 The king expressed approval and asked the next man, What is it that is most beneficial to health ? And he said, ‘Temperance, and it is not possible to acquire this unless God create a disposition towards it.’

238 The king spoke kindly to the man and said to another, ‘How can a man worthily pay the debt of gratitude to his parents?’ And he said, ‘ By never causing them pain, and this is not possible unless God dispose the mind to the pursuit of the noblest ends.’

239 #Theking expressed agreement and asked the next How he could become an eager listener? And he said, ‘By remembering that all knowledge is useful, because it enables you by the help of God in

Thackeray suggests kat kaddv Sapa (as above). Wendland conjectures kai kadny dd£ay eihnpévar Sapov—* To win a fair reputation is the highest gift of God.’

227. To whom ought a man, reading with Wendland zpos riva for the MSS. wés twa.

228. most important commandment. Exod. xx. 12.

a friend. ..as thine own soul, ico 77) Wux7 tov Pirov, quoted from the LXX of Deut. xiii. 6 didos ioos tis Wuxns

236. The soul is so constituted, &c., or ‘ The soul is ad God’s power so adapted as to accept all that is good and to reject what is contrary thereto’ (Thackeray). For the conception that Divine assistance is needed for the attainment of virtue see §§ 226, 238, 248.

THE LETTERCOP, ARIST EAS 230-252

a time of emergency to select some of the things which you have learned and apply them to the crisis which confronts you. And so the efforts of men are fulfilled by the assistance of God.’

240 The king praised him and asked the next How he could avoid doing anything contrary to law ? And he said, ‘If you recognize that it is God who has put the thoughts into the hearts of the lawgivers that the lives of men might be preserved, you will follow them.’

241 The king acknowledged the man’s answer and said to another, ‘What is the advantage of kinship?’ And he replied, ‘ If we consider that we ourselves are afflicted by the misfortunes which fall upon our relatives and if their sufferings become our own—then the strength of kinship is

242 apparent at once, for it is only when such feeling is shown that we shall win honour and esteem in their eyes. For help, when it is linked with kindliness, is of itself a bond which is altogether indissoluble. And in the day of their prosperity we must not crave their possessions, but must pray God to bestow all manner of good upon them.’

243 And having accorded to him the same praise as to the rest, the king asked another How he could attain freedom from fear? And he said, ‘When the mind is conscious that it has wrought no evil, and when God directs it to all noble counsels.’

244 The king expressed his approval and asked another How he could always maintain a right judgement? And he replied, ‘If he constantly set before his eyes the misfortunes which befall men and recognized that it is God who takes away prosperity from some and brings others to great honour and glory.’

245 The king gave a kindly reception to the man and asked the next to answer the question How he could avoid a life of ease and pleasure? And he replied, ‘If he continually remembered that he was the ruler of a great empire and the lord of vast multitudes, and that his mind ought not to be occupied with other things, but he ought always to be considering how he could best promote their welfare. He must pray, too, to God that no duty might be neglected.’

2406 Having bestowed praise upon him, the king asked the tenth How he could recognize those who were dealing treacherously with him? And he replied to the question, ‘If he observed whether the bearing of those about him was natural and whether they maintained the proper rule of precedence at receptions and councils, and in their general intercourse, never going beyond the bounds of

247 propriety in congratulations or in other matters of deportment. But God will incline your mind, O King, to all that is noble.’ When the king had expressed his loud approval and praised them all individually (amid the plaudits of all who were present), they turned to the enjoyment of the feast.

248 And on the next day, when the opportunity offered, the king asked the next man, What is the grossest form of neglect? And he replied, ‘If a man does not care for his children and devote every effort to their education. For we always pray to God not so much for ourselves as for our children that every blessing may be theirs. Our desire that our children may possess self-control is only realized by the power of God.’

249 The king said'that he had spoken well and then asked another How he could be patriotic? ‘By keeping before your mind,’ he replied, ‘the thought that it is good to live and die in one’s own country. Residence abroad brings contempt upon the poor and shame upon the rich as though they had been banished for acrime. If you bestow benefits upon all, as you continually do, God will give you favour with all and you will be accounted patriotic.’

250 After listening to this man, the king asked the next in order How he could live amicably with his wife? And he answered, ‘By recognizing that womankind are by nature headstrong and energetic in the pursuit of their own desires, and subject to sudden changes of opinion through fallacious reasoning, and their nature is essentially weak. It is necessary to deal wisely with them

251 and not to provoke strife. For the successful conduct of life the steersman must know the goal toward which he ought to direct his course. It is only by calling upon the help of God that men can steer a true course of life at all times.’

252 The king expressed his agreement and asked the next How he could be free from error? And

239. apply them to the crisis. The text is uncertain. The MSS. read avéurori67s mpos ra Tey Katpoy ay avturpaconrat, Which is obviously corrupt. Thackeray renders ‘that ... bringing it to bear upon an emergency thou mayest counteract the events of critical times ’.

242. help, when it is linked, rd yap ovvepyés edvdws ywvopevov. Some editors prefer rd yap ovyyevés, ‘kinship.’

246. natural, lit. ‘ free’, éhevOeprov. ;

If he observed whether. It is doubtful whether the sentence refers to the conduct of the king or the courtiers. If we read pndev imepreivovras tov déovros, we must adopt the latter alternative. If we read tmepreive, the former is just possible and we may translate, ‘ If he maintained a free bearing and constantly observed the proper rule of precedence at receptions, councils, and in his general intercourse with those about him and took care to avoid exceeding the bounds of propriety in his congratulations,’ &c. The other reading and rendering, however, provides the best answer to the question.

248. Our desire, 1d dé émideicOa madia for the MSS. radelay. Wendland also suggests that we should read éxd€cOat, ‘ But tolive to see our children endowed with self-control is a gift,’ &c.

THE LETIER OF "ARISTEAS: 252-266

he replied, ‘If you always act with deliberation and never give credence to slanders, but prove for yourself the things that are said to you and decide by your own judgement the requests which are made to you and carry out everything in the light of your judgement, you will be free from error, O King. But the knowledge and practice of these things is the work of the Divine power.’

253 Delighted with these words, the king asked another How he could be free from wrath? And he said in reply to the question, ‘If he recognized that he had power over all even to inflict death upon them, if he gave way to wrath, and that it would be useless and pitiful if he, just because he was lord,

254 deprived many of life. What need was there for wrath, when all men were in subjection and no one was hostile to him? It is necessary to recognize that God rules the whole world in the spirit of kindness and without wrath at all, and you,’ said he, ‘O King, must of necessity copy His example.’

255 Theking said that he had answered well and then inquired of the next man, What is good counsel ? ‘To act well at all times and with due reflection,’ he explained, ‘comparing what zs advantageous to our own policy with the injurious effects that would result from the adoption of the opposite view, in order that by weighing every point we may be well advised and our purpose may be accomplished. And most important of all, by the power of God every plan of yours will find fulfilment because you practise piety.’

256 Lhe king said that this man had answered well, and asked another What is philosophy? And he explained, ‘To deliberate well in reference to any question that emerges and never to be carried away by impulses, but to ponder over the injuries that result from the passions, and to act rightly as the circumstances demand, practising moderation. But we must pray to God to instil into our mind a regard for these things.’

257 The king signified his consent and asked another How he could meet with recognition when travelling abroad? ‘ By being fair to all men, he replied, ‘and by appearing to be inferior rather than superior to those amongst whom he was travelling. For it is a recognized principle that God by His very nature accepts the humble. And the human race loves those who are willing to be in subjection to them.’

258 Having expressed his approval at this reply, the king asked another How he could build in such a way that his structures would endure after him? And he replied to the question, ‘If his creations were on a great and noble scale, so that the beholders would spare them for their beauty, and if he never dismissed any of those who wrought such works and never compelled others to minister to his

259 needs without wages. For observing how God provides for the human race, granting them health and mental capacity and all other gifts, he himself should follow His example by rendering to men a recompense for their arduous toil. For it is the deeds that are wrought in righteousness that abide continually.’

260 The king said that this man, too, had answered well and asked the tenth, What is the fruit of wisdom? And he replied, ‘That a man should be conscious in himself that he has wrought no evil

261 and that he should live his life in the truth. Since it is from these,O mighty King, that the greatest joy and stedfastness of soul and strong faith in God accrue to you if you rule your realm in piety.’ And when they heard the answer they all shouted with loud acclaim, and afterwards the king in the fullness of his joy began to drink their healths.

262 And onthe next day the banquet followed the same course as on previous occasions, and when the opportunity presented itself the king proceeded to put questions to the remaining guests, and

263 he said to the first, ‘How can a man keep himself from pride?’ And he replied, ‘If he maintains equality and remembers on all occasions that he is a man ruling over men. And God brings the proud to nought, and exalts the meek and humble.’

264 The king spoke kindly to him and asked the next, Whom ought a man to select as his counsellors? and he replied, ‘ Those who have been tested in many affairs and maintain unmingled

| goodwill towards him and partake of his own disposition. And God manifests Himself to those who are worthy that these ends may be attained.’

265 The king praised him and asked another, What is the most necessary possession for a king? ‘The friendship and love of his subjects,’ he replied, ‘ for it is through this that the bond of goodwill is rendered indissoluble. And it is God who ensures that this may come to pass in accordance with your wish,’

266 The king praised him and inquired of another, What is goal of speech? And he replied, ‘To

255. comparing what is advantageous. The meaning is not clear. I follow Wendland in supplying the clause in italics. Thackeray translates, ‘And while forming our decisions not neglecting to weigh [lit. comparing] the injurious effects of following the opposite view.’

257. It is arecognized principle, cows. Thackeray takes the word with the latter clause only : ‘the human race commonly loves,’ &c.

THE LET TERTOR kia ASr.206-270

convince your opponent by showing him his mistakes in a well-ordered array of arguments. For in this way you will win your kearer, not by opposing him, but by bestowing praise upon him with a view to persuading him. And it is by the power of God that persuasion is accomplished.’

267 The king said that he had given a good answer, and asked another How he could live amicably with the many different races who formed the population of his kingdom? ‘ By acting the proper part towards each, he replied, ‘and taking righteousness as your guide, as you are now doing with the help of the insight which God bestows upon you.’

268 The king was delighted by this reply, and asked another ‘ Under what circumstances ought a man to suffer grief?’ ‘In the misfortunes that befall our friends, he replied,‘ when we see that they are protracted and irremediable. Reason does not allow us to grieve for those who are dead and set free from evil, but all men do grieve over them because they think only of themselves and their own advantage. It is by the power of God alone that we can escape all evil.’

269 The king said that he had given a fitting answer, and asked another, How is reputation lost? And he replied, ‘When pride and unbounded self-confidence hold sway, dishonour and loss of reputation are engendered. For God is the Lord of all reputation and bestows it where He will.’

270 The king gave his confirmation to the answer, and asked the next man, To whom ought men to

entrust themselves? ‘To those,’ he replied, ‘who serve you from goodwill and not from fear or self-

interest, thinking only of their own gain. For the one is the sign of love, the other the mark of ill-will and time-serving. For the man who is always watching for his own gain is a traitor at heart.

But you possess the affection of all your subjects by the help of the good counsel which God bestows

upon you.’

The king said that he had answered wisely, and asked another, What is it that keeps a kingdom safe? And he replied to the question, ‘Care and forethought that no evil may be wrought by those who are placed in a position of authority over the people, and this you always do by the help of God who inspires you with grave judgement’.

272 The king spoke words of encouragement to him, and asked another, What is it that maintains gratitude and honour? And he replied, ‘ Virtue, for it is the creator of good deeds, and by it evil is destroyed, even as you exhibit nobility of character towards all by the gift which God bestows upon you.’

273. Theking graciously acknowledged the answer and asked the eleventh (since there were two more than seventy), How he could in time of war maintain tranquillity of soul? And he replied, ‘ By remembering that he had done no evil to any of his subjects, and that all would fight for him in return for the benefits which they had received, knowing that even if they lose their lives, you will care for those

274 dependent on them. For you never fail to make reparation to any—such is the kind-heartedness with which God has inspired you.’ The king loudly applauded them all and spoke very kindly to them and then drank a long draught to the health of each, giving himself up to enjoyment, and lavishing the most generous and joyous friendship upon his guests.

275 On the seventh day much more extensive preparations were made, and many others were present from the different cities (among them a large number of ambassadors). When an opportunity occurred, the king asked the first of those who had not yet been questioned How he could avoid

276 being deceived by fallacious reasoning ? and he replied, ‘ By noticing carefully the speaker, the thing spoken, and the subject under discussion, and by putting the same questions again after an interval in different forms. But to possess an alert mind and to be able to form a sound judgement in every case is one of the good gifts of God, and you possess it, O King.’

27; The king loudly applauded the answer and asked another, Why is it that the majority of men never become virtuous? ‘Because,’ he replied, ‘all men are by nature intemperate and inclined to

278 pleasure. Hence, injustice springs up and a flood of avarice. The habit of virtue is a hindrance

to those who are devoted to a life of pleasure because it enjoins upon them the preference of

temperance and righteousness. For it is God who is the master of these things.’

79 The king said that he had answered well, and asked, What ought kings to obey? And he said,

‘ The laws, in order that by righteous enactments they may restore the lives of men. Even as you

266. by showing him his mistakes, &c., or ‘ pointing out his errors by means of the chain of arguments which he has formulated’ (Thackeray).

273. in return for the benefits, or ‘for the glory of rendering thee service’ (Thackeray).

for those dependent on them, ray Biev, or ‘for their welfare’ (Thackeray).

277. by nature intemperate. Aristeas has no developed doctrine of original sin but he lays stress on the natural bias or yezery in human nature, cp. § 108, 222f. His clear enunciation of this view is remarkable, because there is little reference to the yezer in Alexandrian literature. Tennant says that he is unable to find ‘any certain proof that the yezer doctrine was adopted by the Alexandrian’ (Zhe Fall and Original Sin, p. 138). It is of course common in Sirach and Palestinian literature. .

by such conduct in obedience to the Divine command have laid up in store for yourself a perpetual memorial.’

280 The king said that this man, too, had spoken well, and asked the next, Whom ought we to appoint as governors? And he replied, ‘All who hate wickedness, and imitating your own conduct act righteously that they may maintain a good reputation constantly. For this is what you do, O mighty King,’ he said, ‘and it is God who has bestowed upon you the crown of righteousness.’

281 The king loudly acclaimed the answer and then looking at the next man said, ‘ Whom ought we to appoint as officers over the forces?’ And he explained, ‘Those who excel in courage and righteousness and those who are more anxious about the ‘safety of their men than to gain a victory by risking their lives through rashness. For as God acts well towards all men, so too you in imitation of Him are the benefactor of all your subjects.’

282 The king said that he had given a good answer and asked another, What man is worthy of admiration? And he replied, ‘The man who is furnished with reputation and wealth and power and possesses a soul equal to it all. You yourself show by your actions that you are most worthy of admiration through the help of God who makes you care for these things.’

283. The king expressed his approval and said to another ‘To what affairs ought kings to devote most time?’ And he replied, ‘To. reading and the study of the records of official journeys, which are written in reference to the varzous kingdoms, with a view to the reformation and preservation of the subjects. And it is by such activity that you have attained to a glory which has never been approached by others, through the help of God who fulfils all your desires.’

284 The king spoke enthusiastically to the man and asked another How ought a man to occupy himself during his hours of relaxation and recreation? And he replied, ‘To watch those plays which can be acted with propriety and to set before one’s eyes scenes taken from life and enacted

285 with dignity and decency is profitable and appropriate. For there is some edification to be found even in these amusements, for often some desirable lesson is taught by the most insignificant affairs of life. But by practising the utmost propriety in all your actions, you have shown that you are a philosopher and you are honoured by God on account of your virtue.’

286 The king, pleased with the words which had just been spoken, said to the ninth man, How ought a man to conduct himself at banquets? And he replied, ‘You should summon to your side men of learning and those who are able to give you useful hints with regard to the affairs of your kingdom and the lives of your subjects (for you could not find any theme more suitable or more

287 educative than this) since such men are dear to God because they have trained their minds to contemplate the noblest themes—as you indeed are doing yourself, since all your actions are directed by God.’

288 Delighted with the reply, the king inquired of the next man, What is best for the people? That a private citizen should be made king over them or a member of the royal family? And he

289 replied, ‘He who is best by nature. For kings who come of royal lineage are often harsh and severe towards their subjects. And still more is this the case with some of those who have risen from the ranks of private citizens, who after having experienced evil and borne their share of

290 poverty, when they rule over multitudes turn out to be more cruel than the godless tyrants. But, as I have said, a good nature which has been properly trained is capable of ruling, and you are a great king, not so much because you excel in the glory of your rule and your wealth but rather because you have surpassed all men in clemency and philanthropy, thanks to God who has endowed you with these qualities,’

291 The king spent some time in praising this man and then asked the last of all, What is the

280. crown of righteousness, cf. 2 Tim. iv.8. The phrase is also found in the Testaments of the Twelve Patriarchs (T.Levi viii. 1) where it is used of the crown of the High Priest. 281. risking. MSS. read mepiBdddovras, which Schmidt has emended into rapaBd)Xovras. 282. possesses a soul equal to it all, or ‘yet inwardly regards himself as on an equality with all men’ (Thackeray). who makes you care, diddvtos els ratra tiv énupéhevay, This isthe reading of the MSS., but Wendland prefers to emend éemipéAeray into émiréAccavy. ‘Who grants you the capacity for attaining these things.’ 283. the records of official journeys. [Illustrations of these travel-diaries or acta diurna are to be found in the Papyri as Wendland points out. See Wilcken, article on tropynpatiopoi in Phtlologus, liii. 80 ff. written in reference to the kingdoms. Mendelssohn reads rods Bacideis for tas Bactdetas, ‘ written for kings.’ 284. is profitable and appropriate, following the suggestion of Mendelssohn to read Bio cippopoy kat kaOjxov for the MSS. roi (S.0is) coppovay kai katéx@v, which cannot be translated without infringing the canons of Greek syntax. 286. give you useful hints, reading with Wendland ypjoipa for xpypara. more suitable or ... educative, ¢upeheor«poy i) pwovotxarepovs Thackeray renders ‘No more harmonious or sweeter music could’st thou find’. 288. king over them, reading én’ airév (Wendland) for im atray ‘appointed by them’. He who is best, reading rév @piorov (with Schmidt) for ro dpeorov. 291. some time. Wendland attaches this phrase to the previous clause.

THE LETTER PORPGARISTEAS 291-300

greatest achievement in ruling an empire? And he replied, ‘ That the subjects should continually dwell in a state of peace, and that justice should be speedily administered in cases of dispute.

292 These results are achieved through the influence of the ruler, when he is a man who hates evil and loves the good and devotes his energies to saving the lives of men, just as you consider injustice the worst form of evil and by your just administration have fashioned for yourself an undying reputation, since God bestows upon you a mind which is pure and untainted by any evil.’

293 And when he ceased, loud and joyful applause broke out for some considerable time. When it stopped the king took a cup and gave a toast in honour of all his guests and the words which they had uttered. Then in conclusion he said, ‘I have derived the greatest benefit from your presence.

294 I have profited much by the wise teaching which you have given me in reference to the art of ruling.’ Then he ordered that three talents of silver should be presented to each of them, and appointed one of his slaves to deliver over the money. All at once shouted their approval, and the banquet became a scene of joy, while the king gave himself up to a continuous round of festivity.

295 I have written at length and must crave your pardon, Philocrates. I was astonished beyond measure at the men and the way in which on the spur of the moment they gave answers which

296 really needed a long time to devise. For though the questioner had given great thought to each particular question, those who replied one after the other had their answers to the questions veady at once and so they seemed to me and to all who were present and especially to the philosophers to be worthy of admiration. And I suppose that the thing will seem incredible to those who will

297 read my narrative in the future. But it is unseemly to misrepresent facts which are recorded in the public archives. And it would not be right for me to transgress in such a matter as this. I tell the story just as it happened, conscientiously avoiding any error. I was so impressed by the force of their utterances, that I made an effort to consult those whose business it was to make

298 a record of all that happened at the royal audiences and banquets. For it is the custom, as you know, from the moment the king begins to transact business until the time when he retires to rest, for a record to be taken of all his sayings and doings—a most excellent and useful arrangement.

299 For on the following day ¢he minutes of the doings and sayings of the previous day are read over before business commences, and if there has been any irregularity, the matter is at once set right.

300 I obtained therefore, as has been said, accurate information from the public records, and I have set forth the facts in proper order since I know how eager you are to obtain useful information.

301 Three days later Demetrius took the men and passing along the sea-wall, seven stadia long, to the island, crossed the bridge and made for the northern districts of Pharos. There he assembled them in a house, which had been built upon the sea-shore, of great beauty and in a secluded situation, and invited them to carry out the work of translation, since everything that they needed for the purpose

3o2 was placed at their disposal. So they set to work comparing their several results and making them agree,and whatever they agreed upon was suitably copied out under the direction of Demetrius.

303 And the session lasted until the ninth hour; after this they were set free to minister to their physical

304 needs. Everything they wanted was furnished for them on a lavish scale. In addition to this Dorotheus made the same preparations for them daily as were made for the king himself—for thus he had been commanded by the king. In the early morning they appeared daily at the Court, and

305 after saluting the king went back to their own place. And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and

306 translating the particular passage wpon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed? And they explained that it was a token that they had done no evil (for every form of activity is wrought by means of the hands) since in their noble and holy way they regard everything as a symbol of righteousness and truth.

295. [have written at length, eta mXclova. Mendelssohn suggests ef memAcdvaxa (‘if I have been too prolix”) and this emendation is accepted by Wendland and Thackeray.

297. I was so impressed, or ‘ after hearing with approval at their own mouth their powers of speech’ (Thackeray). For the allusion to the recorders see Wilcken’s article mentioned in § 283.

298. from the moment. The MSS. read dq’ jjs dv fépas for which Mendelssohn reads Spas. Probably, as Thackeray suggests, the original text ran aq’ jjs dv 6 Baowhed’s dpénrar with an ellipse of dpas (cp. Luke vii. 45) and npeépas is an interpolation.

300. from the public records, or ‘ from the keepers of the public records’ (Thackeray).

301. the sea-wall. The Heptastadion or breakwater which connected Alexandria with the island of Pharos and divided the bay into two main harbours. See the description in Strabo, xvii. 6. 792, and Botti’s map of Alexandria in Mahafty’s Ptolemaic Dynasty.

302. making them agree. Contrast the later traditions which represent the agreement as supernatural. See Introduction ix on Pseudo-Justin, Cohortatio ad Graecos, Irenaeus, Clement of Alex. and Epiphanius.

304. Dorotheus is represented in § 182 as the special officer appointed to look after the needs of Jewish guests.

305. they washed their hands. For the Jewish customs of purification see Schiirer, 27, ii. 2. 109 ; the Szbylline Oracles, iii. 591, and the references in the New Test.: Matt. xv. 2, xxiii. 25, 26; Mark vii. 2-5; Luke xi. 38, 39.

306. every form of activity. Thackeray compares the statement of Aristobulus (ap. Eusebius, P£, viii. 10. 377 a)

307 As I have already said, they met together daily in the place which was delightful for its quiet and its brightness and applied themselves to their task. And it so chanced that the work of translation was completed i in seventy-two days, just as if this had been arranged of set purpose.

308 When the work was completed, Demetrius collected together ‘the Jewish population in the place where the translation had been made, and read it over to all, in the presence of the translators, who met with a great reception also from the people, because of the great benefits which they had

309 conferred upon them. They bestowed warm praise upon Demetrius, too, and urged him to have the whole law transcribed and present a copy to their leaders.

310 After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no

311 alteration should be made in it. And when the whole company expressed their approval, they bade them pronounce a curse in accordance with their custom upon any one who should make any alteration either by adding anything or changing in any way whatever any of the words which had been written or making any omission. This was a very wise precaution to ensure that the book might be preserved for all the future time unchanged.

312 When the matter was reported to the king, he rejoiced greatly, for he felt that the design which he had formed had been safely carried out. The whole book was read over to him and he was greatly astonished at the spirit of the lawgiver. And he said to Demetrius, ‘ How is it that none of the historians or the poets have ever thought it worth their while to allude to such a wonderful

313 achievement?’ And he replied, ‘ Because the law is sacred and of divine origin. And some of those who formed the intention of dealing with it have been smitten by God and therefore desisted from

314 their purpose.’ He said that he had heard from Theopompus that he had been driven out of his mind for more than thirty days because he intended to insert in his history some of the incidents from the earlier and somewhat unreliable translations of the law. When he had recovered

315 a little, he besought God to make it clear to him why the misfortune had befallen him. And it was revealed to him in a dream, that from idle curiosity he was wishing to communicate sacred truths to common men, and that if he desisted he would recover his health. I have heard, too, from the lips

316 of Theodektes, one of the tragic poets, that when he was about to adapt some of the incidents recorded in the book for one of his plays, he was affected with cataract in both his eyes. And when

dare at xetpes emt Suvdpews voouvTat Oeod. Kal yap gore vonoat THY Tmasay ioxdy TOV avOpar av Kal Tas evepyclas év Tals xXepolv eivat. Cp, also the reference to the Tephilla, § 159.

310. the Jewish community, rév dro rov moduredparos. Though the Jews enjoyed the rights of citizenship at Alexandria, they nevertheless formed an independent and separate community within the city. This community, as Strabo (quoted by Josephus, Azz. xiv. 7. 2) tells us, was presided over by an e6vapxns, ‘ who governs the people and administers justice among them and sees that they fulfil their obligations and obey orders just like the archon of an independent city.’ The use of the term moXirevya for the Jewish community is confirmed by the Berenice inscription quoted by Schiirer, “7, ii.2. 246. It is rather striking that there should be no allusion to the ethnarch in the present passage, and that the term mpeoBirepo should be used in connexion both with the translators and the community. It almost looks as if the word ‘ ethnarch’ had accidentally dropped out.

311. They bade them, so Eusebius. The MSS. of Aristeas read ‘ He (i.e. Demetrius) gave orders’.

in accordance with their custom, cf. Deut. iv. 2, xii. 32 ; Rev. xxii. 18f. Possibly this statement may point to the fact that at the time when the Epistle was written, the text of the LXX had begun to be tampered with. We know that corruptions had crept into the text as early as the time of Philo, and Justin Martyr charges the Jewish authorities with the deliberate excision of many passages ; see Swete, /wtrvoduction, pp. 478-9.

314. Theopompus, a Greek historian and rhetorician, born c. 380 B.C. at Chios. He became the pupil of Isocrates, who advised him to devote himself to writing history. He lived under the protection of Alexander, and after his death was expelled from Chios; he went to Egypt about 305 B.C., but was coldly received by Ptolemy I. Among the writings ascribed to him are 7he Hellenica, The Epitome of Herodotus, The History of Philip, and several panegyrics and hortatory addresses, the chief of which is 7he Letter to Alexander. The papyrus fragment of a Greek historian discovered by Grenfell and Hunt is regarded by some authorities as an extract from the Hedlenica (Oxyrhynchus Pap.V, 1908), He is described (Phot. Cod. 176) as a busybody (7oAvmpdypov), which gives point to the meprepyarduevos of § 315. Theopompus’ writings seem to have been characterized by a pretentious and turgid rhetoric, and a fondness for sensational stories. The fragments which remain of his works are collected in Miiller, Frag. Hist. Graec. i, and in Zhe Fragments of Theopompus and C ratippus (Oxford, 1909).

earlier and... unreliable translations, tiva rav mponpynverpeveav emopanéarepoy ek Tod vounov mpootaropeiv. I follow Wendland in taking emoadéorepov with mponppynvevpevoy. Thackeray, however, takes it with mpootoropew and translates, ‘ when he was too rashly intending to introduce into his history some of the incidents from the law which had previously been translated.’ For the reference to Greek translations earlier than the LXX, see note on § 30.

316. Theodektes (c. 380-340 B.C.), Greek rhetorician and tragic poet, pupil of Isocrates and Plato and friend of Aristotle, lived the greater part of his life at Athens. He is said to have been defeated by Theopompus in the contest for the oratorical prize arranged by Artemisia, though he won the prize for tragedy. He is said to have been victorious eight times out of thirteen dramatic contests. The fragments of his works are collected in Nauck (T7vagicorum Graecorum Fragmenta, 1887). See monograph by C. F. Marker (Breslau, 1835), and article in Smith, Dict. Gr. and Rom. Biog.

“in the book. As Thackeray says, ‘ This seems to be the earliest use of 1) Bi(3\os for a collection of sacred writings.’

THE LETTER OF ARS iio 416-322

he perceived the reason why the misfortune had befallen him, he prayed to God for many days and was afterwards restored.

And after the king, as I have already said, had received the explanation of Demetrius on this point, he did homage and ordered that great care should be taken of the books, and that they should be sacredly guarded. And he urged the translators to visit him frequently after their return to Judea, for it was only right, he said, that he should now send them home. But when they came back, he would treat them as friends, as was right, and they would receive rich presents from him. He ordered preparations to be made for them to return home, and treated them most munificently. He presented each one of them with three robes of the finest sort, two talents of gold, a sideboard weighing one talent, all the furniture for three couches.

And with the escort he sent Eleazar ten couches with silver legs and all the necessary equipment, a sideboard worth thirty talents, ten robes, purple, and a magnificent crown, and a hundred pieces of the finest woven linen, also bowls and dishes, and two golden beakers to be dedicated to God. He urged him also ina letter that if any of the men preferred to come back to him, not to hinder them. For he counted it a great privilege to enjoy the society of such learned men, and he would rather lavish his wealth upon them than upon vanities.

And now Philocrates, you have the complete story in accordance with my promise. I think that you find greater pleasure in these matters than in the writings of the mythologists. For you are devoted to the study of those things which can benefit the soul, and spend much time upon it. I shall attempt to narrate whatever other events are worth recording, that by perusing them you may secure the highest reward for your zeal.

We have elsewhere BiPXos or BiBAiov Stayxns (Ecclus. xxiv. 23; 1 Macc. i. 57), ra BiBXia tov vdpov (I Macc. i. 56) ra BuBdia ra dya (1 Macc. xii. 9). It is possible, however, that the reference to the ry iepay BiBAov in 2 Macc. viii. 23 may be earlier. Cp. also the allusion to the line as Scripture, dua ris ypagis in § 168.

318. they would receive rich presents, kai oAvdwpias ths peyiorns TevSeoIa. For modvdwpias (MSS. and Joseph.) Mahaffy (CZass. Rev. viil. 349) suggests mohvepias, which is adopted by Wendland and Thackeray, ‘They would meet with the utmost consideration at his hands.’

319, 320. a sideboard. The MSS. read kvdixoy (in both paragraphs), which generally means goblet or beaker. Wendland suggests xvAtcetov—side-board. ‘The form kvAikov, however, occurs in 1 Macc. xv. 32, where a piece of furniture for supporting vessels is clearly intended, and that is probably the meaning here’ (Thackeray).

tik BOOKS OF ADAM AND EYE

§ 1. A SHORT ACCOUNT OF THE BOOK.

THE Book, or rather Books, which bear the name of Adam belong to a cycle of legendary matter, of which the Jews were fond, and which the Christians took, and developed, from them. It is hard to tell how much belongs to the original Jewish kernel.

Ginzberg (Fewzsh Encyc. i. 179-81, ‘Book of Adam’), in reconstructing this, combines most of the matter to be found in the Greek and Latin versions of the story, even including those parts of the Latin which the editor of the Slavonic saw fit to omit.

The Book opens with the period immediately following the expulsion from paradise, which is treated as a garden of fruit-trees; not in Heaven, but separated only by a low wall from the earth (cf. Apoc. Mos. xvii. 1). If we endeavour to reconstruct the Greek ‘ Apocalypsis Mosis’ by the aid of the Slavonic Life of Adam, we shall be compelled to pass over the opening sections of the Latin ‘Vita’ and begin with the dream of Eve, which follows immediately on their departure to the west, where they sojourn eighteen years and two months, and where Cain and Abel are born. This dream foreshadows Abel’s murder which is then related.1. The parents are overcome with grief, but comforted by the appearance of Michael, who promises them another son. After this Seth is born.

The story then hastens at once to the death-bed scene where Adam is lying ill, surrounded by his sixty-three children, whom he intends to bless before he dies. Seth is distressed and surprised at his condition, for pain and sickness is to him a thing unknown. Adam tells the story of his fall and God’s curse upon him. Adam’s cries of woe rouse Seth to action, and at his father’s request he undertakes to go with Eve to the gate of paradise, there to pray God to give him oil from the Tree of Life to anoint Adam. On their way they are attacked by a beast (which the Vita wrongly calls a serpent and identifies with the devil); this is merely a sign of the beast’s revolt, which followed the Fall (Apoc. Mos. xi). Eve is powerless before it, Seth is bitten, Vit. xxxvii. 1, xxxix. 2 = Apoc. Mos. xii. 1-2 (A) x. 3, but succeeds in escaping by frightening it with God’s judgement. Their prayers for mercy are answered by a promise of a pure heart in the future, Apoc. Mos. xiii. 3-5. The Vita turns this into a prophecy of Christ (xlii. 2).

They are told to go back, as Adam will die ‘in six days’. On their return Adam abuses Eve, who has brought a curse on all mankind, and asks her to tell their children how she was deceived (the Vita evades this by adding ‘ after my death’), which she proceeds to do; cf. Apoc. Mos. x, xiv, with Vita xliv. Her fall is told in such a way as to suggest a double element in the source of the narrative. The devil sometimes appears as the inspirer, sometimes rather as the alzas of the serpent, Apoc. Mos. xvii. The story is brought down to the time of their expulsion from paradise, when they were comforted by a gift of perfumes, seeds for their food, and a promise of future resurrection, Apoc. Mos. xxviii. 4, xxix.

Thereupon Eve witnesses marvellous scenes accompanying Adam’s reconciliation, but falls asleep when God comes down to paradise before the burial of Adam.

In answer to the prayer of the angels Adam is pardoned, and his soul given to Michael to be cleansed in the Acherusian stream, Apoc. Mos. xxxvii-xxxix, and kept in paradise till the end of the times, when a resurrection is promised. His body is then buried by the archangels in the neighbourhood of the earthly paradise, Apoc. Mos. xl-xliii = Vita xlviii.

The book ends with a typical Jewish admonition given by Michael, Israel’s guardian angel, to Seth not to mourn on the Sabbath day, Vita li, Apoc. Mos. xviii; cf. Jubilees ii. 23, &c.

Chapters xxviii-xl of the Slavonic Vita are in reality a recension of the same subject-matter of the Latin Vita i-x. It deals with the penitence of Adam and Eve and the second temptation of Eve by Satan, and chapters xii—xvii of the Latin Vita explain the envy and fall of Satan.

The Vita also inserts before Eve’s death an account of her directions to Seth concerning memorials of her life, which are mentioned by Josephus. Lastly, this version expands in non-

1 According to the Slavonic, Adam dreams this dream before the birth of his children.

ascetic Jewish tone the story of Cain’s birth. Ginzberg (contrary to Israel Levi) seems to have established the Jewish nature of all these pieces. I have given elsewhere my reasons for believing they never formed one book with the rest of the Apoc. Mos.

Two more pieces remain. These are Vit. xxv-xxx—Adam’s vision of the future, seen after he ‘ had eaten of the tree of knowledge’, and ending in a specifically Christian prophecy. The other in the Slav. Vit. xxxiii is strongly dualistic in tone, and is taken by Jagi¢é to be a mediaeval interpolation by a writer of the Bogomilian heresy.

For other versions of the story, see ‘ Ancient Versions,’ § 4.

§2. TITLE OF THE BOOKS.

The title ‘Apocalypsis Mosis’ (Tischendorf, 1866, Ceriani) is an erroneous one; it perhaps arose through a confusion with the book of ‘ Jubilees’, which was a revelation to Moses through the Angel of the Presence (Jub. i. 29, ii.1). Cf. heading to Apoc. Mos. (ABCD Arm. slight variations only). See Fuchs in Kautzsch, Apok. und Pseud. ii. 507.

Still less can ‘ Apocalypsis Seth’ (Hort) be original. The ‘Sethite’ character of these books, which is much exaggerated in the case of the Armenian by Preuschen, is reduced to a minimum in the case of the oldest text (cf. Kabisch Liechtenhan in ZV7W., Giessen, 1903, 1906).

It is not the same as the ‘ Apocalypsis’ = ‘Testament of Adam’ (M. R. James, Renan) in Syriac, Coptic, and Greek Fragment.

Latin and Russian versions simply ‘ Vita Adae et Evae’, to be carefully distinguished from ‘Conflict of Adam and Eve’ (in Ethiopic), Dillmann and Trumpp’s Adambuch des Morgenlandes.

According to Ginzberg (Few. Encyc. i. 179), the statement of Zunz, Gottesdienstliche Vortriége der Fuden, as to the mention of a Hebrew ‘ Book of Adam’ in the Talmud, from Aboda Zarah 5 a, Gen. R. xxiv. 2, is incorrect, though such a book must have existed whatever its name. Moreover, Zunz mentions also Baba Mezia 86 a—Wajjikra rabb. 181 b, Midrash Koheleth 84a in support of a book of Adam at the beginning of the third century. Fuchs supposes that the original was the work of a Hellenistic Jew in language influenced by the LXX, Ginzberg would say in Aramaic.

The book in its mediaeval form, and connected with a ‘Lignum Crucis’ (Holy Rood) legend, had an extensive circulation in the fourteenth, fifteenth, and sixteenth centuries, not only in England, Germany, and Russia, but in Bulgaria, Italy, and Servia, &c., being translated into many languages. The original of these translations is nearly always the Latin, not the Greek form of the story. The exception is the Slavonic version extant in two recensions, which are probably composed out of two or more independent tales. See § 6.

§9. ,THEMMSS:

1° Apoc. Mosis. Six MSS. are at present known of the Apoc. Mosis. A Venice. Thirteenth century. B Vienna. Twelfth to fourteenth centuries. Tischendorf. C Vienna. Twelfth to fourteenth centuries.

D Milan. Eleventh century. Ceriani. E! Paris. Fifteenth century. tiie E? Montpellier. } ;

The names are those of Ceriani, Tischendorf,and Fuchs. I owe my knowledge of the different readings of E} and E? to the great kindness of Dr. Fuchs, who placed all his notes at my disposal. The knowledge of the other MSS. is derived from Tischendorf, Apoc. Apocryphae, 1866, and Ceriani, Monumenta, v. 1.

It will be observed that all these MSS. are more or less fragmentary with the exception of C. This, however, is often obscure. A, though nearly complete till xxxvi, is rightly regarded by Fuchs as very untrustworthy, and is much spoilt by glosses, Apoc. Mos. xvi. 2, xiv. 2, xxiv. 3, xxviii. 3, xxxii. 4, even while it preserves some good readings, especially xxii. 2 (‘judgement’), and retains Apocalypse in xiii, which I believe to be original, and elsewhere lost through influence of Latin version.

D, where it is to be had (i-xvi,xxxvi-xliv) seems the safest to follow; but it appears, especially at the end, to aim too much at clearness and classical Greek, and I have often found myself suspecting that the less easy and more clumsy sentences of C had a closer affinity with the original text ; even though conscious that in so doing I have been compelled to depart from the precedent set by Dr. Fuchs, whose work marks an epoch in the study of this literature, and to whom I owe much.

Besides D, like B, though to a less extent, is not above filling up the gaps from the Scriptures (cf. Apoc. Mos. ix. 2, &c.), and altering phrase or word to correspond with a biblical text (Apoc.

E, like B, is often redundant and diffuse. Its chief interest lies in its very near relationship to the Armenian Version, with which it often agrees against all the others; if not the source of that translation, it is very closely related to it.

In the following translation, I have taken D and C as the chief guides, but, where they are unsatisfactory, have often thought it wiser to follow one of the others. Cf. xxvi. 4 (AB), xxix. 5 (E). I agree with Fuchs that the construction of the true text is ‘schwierig’ and largely guesswork, but have adopted no reading without comparing all MSS,

2° Vita Adae et Evae. Numerous MSS. and versions exist of the Latin Vita, which Meyer has divided into four classes.

Cod. Arund., 326. 10, which I have seen at the British Museum, seems to belong to Class II and contains the additional paragraph describing Solomon’s finding of the tables.

To Class III, which contains ‘legend of the holy rood’ in an expanded form, belong most of the mediaeval versions, e. g. Deutsches Adam-Buch, ‘ Herlwin’, and others,

Meyer’s text from which I have translated is based principally on Class 1, and omits all the additions in the other classes. Where I have departed from it, I have noted the fact.

Class IV. The text of the Paris MSS. of the eighth or ninth century, often abbreviated and corrupt, is interesting if it is, as Meyer believes, an autograph of the tutor of Charles Martel and shows the early interest taken in the book. It is occasionally used and forms one of the authorities for the text of the long interpolation in Vit. xxix.

§ 4. THE ANCIENT VERSIONS OF THE ADAM BOOKS.

1° Armenian. Besides those of the Latin Vita we have two others of the Apoc. Mosis. First, the Armenian (translated by Conybeare in ¥QR., 1895, vol. vii; Preuschen, Armen.-Gnostische Adam-Schrifien, 1904) is based on three MSS. in the library of Etschmiadzin. This has been published by Mechitarist Fathers at Venice, and contains an edited and expanded version of the tale. Most of the additions and verbal alterations, especially those not already found in E, are in a Gnostic direction, and their presence as well as that of other similar Gnostic works on Seth, &c., has led Preuschen to suggest a Gnostic origin for the whole Adam literature, which is an untenable. hypothesis. The present Arm. text is from a Gk. MS. akin to E.

The names of herbs in xxix. 6 are transliterations of the Greek. Sea ‘not made with hands’ (ax etpomoinrov) is a scribal emendation of (Apoc. Mos, xxxvii. 3) "Axepovotiav; cf. ‘ Hojil’ for ‘Jael’ in Apoc. Mos. xxix. 7.

2° Slavonic. The Slavonic has been edited with Latin and German translations by Jagi¢ from nine MSS. It presents longer and shorter (South Slav.) recensions of the same book. (Denkschriften d. Wiener Akad. Wissensch., Phil.-Hist. K1., xlii, Vienna, 1893). Jagi¢é is convinced that these are from the same original. The present version is closely parallel to the Greek from which, like the Armenian (Kabisch), it is evidently translated ; but at xxxvii, Eve goes on to tell a tale of penance in the water on the lines of that described in Vita i—xii, though with many significant variations, e.g. £44’ for £37’ (Slav. Vit.xxxv. 3). The devil’s story of his own Fall, Vit. xii—xviii, is left out, but another incident of the devil claiming rule over man (Slav. Vit. xxxiii-xxxiv), strongly dualistic and perhaps connected with Bogomilian heresy, takes its place. The end of the book is very abbreviated and several passages are rudely Christianized by a phrase, e. g. xlvi. 1 (‘ Christ’), xlvii. 3 (‘Sign of the Cross’), 1. 1.

The misunderstanding of the old Hebrew name of Jah-E] had led to the creation of a new and imaginary angel named ‘ Joel’ (see notes). While the beast who attacks the penitents is described not as a serpent but a ‘cotur’, which Vollmer (Deztsches Adam-Buch, 1908) would translate as felis Pee cate

The old Jewish ending in praise of the Sabbath (Apoc. Mos. xliii = Vita li) is obscured.

3° Christian and Gnostic. Besides these Christian editions of the Jewish original, numerous other versions of the Adam tales exist, to which a Christian or Gnostic author can definitely be assigned.

“Such are the Gnostic ‘Testament ’ or ‘ Apocalypse of Adam ’—the two names belong to two recensions—in Syriac and Arabic, rightly mentioned by Renan as the piece referred to in Gelasius’ decree, ‘Liber qui appellatur Penitentia Adae Apocryphus.’ Renan thinks its liturgy of ‘the hours’ became through Coptic and then Apost, Constitutions, viii-xxiv, a chief source for determining the ‘Canonical Hours’.

It is probable that this book (which is mainly concerned with an elaborate. breviary and angelology) has borrowed from the Apoc. Mos. xxxvi-xl its account of the gloom of sun and moon after Adam’s death and the funeral carried out by the ‘ virtues’ (cf. Vita Ad. xxi). It has been used in turn by the Ethiopic Adam Book, which follows it in bringing the story down to the prophecy of Christ, of whom Seth, not Adam, is regarded as the prototype (cf. Gloss in Slav. Vita, xlvi). This latter has taken largely from a Syriac work, The Cave of Treasure, translated by Bezold into German, Die Schatzhohle. Hort supposed this might be derived from the Ethiopic, but this is very unlikely. Both these works are strongly Christian and plainly ascetic. In both, ‘sons of God’ (Gen. vi. 1) = ‘sons of Seth’. Holiness consists in celibacy.

All these later works differ from our books in making Adam’s life and death but a startingpoint for further chronicles, prophecies, and expectations of later ages. In the last two, the point of Adam’s death lies in the history of the fortunes of his corpse in its progress to Mount Calvary. This is embalmed and placed in a cave with the treasures the Magi are to bring to the second Adam (this is the new version of the fragrant herbs for which Adam made request in the Apoc. Mosis xxix).

The Conflict) is the latest and most elaborate, but this work and the Schatzhohle are entirely Christian, and wholly unlike our works, though they employ very little new material.

$5. DATE OF ORIGINAL TEXT.

Terminus ad quem. ¥requently the principal means of ascertaining the date of ancient books is the nature of the ideas which appear in their pages. In the case of the Books of Adam as in the ‘ Odes’ of Solomon historical allusions are conspicuously absent. The chief, if not the only criterion of date, is the relation of religious notions to those of other works. Still we are ina position at once to place the composition both of the Apoc. Mos. and the Vita Adae before the appearance of the Ethiopic Adambuch (dated to seventh century by Dillmann and Malan ; fifth century by Charles, 2 En., Intro. § 5, p. xviii) which borrows largely from both; and also before the Armenian version which dates, perhaps, from a period before 360(Preuschen). The mention of the Acherusian lake (Apoc. Mos. xxxvii. 3) is perhaps the original of the Apoc. Pauli xxii which was ‘ revealed’ in A.D. 380 (Tisch.). Charles (Excycl. Brit. ii. 175) dates it A.D. 388 from internal evidence.

Meyer thinks the Vita Adae xlii (= Ev. Nicodemi xix of A. D. 405-50) was a later interpolation into the text of Vita which existed before. Bousset thinks that the interpolation in Vita xxix, ‘maior quam prius,’ is part of a Jewish Apocalypse to which a Christian has added a long piece (like a gloss). If so, he thinks it refers to Herod’s temple, which was built in the author’s lifetime. For another view of this, see my note 27 doc.

Only general considerations remain to fix the date more exactly, but they are the most important. We have ample evidence to prove (1) that the contents are Jewish; (2) that the tone and temper is earlier than the Golden Age of the Rabbis, e.g. it has no polemic against the Christians ; (3) that the Theology and Eschatology are that of the later Judaism and akin to that of the 2 Enoch.

There is little doubt that the author of the Apoc. Mos. is indebted to the latter book, or the school where it originated, for some of his most characteristic traits, e.g. its conception of the Tree of Life and of the sacred oil (cf. 2 Enoch viii. 3), the sin of Eve, and the lake of purification, the ‘seven Heavens’, &c. His relation to the older books of Enoch is more remote and his angelology is more developed than even that in the ‘ Parables’ (1 Enoch xxxvii-lxxi). The Demonology outside the Vita xiii-xvii is of a pre-Christian type, and Kabisch may be right in claiming that 2 Cor. xi. 14 is quoted from our text or more likely from the source of our text. Of the angelology and the eschatology, especially the doctrine of the Heavens, the same is true. See §§ 7-9.

It is equally certain that the Book (apart from brief interpolations and possibly Vita xxv—xxix) is of purely Jewish origin. As Ginzberg, Kabisch, and Fuchs unanimously declare, there is absolutely nothing specifically Christian in the contents. Many of the cited Christian phrases, e.g. ‘son of wrath’ (Apoc. Mos. iii. 2), are Hebraisms and in accordance with Rabbinic usage. (Cf. Hort’s list with Ginzberg’s article, ‘Book of Adam, in Yew. Eucyc.) The complete absence of references,

1 In Conflict, Bk. i, the following appear to be derived from the Apoc. Mos. and the Vita:—vi, xvii Apoc. Mos. xxxvii (Acherusian lake); xxviii Apoc. Mos. vi. 2, xxix. 3; Vita xxxi. 1; v. xx Apoc. Mos, xlii. 4; vi Vita Xili, xvili, xv. 3; cf. Koran Sura ii. 30; xviii Vita xxxvli-xl; ix, xxi Vita iii. 1; xvii Apoc. Mos. xvi; xxxil, xxxili Vita vi-x; xxxvii Vita xxxyi. 2; Apoc. Mos. ix. 3; xxxvili. 2 Vita xlii = Evangel Nicodemi xix. 1; xlv.

The ‘water of life’ in Conflict is not referred to in Apoc. Mos. or in Vita (save interpolation in Vita xxix), It is Christian substitute for ‘oil of life? (Apoc. Mos. ix, xiil, xxviii; Vita xxxvi, xl-xlii).

direct or indirect, to Christian notions of Incarnation, Redemption, even of Christian higher moral teaching, would make it impossible to assign to most of the work a Christian origin. The startling abruptness of Christian interpolations serves, as in the case of Test. Twelve Patriarchs passem, to clinch the argument from silence ; which is the stronger, since the doctrine of a future judgement and future resurrection is clearly taught (Apoc. Mos. X, xii, Xiii, xxviii, xxxvii, xli, xliii, Vita xxxix, xvii, li); even though the Messiah plays no part and no judge other than God is mentioned. The Resurrection is rather connected in both the Vita and the Apoc. Mos. with the weekly rest of the Sabbath. Cf. Apoc. Mos. xliii, Vita li with Jub. iii. 17. Nor can Preuschen’s theory of a Gnostic (Sethite) origin for these pieces be accepted, even in the case of the Armenian version (though we have sought to show in the notes how this version has been subsequently modified in a Sethite direction on the lines of ‘the Gospel of Seth’ and other Adam legends preserved only in Armenian, which have so largely modified Preuschen’s conclusion) ; see his Adam Books, ii-vii. See $9

Terminus a quo. Hort was ready to admit a date anywhere in the first three centuries for the Apoc. Mos. It seems certain that the whole material contained in our Adam Books belongs to a period not earlier than the first century A.D. or later than the fourth century ; but the uniform absence of polemic against the Christians, the wide and tolerant view of the future of the Gentiles, the conception of Adam’s or rather Eve’s sin (so nearly akin to that in Paul and 4 Ezra), the old simple hopes of the future Resurrection, the glaring dissimilarity of the Christian interpolated passages (Vita xlii, xxix ; Apoc. Mos. xliiiend, xxxvi-end, A only) render the earlier date far the more probable for the bulk of the work. The absence of any Messiah in the future prospects (see § 9 )) is yet another link with the 2 Enoch, and points not obscurely to an author of ‘the Dispenioae perhaps in Alexandria. Since it is certain that both the Latin, the Slavonic, and the Armenian, are from a Greek original, though ultimately parts of the book may be based on Hebrew documents (see § 5"), seeing that the text is strongly coloured by Hebrew words and phrases, a further proof is forthcoming that the author or authors were Jewish Hellenists. For the date of the several parts, or books, included in this material, and especially for the relation of the Greek Apoc. Mos. to the Latin Vita, see § 6.

$5. DATE OF VERSIONS OF THE ADAM BOOKS. é

Armenian. The MSS. in the library of Etschmiadzin were written by Mechitarist fathers in 1539. Preuschen ascribes the earliest translation in Armenian to an Archontic heretic Eutaktus in 360, but this is bound up with his view of the Gnostic character of these works. Conybeare would admit a date in fifth century.

Slavonic. Jagi¢ ascribes the earliest of these MSS. to a date not later than the fourteenth century, but the existence of a second Bulgarian recension probably derived from it renders this date none too early. Both are from the Greek, much modified by similar tales in the Russian ‘ Palaea’, the Bohemian ‘ Life of Adam’ (containing also parts of the Vita absent here), and other Polish and Slavonic Adam tales of the sixteenth century.

Syriac. ‘The Cave of Treasure.’ Bezold assigns the Schatzhohle to sixth century. Undoubtedly written in Syriac, which language it declares to be ‘the queen of tongues’, the speech of paradise and of Heaven. Written not by S. Ephraem but by a Christian and one of his disciples. Hort thinks this and ‘ Conflict’ are based on fourth century traditions.

Syriac and Arabic. ‘The Apocalypse or Testament of Adam.’ Probably not later than fourth century. Decret. Gelasii-Liicke, Offenbarung des Fohannes, i. 232, referred to by Syncell. Chron, xviii, Cedren. I. In Syriac, Arabic and Greek fragment. Renan decides it is early Gnostic. Hort says not Gnostic but ‘lies outside Greek and Latin Christianity ’.

Ethiopic. ‘Conflict of Adam and Eve.’ From Ethiopic (Kraft’s) MSS. Since the author of the ‘ Conflict of Adam and Eve’ criticises Syrians, Greeks and Hebrews, he was none of these (Hort). Dillmann assigns it to the seventh, Charles to the sixth century. The original was Arabic.

Gospel of Eve. A Gnostic work describing Eve’s seduction by Satan and the birth of Cain and Abel, sons of Satan (the Serpent). Epiphanius, adv. Haereses, xxvi. Date uncertain. Fabricius, Cod. Pseudepigr. Vet. Test. i. 95. (1712.)

Armenian Adam Books bound up in MSS. with Armen. Version of the Vita Adae, treated as one, by Preuschen, include ‘ Gospel of Seth ’, ‘ Words of Adam to Seth’, ‘ Tale of the Sons of Adam’, ‘Tale of the penance of Adam and Eve’, ‘ Death of Adam’, ‘ Tale of the Creation of Adam and Eve’, ‘ Tale of the Expulsion of Adam and Eve.’ Compare Story of Satan’s trick in ‘ Tale of the Expulsion of Adam and Eve’ with Slav. Vita Ad. xxxi, xxxii.

All these are Christian, or Gnostic anti-Jewish pieces (in ‘Death of Adam’, Jerusalem is called ‘place of the fallen angels’), and are far more akin to the ‘ Conflict ’, especially in attitude to celibacy, than to the Armenian Version of Apoc. Mos. Probably this latter was modified to agree with them.

Seth is here always the hero. Satan’s fall is narrated, and history brought down to Christ as in other Christian books. The Trinity is definitely and crudely taught. Preuschen’s derivation from Archontic heretics through Eutaktus A.D. 360 may be right. (Cf. Epiphanius, adv. Haer. xi-xlvi.) They show a complete knowledge of the contents of the Apoc. Mos. and the Vita (except i-xii).

§ 6. COMPOSITE NATURE OF THE TEXT.

The Problems. It is plain at first glance, that the three versions with which we are here concerned, though exhibiting a great deal of unity, are also in some respects strikingly divergent. In § 1 we found that to the main narrative in Apoc. Mos, a number of separate pieces are attached path in the Slav. and Latin versions’ of the legend. Before discussing the nature and origin of these, we must pause to justify the position. 1°. That the Apoc. Mos. and not the Vita is the main narrative. 2°. That this story possesses a unity of its own which is disturbed by the addition of the separate legends referred to.

Both positions have been and will be challenged ; and it must be admitted that neither can be proved to demonstration. The defence of the first is based on Dr. Fuchs’ masterly essay in his introduction to these books. He seeks to show that (a) the material of the Apoc. Mos, was certainly before the editor of the Vita. It may further be urged (4) that the Vita was unknown or at least unemployed by the author of the Apoc. Mos.

(a) It is hard to see how any careful reader of the books can deny this first proposition. From xxix-li the Vita is little more than a condensed abstract of the picturesque and extravagant descriptions of the Apoc. Mos. To suppose that these represent a working up of the earlier simple language of the Vita seems to be a direct misunderstanding of the methods and style of Jewish Apocalyptic, as they appear in all the mass of literature which still remains. Moreover, if these phantasies are a later production, despite the countless parallels in Rabbinical and Apocalyptic literature, some few of which are adduced in our notes, how is it that they have received so faint a colouring from their presumably Christian authors? In §qQ it is intended to illustrate the purely Jewish nature of the theology which these sections exhibit even down to the fact that Jehovah still bears his ancient name; that marriage is still regarded as a holy thing, and not denounced as by the monks who wrote romances for Christians. Besides, the Vita, though it omits Eve’s tale (Apoc. Mos. xv-xxx) in its proper place, has incorporated practically the whole of the material therein contained; thus the division of paradise into two parts for Adam and Eve (Vita xxxii. 2) is taken from Apoc. Mos. xv. 2; Vita xi-xvii seems almost like an expansion of Apoc. Mos. xvi. 3; Vita xliv contains preface to Eve’s tale, only postponed by three additional words, ‘after my death’; but the most striking fact of all is that the account of their attempt to get food in Vita v does not prevent Vita xliii from taking Eve’s account in Apoc. Mos. xxix; leaving out the ‘seeds for his food’ and delaying the events till after their quest for the oil of life, making this a sort of substitute for that which they were ‘not to receive now’.

Lastly, the interpolation from Ev. Nicodemi replaces an obviously Jewish, if not original, Apocalypse, in this same section of the Apoc. Mos. Since this interpolation is found in Vit. xiii (eighth century) earliest MS. of Vita, it is of some age, though not, perhaps, in the first text.

(2) On the other hand, the present text of the Apoc. Mos. shows no trace of the special matter peculiar to the two other versions, though this matter is of Jewish origin, as Ginzberg has shown that it is well known in other Fewish works. The long account of the devil’s fall, not in the Slavonic, but closely akin to the legends on which both the Slav. Palaea Historica, the Koran, and the Mandean Book of Adam are based, presupposes a wholly different demonology to that in the Apoc. Mos. The nearest approach is in Apoc. Mos. xxxix. 3, but ‘those who have hearkened to him’ is most naturally taken of wicked men. The whole piece seems to be introduced through the second failure of Eve, which is omitted even in the Slavonic, and never hinted at in the Apoc. Mos. The elaborate Midrash on Cain’s birth (Vita xvii-xxii) has no parallel in the Apoc. Mos., though it is thoroughly Jewish and quite innocent of any doctrinal application, to which the author might have objected. The explanation of the way Adam and Eve obtained food from God (whose object is obscured by the new ending put on the story to find room for Satan’s narrative) is not only different from, but inconsistent with, the story that Adam obtained this help from God by the angel's prayers at the time of his expulsion, Apoc. Mos. xxix, a relic of which has, as we have seen, been retained by the Vita in a wrong connexion. The forty days’ fast in Jordan is entirely ignored in Apoc. Mos.,

1 Both these seem plainly translations from the Greek. For Slav. see §§ 4,5. In the Latin Vita, apart from transliteration ar Greek names of herbs (Vita xliii. 3) ‘cinnamomum et calaminthen et nardum’, there are many Graecisms, e.g. Plagas mdnyds (Vita xxxiv. 1); plasma rdaopa (Vita xvi. 3, cf. xxvii, 2); sindones byssinas (xlviii, 4), PAS Buocivas.

nor is fasting mentioned as a means by which Eve and Seth may induce God to grant them the Tree of Life. The fact that this tale is amplified in the Pirke Eliezer, where forty-nine days are assigned to it, does not even prove an early origin, for Israel Levi in ¥QR, 1895, has shown that this work is subsequent to the Mohammedan movement and mentions the Mosque of Omar. Early or not, the story is ignored by the author of the Apoc. Mos., and its inclusion in the Slav. version tends to show rather the acquaintance of the Slav. editor with several Adam books, of which the original Greek form of the Vita may be one, for it comes very awkwardly after God has granted to Adam ‘the seeds for his food’ ; it contrasts alike with the heretical interpolation of xxxii-xxxiii, and the bald statement of the Vita xxii. 1 that God gave them ‘seeds for their food’ after Cain’s birth (a new version of the Apoc. Mos. xxix). Lastly, its triumphant conclusion in the Slav. version compels the alteration of Adam’s words to Eve at the close of her tale (Slav. Vita xl; Apoc. Mos. xxxi).

The final directions of Eve concerning the tables (though the story is as old as Josephus) are not represented in the Apoc. Mos., even though she tells her story to warn future generations

Vita xxv-xxix, quite apart from the markedly Christian ending, which is probably a later gloss, is somewhat removed in tone, temper, and theology, from the rest of the Vita, and the whole of the Apoc. Mos. Adam and Seth are here glorified, despite a possible reference to Apoc. Mos. xxiv. 1. Paradise is treated not as the garden of Eden, but as a celestial realm, the abode of God (Vita xxv. 3, cf. 2 Enoch viii) into which Adam is translated long before ‘the end of the times’ (Apoc. Mos. xiii) in contradiction to the whole tenor of both the Vita and the Apoc. Mosis.!

Still more astonishing is the new attitude towards knowledge and the Tree of Knowledge, the eating of which has brought, not death, but supernatural wisdom (xxix. 2, xxvii. 3).”

Besides these facts, the new names for God, ‘ Light,’ ‘ Life,’ ‘Almighty,’ ‘ Power, &c., the new date for the ‘translation’* immediately after the expulsion, the abrupt entrance of the story into the narrative, no preface or attempt to soften the break, are comparatively insignificant, though sufficiently remarkable features. It seems possible that the author of this piece had both our works before him—e. g. xxv. 3 seems borrowed from the account of God’s coming to paradise in Apoc. Mos. xxii. 3, cf. xxxiii. 2—but he used them merely as ornament to his own wholly original vision, of which the ending seems to be lost. I confess it seems strange to me that the separate nature of this piece has not been more remarked.* It appears as if the editor of the Latin Vita put this and other pieces together with little regard to order or probability. His object was, perhaps, merely the collection of all the oldest legends relating to our ‘first father’.

The Apoc. Mos. is thus in our view the oldest document. This was then combined with other Jewish legends about Adam and Eve and translated into Latin. Possibly the translator incorporated XXV-xxix of the Vita, perhaps also xiii—xvii, from earlier Jewish sources. The addition of Christian touches, e.g. Jordan for Gihon (Vit. vi), &c., and interpolations, such as xlii, may have been made subsequently. Whether the Apoc. Mos. as it stands is a complete unity is a hard question. The text is at any rate much injured and disarranged, and the original hard to find. I have taken the liberty of altering the order in my translation of xxxix and xxxvii in deference to a suggestion in Dr. Fuchs’ edition.

§ 7. AUTHORSHIP.

I have attempted to show, in examining the date of these works, that the author of the original Apocalypsis Mosis, and very probably also the editor, who put together the other legends concerning Adam and Eve contained in the Latin Vita, was a Jew of the Dispersion writing between A.D. 60 and 300, and probably in the earliest years of this period.

The Greek text is full of Hebraic words and phrases, of which Fuchs (in Kautzsch, Apok. und Pseud. ii. 511) gives a fairly full list; most of these will be found mentioned in the notes with a few others, such as the constant use of xai, where we should expect dore (Deissmann, Light from Ancient East, shows this use of ‘and’ was common in Greek popular dialect of N.T. times), and a very frequent use of cognates, ‘ die the death’, ‘ weep with tears’, &c., or plays on words, which are so frequent in the Old Testament and later Jewish books (see critical notes).

Perhaps the most striking of Dr. Fuchs’ examples, besides Jael (xxix—xxxiii), (Jahwe-Elohim)

1 Since the Adam literature is dependent on 2 Enoch, the reference to the ‘ Paradise of Righteousness’ in this section is quite consistent with its belonging to this literature. As regards Adam’s ¢emporary translation see note 3. —([Gen. Editor.]

® This idea is Judaistic and pre-Christian: cf, 1 Enoch xxxii. 6.—[Gen. Editor.]

Adam is not here finally translated but only temporarily in order to receive the revelation, The same type of translation is found in the Books of Enoch and other Apocalypses.—[Gen. Editor.]

The Vision in xxv—xxix is already referred to in the Apoc. Mos. iiii—[Gen. Editor. ]

are “AAAnAotia (xliii) ; Adyou tapavoulas (xxi) = ‘ words of Belial’ 5y5a 25 (cf. Ps. Sol. iv. 11) and the strange names for Cain (Diaphotos or Barekhooh, or Adiaphotos I) and Abel (Amilabes see note on i. 1): oxeBos dydpiorov (Xxvi. 1), €Aaov tod éA€ov (I confess I do not understand why Fuchs says ‘ nicht als ein Wortspiel zu beurteilen ’) ; on the contrary, the parallel in Vita seems to prove this. The curious use of the relative and the article with the infinitive in conjunction with the preposition év may stand for Hebrew 5 or even 3, e.g. xvi. I pfya év 6, cf. rpdzov ev O(xxx. i), eyévero ev TO Huvrdooew pas (xv. 2), Eddov ev } peer &€ adrod (xiii. 2). Other Hebraisms may be exclamations such as Idov éyo, ii. 2 cf. 1 Sam. iii. 4-53 (7 6 Oeds bru (xviii), cf. 2 Kings xi. 1. The obvious error in A. M. xxv. 1 év paratots (see note) is a strong evidence of a Hebrew source, also of cizev ph payelv am adrod (xxi. 3).

On the other hand, most of the quotations are from LXX (Fuchs, 511 f.), and for Hebrew conceptions such as ‘Gan Eden’, Shedl, Gehenna; Greek words rapddeuos, Ayepovola (or "Ayépovea) are employed, or phrases, e. g. rév rémov rotrov (Apoc. Mos. xxxix).

Dr. Fuchs seems to rest his faith on an Aramaic original from which his Hellenist has translated; or a supposed ‘ Book of Adam’, containing all existing traditions on the subject. If such existed, it was probably not the work of a single author. For any nearer determination of the author’s place and time, our only guide is the author’s literary connexion with other works whose date is approximately known. Since a fuller treatment of the theology of this work is given in § 9, while its influence on subsequent writings is discussed in § 8, it must suffice here to point out some of the links connecting it with earlier literature. It is, as we have seen, a commentary on the ancient books of the Law written from a didactic standpoint. As such it belongs to a period when reflection on the Old Testament narratives had passed through a considerable process of development and reached some striking conclusions as to the real events connected with ‘the Fall’ and its consequences upon the race of men. The blessing of deliverance from this curse (not restricted as in the Palestinian 4 Ezra to the Jews, but extended to all men) is taught as a hope in the future, but it is not connected with a Messiah. (This omission is of course soon supplied by Christian interpolators in Slav. and Latin versions.) There is, therefore, no polemic in the book, though it moves in the circle of ideas familiar to readers of Paul and 4 Ezra (cf. 4 Ezra iii. 21, iv. 30, vii. 118), esp. Apoc. Mos. x. 2, xiv. 2 (cf. Rom. v. 12-14); but a ‘Christ’ as either the Jews or the Christians expected him is wholly ignored (whereas in 4 Ezra vii he is attacked); as he is in the 2 Enoch. As in Paul, the mercy of God (quite unlike 4 Ezra and Apoc. Bar.) is repeatedly dwelt on, but God pities man ‘because he made him’ (Apoc. Mos. xxxvii. 2), not because ‘ Christ died for him’ ;

(Only in Apoc. Mos. xxviii is a condition attached to the promise of Resurrection, ‘if thou shouldst keep thyself from all evil,’ but this is not to be compared with the doctrine of works of merit as it is taught in Apoc. Baruch; cf. esp. Apoc. Bar. xiv. 12.)

It is perhaps not without significance that sacrifice, though alluded to in Apoc. Mos. xxix. 3, iv. 2, is not treated as a cause of God’s pardon to Adam; which is due to God’s mercy and the angel’s prayers (Apoc. Mos. xxxv-xxxvil; cf. 2 En. Ixi. 4).

The resemblance to the Pauline teaching is the more remarkable since Everling (Paulinische Demonologie) and Thackeray (St. Paul and Contemporary Thought) have shown that the two appear to agree very closely in their estimate of Eve’s part in the fall of man. Cf. 1 Cor. xi. 10, esp. 1 Tim. ii. 14 and 2 Cor. xi. 3 and 13-15. (See Thackeray’s note on pp. 53-4.) Cf. Apoc. Mos. xix. 1, 2, 3 with xvii. 1 = Vita ix and Apoc. Mos. xxv. 3; 2 En. xxxi. 1, Sir. xxv. 23; Apoc. Mos.

2 Cor. xi. 14 reads almost like a quotation from Apoc. Mos. xvii or its prototype. It is of comparatively minor importance that Everling notices the close resemblance of Paul’s early conception of the Parousia in 1 Thess. ii. 14 with that portrayed in Apoc. Mos. xxii; while ‘the Paradise in the Third Heaven’ of 2 Cor. xii. 2 is identical with that in Apoc. Mos. xl. 1, xxxvii. 5. These are common features in the Rabbinic writings, though Talmud (Ber. Rabb. vi, Chagiga 12 b) changed the order of the Heavens (see Charles, 2 En. xxxviii).

If Kabisch goes too far in identifying our Apoc. Mosis with the source used by St. Paul, it seems at least tenable that S. Paul and the author of the 2 Enoch were near contemporaries of the original author of Apoc. Mos. and moved in the same circle of ideas; profoundly modified in St. Paul’s case by his Christian convictions; in the case of 2 Enoch by the author’s interest in the Philonic and Platonic speculations, e.g. of Pre-Existence; in the case of the author of Apoc. Mos. by his love of the picturesque and extravagant use of Jewish Haggada. In that case, we may assign the original nucleus of the Apoc. Mos., of which our Greek copy is a slightly revised version, to the middle or end of the first century A. D. and picture the author as a religious Jew of Alexandria.?

1 If the author was an Alexandrian Jew, then he must have drawn on Hebrew or Aramaic sources, since the text in certain passages presupposes mistranslations of a Semitic original.—[Gen. Editor.]

Some traditions included in the Latin version are not without early attestation. Inthe Vita -L., the request of Eve concerning the two ‘tables’, which are to commemorate her life and Adam’s, is probably parallel with, not derived from, the legend in Josephus, Avz. i. 2. 3, perhaps from a Babylonian original.! See note 27 doc.

The way by which Satan secured his bond over man (Slav. Vita xxxiii-iv) appears in a new cf. also Aboda Zara 8a, Conflict of Adam and Eve, I, xii; both appear to be of later origin. But the devil’s claim seems to have appeared in embryo form also in the original ‘ Assumption of Moses’ as reconstructed by Charles from later allusions (Charles, Ass. Mosis, p. 106).

The story of the serpent putting the poison of lust on the fruit (connected with Rabbinic teaching of yeser hara (319 7¥!) 4 Ezra’s ‘evil seed’ in man) has been frequently dwelt upon in the Rabbis and in the Jewish Apocalypses (now Christianized), Slav. Bar. xcvii, Apoc. Abraham xxiii (cited by Ginzberg).

The glory of Adam and Eve before the Fall, the brightness they lost, the Resurrection that was promised to Adam, the nature of the serpent’s temptation, the limbs of the serpent, the kind of the tree of knowledge, the trumpet of Michael the guardian angel of Eve, the judgement of God coming with his angels, the mutilation of the serpent, all are enumerated in Rabbinic literature (see notes on Apoc. Mos. xvii, xviii, xx, XXvi, XxXli-xxxvii, xxix, &c.).

Far from showing no repentance, Adam is regarded already in Jub, xix. 24 as a righteous patriarch, and the nature of his penance is described in Erubin 18b, Ab. Zara 18a, Ab, R. Nath. i {cited by Ginzberg). The sacrifice of fragrant herbs offered by Adam (xxix) and the failure of Cain to bury Abel (xl) are both already known to the author of Jubilees. With the seventy-two ‘ plagues’ of God’s curse on Adam in Apoc. Mos, viii. 2; cf. Mishna, Veg.i. 4 (Ginzberg), as also God’s words in Targ. Jer. iii. 9, with Apoc. Mos. viii. 1 (= xxiii, 1). The later scenes in God’s care of Adam’s soul and body after death are all to be found inthe Rabbinic commentaries, very likely derived from this book. The‘ Apocalypse’ or ‘Testament of Abraham’, which according to James, Texts and Studies, and Kohler (7QR, 1895, 581-601), is in the main pre-Christian, Jewish, or Essene, and certainly dates before Origen, i.e. circ. A. D. 200, has taken much from our book for the material on which it is based ; concerning the nature of the Fall, the tree of which they ate, even the old Hebrew name of Jael for God, also the seventy-two kinds of death (cf. Apoc. Mos. viii. 2, seventy-two ‘ plagues’ or ‘strokes’).

With regard to the more general features of belief in angels, seven ‘ Heavens’, two abodes of Paradise, ‘ chariot of cherubim,’ revolt of the beasts, Acherusian lake, &c., see § 9, ‘Theology.’ These, alike in Christian and Jewish Apocalypse, form a large body of common ground not derived from a single work, but the crystallized conceptions of generations. Cf. art. ‘ Apocalyptic’ in Fewesh Encyc.

When we come to a consideration of Christian, Gnostic, and Moslem productions, the suspicion of a direct influence becomes more pressing, though it is still hard to decide in individual cases. It has already appeared that both Syriac Schatzhéhle and Ethiopic Conflict of Adam and Eve with Satan, and especially the latter, are full of comments on, and expansions of, the subject-matter of both the Vita and the Apoc. Mos. A reader of these works and of the Gnostic Armenian Tales of Adam and Seth, and the Syriac ‘Testament of Adam’, will be struck at once by the contrast of the tone and likeness of the events narrated in the two literary cycles. The most marked characteristic of these Christian and Gnostic books is the new part played by the ascetic life as such. Ascetic touches, e. g. division of paradise for males and females (Vita xxxii = Apoc. Mos. xv), Eve’s ‘sin of the flesh’ (Apoc. Mos. xxv), the fasting in Jordan (Vita i-xii), the birth of Cain after the Expulsion from Eden (Apoc. Mos. i, Vita xix—xxi) are not wanting in our Adam books ; but they are far removed from the way of thinking presented by those products of the pious imagination of monks, where it is on account of their fasting and celibacy that the children of Seth are styled ‘Sons of God’, and live apart on a holy mountain; where the temptation of Adam is an incitement to marry Eve, where long years of separation between husband and wife are only brought to an end by the special command of God (even as Noah is only induced to take a wife against his will by the same command), where fasting is a constant practice, and celibacy a necessary mark of saintliness.

In the ‘Testament’ yet another feature of our books is taken up and enormously expanded. This is the old Hebrew notion of the sympathy of the elements, conceived almost as angels (so in 1 En. Ixxvi, ‘those stars’, also xxi. 3) in the sorrows of men, The prayers of the sun and moon for Adam (Apoc. Mos, xxxvi-xxxvii, condensed in Vita xlvi) and the darkness of the sun in the presence of God (Apoc. Mos. xxxvi = 2 En. xiv. 2 (Charles’ note), cf. Vita viii, Slav. Vit. xxxvii), are the basis of the elaborate poetical description of the combined intercessions of all the powers of

This seems to be a late development of the myth found in Jubilees viii. 3. See my edition zz /oc.—[Gen. Editor.]

THE BOOKS OFMADAMPAND EVE

Heaven, of which we are told in this work. The arrangement into hours of day and night is perhaps based on Gnostic imaginations of the ‘aeons’ of the world, but serves to give a grandeur and completeness to the representation. A more direct reference to the words of Apoc. Mos. xxxv is to be found possibly in the Dormitio Mariae xxxviii (Tisch.), a late Christian book, condemned in Decret. Gelasii vi, 28, and perhaps this account is copied from Apoc. Mos, Probably the censing by angels of Mary’s corpse in Dorm. Mar. xxvi repeats idea of Apoc. Mos. xxxiii. 4.

The pleading of Seth and Eve for the oil of mercy is probably taken down by the author of the Ev. Nicodemi xix direct from our text (Apoc. Mos. xiii = Vita xli), though in a later form (but before Ethiopic ‘Conflict’, sixth century) of the Latin version his own statement of the promise has taken the place of the Jewish ‘ Apocalypse’ in Apoc. Mos. xiii. 3-5; where its presence seems to me (with Fuchs, Kautzsch, Apok. und Pseud. ii. 509) to need no apology.

Similarly the Apoc. Pauli xxii seems to have taken the name ‘ Acherusian lake’, though not the thing, which is very old, from Apoc. Mos, xxxvii. 3 ; cf. Orac. Sibyl. i. 302, ii. 341. Apoc. Pauli xliv claims for Sunday rest and peace even in Hell, which Jews and Essenes ascribed to the Sabbath, as in Apoc. Mos. xliii = Vita li.

§ 9. THEOLOGY OF THE APOCALYPSIS MOSIS.

Nothing could more effectually demonstrate that the Apocalypsis Mosis originated in a foreign city than the complete absence, outside the manifest insertion in Vita xxix, of any reference to the Jerusalem temple; unless ‘the place where he was accustomed to pray’, on which the Moslems learnt to build their reverence for the sacred Caaba, may be taken as a distant allusion (Vit. xxx. I = Apoc. Mos, v. 1) to some specially holy place. This distinguishes it from the ‘ Assumptio Mosis’, the work of a Palestinian, a Pharisaic Quietist, without a Messiah. Nor, as we have seen, does the author follow his teacher, the author of 2 Enoch (xlii. 6, lix. 1, 2, xvi. 2), in giving prominence to sacrifice, which is here treated as entirely subsidiary, and plays no part in attaining the desired pardon. Yet the God he pictures, like the future he prophesies, is a naive and childlike conception only one step removed from the primitive figure in Genesis. Despite occasional higher flights, e.g. xxxvii, Eve’s prayers in xxxii, 2 and xlii. 4-8, the studied anthropomorphism is so marked as almost to suggest an antiquarian design. In this respect, he goes far beyond 2 Enoch. God not only speaks to Adam and Eve (Apoc. Mos. viii. 1, xxviii. 1, xxix. 5), comes to the garden in a chariot of his Cherubim (Apoc. Mos. xxii. 3), or as Slav. has it, ‘on their shoulders’, sits on a throne placed at the tree of life (Apoc. Mos. xxii. 4), rebukes the angels for being more merciful than Himself (Apoc. Mos. xxvii. 4; cf. Apoc. Abraham xxviii), puts out his hand and lifts up Adam from the Acherusian lake after handing him over to Michael to be dealt with, comes down to supervise the arrangements for Adam and Abel’s burial (xxxviii. 3-5), and holds a conversation first with Adam’s soul (xxxix), and then with his corpse (xli. 1, 3). Yet despite this curious humbling of the Almighty, the author shows manytraces of the newand transcendent view of His attributes, which was causing men to lift Him ever further and further out of reach. Though God often speaks to Adam, his appearance after the Fall is not described as in Gen. iii. 8, but heralded by the ‘trump of the archangel’ (xxii. 1, cf. 1 Thess. iv. 16 of the ‘ Parousia’), and neither the expulsion, the funeral, nor the last injunctions are his direct work; they are entrusted to a host of subordinate beings. The two cherubim of Gen. iii. 24 are there (Apoc. Mos. xxviii. 3) but their efforts are now supported by a host of other angelic beings. The archangels (four of whom are mentioned by name, xl. 1, cf. Vita xlviii. 6) and the Seraphim, one of whom (xxxvii. 3) is given the task of casting Adam’s soul into the Acherusian lake, are the most important. Thus Michael’s special concern is with the care of men’s bodies (Apoc. Mos. xxxii. 3). This was a well-known conception of later Judaism (see Notes). The other archangels (Uriel, Raphael, Gabriel) who carry out the funeral, are all names well known to readers of ‘Enoch’ and parallel works of Jewish Apocalyptic. The ‘virtues’, who support Eve in her hour of trial, Vita xxii. 1, and watched her once in Paradise, Vita xxxiii. 1 (perhaps the latter passage in the Vita borrows them from here, i.e. Apoc. Mos. vii. 2) are the guardian angels. of which Our Lord speaks (Matt. xviii. 10) and which are perhaps first mentioned in Jubilees xxxv.17. In another respect the author follows the practice of the later Jews in ascribing great efficacy to the prayers not only of the righteous but of angels, for the departed (cf. Apoc. Mos. XXXV, Xxxvi; Vita xxi. 2, ix. 3). In this case he opposes the teaching of 2 Enoch (liii. 1) who, unlike Philo, attacked this practice.

The doctrine of a Future Life corresponds very nearly to the notion entertained by the later Judaism. The teaching of a Resurrection and a Judgement is clear and emphatic, as also is the doctrine concerning the intermediate abode of departed souls in Paradise, the third of the seven Heavens (Apoc. Mos. xxxiii. 4,(A) Tisch.), (xxxv. 2), (xxxvii. 3, 5, xl. 2) and thus quite distinct from the original Garden of Eden where Adam and Eve dwelt before the Fall. (Apoc. Mos. i, vi, viii, xili, xvi, xxil, &c.; Vita xxxi, Xxxil, Sexxili, xl svi, tcc, Slav. "Vita xxx, sox)

§ Io. BIBLIOGRAPHY.

CHIEF EDITIONS OF TEXT AND VERSIONS OF THE ADAM LITERATURE.

Greek.

Tischendorff, Afocalypses Apocryphae, 1866 (based on A, B, C, and beginning and end of D).

Ceriani, Monumenta Sacra et Profana, v. 21 sqq. (text of D). Latin,

Meyer, in Adhandlungen der Miinchner Akademie der Wissenschaften, philos.-philol. K1., xiv, 1878. German.

H, Vollmer, Deztsches Adambuch, 1908. Slavonic.

Jagi¢, Denkschriften der Wiener Akademie der Wissenschaften, philos.—hist., K1., xlii, 1893.

Conybeare, Jewish Quarterly Review, 1895, vii. 216-35.

Preuschen, Festschrift, 1900, ‘ Armenische Gnostische Adam-Schriften.’

Bezold, Schatzhohle, 1890.

Renan, Journal Asiatigue, 1853, pp. 427-53- Lithiopic Adambuch.

Dillmann, Adambuch des Morgenlandes, 1850.

Trumpp, Adhandlungen der Miinchner Akademie, philos.-philol. K1., xv, 1879 (Eth. text).

CRITICAL INQUIRIES.

Ginzberg, Die Haggada bet den Kirchenvitern, 1899, pp. 63 sqq. Dreyfus, Adam und Eva nach Auffassung der Midrasch, 1894. Ginzberg, Jewish Encyclopedia, Art. ‘Book of Adam,’ Preuschen, Die apokryphen Gnostischen Adamschriften, 1900.

lil.

I

Iv. I

3 Adam answered:

THE BOO%Wsae

Penance of Adam and Eve, i-xi.

When they were driven out from paradise, they made themselves a booth, and spent seven days mourning and lamenting in great grief.

But after seven days, they began to be hungry and started to look for victual to eat, and they found it not. Then Eve said to Adam: ‘My lord, I am hungry. Go, look for (something) for us to eat. Perchance the Lord God will look back and pity us and recall us to the place in which we were before.’

And Adam arose and walked seven days over all that land, and found no victual such as they used to have in paradise. And Eve said to Adam: ‘Wilt thou slay me? that I may die, and perchance God the Lord will bring thee into paradise, for on my account hast thou been driven thence.’ ‘Forbear, Eve, from such words, that peradventure God bring not some other curse upon us. How is it possible that I should stretch forth my hand against my own flesh? Nay, let us arise and look for something for us to live on, that we fail not.’

And they walked about and searched for nine days, and they found none such as they were used to have in paradise, but found only animals’ food. And Adam said to Eve: ‘This hath the Lord provided for animals and brutes to eat ; but we used to have angels’ food. But it is just and right that we lament before the sight of God who made us. Let us repent with a great penitence: perchance the Lord will be gracious to us and will pity us and give us a share of something for our living.’

i. I, paradise. Cod. Ar.+‘they went to the West’. ii. 1. after seven days. started to look for = guaerebant.

lil. I. seven days. victual . explains it as ‘nettles’. 2. ON my account.

SLAVONIC VITA ADAE ET EVAE.

And we sat together before the’ gate of paraxxviii. 1

dise, Adam weeping with his face bent down to the earth, lay on the ground lamenting.

And seven days passed by and we had nothing 2

to eat and were consumed with great hunger, and I Eve cried with a loud voice: ‘ Pity me, O Lord, My Creator; for my sake Adam suffereth thus!’

And I said to Adam: we may seek us food; for now my spirit faileth me and my heart within me is brought low.’ Then Adam spake to me: killing thee, but I fear since God created thine image and thou showest penitence and criest to God; hence my heart hath not departed from

And Adam arose and we roamed through all xxx. 1

lands and found nothing to eat save nettles (and) grass of the field. And we returned again to the gates of paradise and cried aloud and entreated : O Lord Creator, allow us food.’

And for fifteen days continuously we entreated. xxxi. 1 Then we heard Michael the archangel and Joel 2

praying for us, and Joel the archangel was commanded by the Lord, and he took a seventh part of paradise and gave it to us. Lord said: ‘ Thorns and thistles shall spring up from under thy hands; and from thy sweat shalt thou eat (bread), and thy wife shall tremble when she looketh upon thee.’

The archangel Joel said to Adam the Lord; I did not create thy wife to command thee, but to obey ; why art thou obedient to thy wife 2?’ separate the cattle and all kinds of flying and creeping things and animals, both wild and tame; and to give names to all things. he took the oxen and began to plough. »

Cod. Ar. has ‘after six days’; cf. Mishna Taanit i. 6.

Mishna Taanit i. 6 says he fasted seven days, see Introd. §§ 4, 5. } ; . in paradise: eating beasts’ food was one of Adam’s curses in Ber. rabba xx, Pirke Eliezer.

Slav.

MSS. have doublet ‘quoniam propter me iratus est tibi dominus deus vis interficere me ut

moriar et forte introducet te dominus deus in paradisum, quia propter meam causam expulsus es inde’.

3. bring . . . some other curse. my own flesh = Gen. il. 24. iv. 2. angels’ food: cf. Ps. Ixxvill. 25 (Fuchs).

I. before the gate of paradise. Confusion with Jah-El.

XXvill, xxxi. 2. Joel.

contrast Christian version in Introd. § 5 a.

Cod. Ar. ‘curse us with some other curse’, Hebraism.

Slav. Vita i marks this off from Heavenly ‘ Paradise’. Cf. Apoc. Mos. xliii. 4 (note). xxxii. 3. plough. No extreme asceticism—corn regarded as a blessing—just as there is no disparagement of marriage ;

‘I have thoughts of 2

‘Have compassion on thy creature. 2

Then the 3

:‘ Thus saith xxxii. Again Joel the archangel bade Adam 2

Then indeed 3

‘Rise up! my lord, that xxix. 1

Hes, BOOKS: OF

And Eve said to Adam: ‘ What is penitence? Tell me, what sort of penitence am I to do? Let us not put too great a labour on ourselves, which we cannot endure, so that the Lord will 2 not hearken to our prayers: and will turn away

His countenance from us, because we have not 3 fulfilled what we promised. My lord, how much penitence hast thou thought (to do) for I have brought trouble and anguish upon thee ?’

Wes ok

And Adam said to Eve: ‘Thou canst not do so much as I, but do only so much as thou hast strength for. For I will spend forty days fasting, but do thou arise and go to the river Tigris and lift up a stone and stand on it in the water up to thy neck in the deep of the river. And let no speech proceed out of thy mouth, since we are unworthy to address the Lord, for our lips are unclean from the unlawful and forbidden tree.

2 And do thou stand in the water of the river

thirty-seven days. But I will spend forty days in the water of Jordan, perchance the Lord God wil] take pity upon us.’ vii. 1 And Eve walked to the river Tigris and did 2as Adam had told her. Likewise, Adam walked to the river Jordan and stood on a stone up to his neck in water.

And Adam said: ‘I tell thee, water of Jordan, grieve with me, and assemble to me all swimming (creatures), which are in thee, and let them sur- 2 round me and mourn in company with me. Not

for themselves let them lament, but for me; for

it is not they that have sinned, but I.’ 3 Forthwith, all living things came and surrounded him, and, from that hour, the water of Jordan stood (still) and its current was stayed.’

vi. I

Viil. I

vi. I. as thou hast strength for. unlawful and forbidden.

SLAVONIC VITA ADAE ET EVAE.

Then the devil approached and stood before xxxiii. 1 the oxen, and hindered Adam in tilling the field and said to Adam: ‘Mine are the things of 2 earth, the things of Heaven are God’s; but if thou wilt be mine, thou shalt labour on the earth; but if thou wilt be God’s, (pray) go away to paradise. Adam said: ‘The things 3 of Heaven are the Lord’s, and the things of earth and Paradise and the whole Universe.’

The devil said: ‘I do not suffer thee to till xxxiv. 1 the field, except thou write the bond that thou art mine.’ Adam replied: ‘ Whosoever is lord of 2 the earth, to the same do I (belong) and my children.’ Then the devil was overcome with joy. (But Adam was not ignorant that the Lord 3 would descend on earth and tread the devil under foot.) The devil said: ‘Write me thy 4 bond.’ And Adam wrote: ‘Who is lord of the earth, to the same do I belong and my children.’

Eve said to Adam, ‘ Rise up, my lord, let us xxxv. 1 pray to God in this cause that He set us free from that devil, for thou art in this strait on my account.’

But Adam said : ‘ Eve, since thou repentest of 2 thy misdeed, my heart will hearken to thee, for the Lord created thee out of my ribs. Let us fast forty days perchance the Lord will have pity on us and will leave us understanding and _ life” I, for my part, said: ‘Do thou, (my) lord, 3 fast forty days, but I will fast forty-four.’

And Adam said to me: ‘ Haste thee to the xxxvi. 1 river, named Tigris, and take a great stone and place it under thy feet, and enter into the stream and clothe thyself with water, as with a cloak, up to the neck, and pray to God in thy heart and let no word proceed out of thy mouth.’ And 2 I said: ‘O (my) lord, with my whole heart will I call upon God. And Adam said to me: 3 ‘Take great care of thyself. Except thou seest me and all my tokens, depart not out of the water, nor trust in the words, which are said to thee, lest thou fall again into the snare. And 4 Adam came to Jordan and he entered into the water and he plunged himself altogether into the flood, even (to) the hairs of his head, while he made supplication to God and sent (up) prayers to Him.

I e¢ salveris: II sed salveris. ; I contradicti: II III ¢licito et contradicto.

Cor. Ar. zlictto.

2. Jordan. Probably changed by Christian editor from ‘Gihon’, where Jews, e.g. Pirke Eliezer, placed Adam’s

penitence, for we expect another river of Paradise. vill. 3. stood still. this lasted eighteen days.

I steterunt ex agua non agentes cursum\.

Meyer gives singular as text. Katona’s text says

xxxiii-xxxv. Heretical interpolation by Bogomilian dualist (Jagi¢). ‘Paradise’ here is the Heavenly one, widely

separated from the earth.

For this whole section cf. Pauline phrase ‘bond servants of sin’.

It occurs in all Slav.

MSS. of ‘ Solfernus’ and Polish and Bohemian Adam tales.

xxxiv. 3. But Adam, &c. xxxv. 3. forty-four.

A gloss within a gloss. Eve stronger here. . Snate = scandalizeris.

In Latin Vit. vi, I has ‘thirty-seven ’, III ‘thirty’ days.

VITA ADAE ET EVAE. SLAVONIC VITA ADAE ET EVAE.

ix. 1 And eighteen days passed by; then Satan And there, the angels came together and all . xvii, was wroth and transformed himself into the | living creatures, wild and tame, and all birds that brightness of angels, and went away to the river | fly, (and) they surrounded Adam, like a wall,

2 Tigris to Eve, and found her weeping, and the | praying to God for Adam. devil himself pretended to grieve with her, and The devil came to me, wearing the form and ,yyvyiij, y he began to weep and said to her: ‘Come out | brightness of an angel, and shedding big tearof the river and lament no more. Cease now | drops, (and) said to me: ‘ Come out of the water, , from sorrow and moans. Why art thou anxious | Eve, God hath heard thy prayers and (heard) us 3 and thy husband Adam? The Lord God hath | angels. God hath fulfilled the prayers of those heard your groaning and hath accepted your | who intercede on thy behalf. God hath sent me penitence, and all we angels have entreated on | to thee, that thou mayst come out of the water.’ your behalf, and made supplication to the Lord ; 4and he hath sent me to bring you out of the water and give you the nourishment which you had in paradise, and for which you are crying 5 out. Now come out of the water and I will conduct you to the place where your victual hath been made ready.’ ‘

x. 1 But Eve heard and believed and went out of But I (Eve) perceived that he was the devil xxxix, 1

the water of the river, and her flesh was(trembling) | and answered him nothing. But Adam (when) he 2like grass, from the chill of the water. And | returned from Jordan, saw the devil's footprints,

when she had gone out, she fell on the earth and | and feared lest perchance he had deceived me ;

the devil raised her up and led her to Adam. | but when he had remarked me standing in the 3 But when Adam had seen her and the devil with | water he was overcome with joy (and) he took ,

her, he wept and cried aloud and said: ‘O Eve, | me and led me out of the water. :

Eve, where is the labour of thy penitence? Then Adam cried out with a loud voice: ‘Be x1, x 4 How hast thou been again ensnared by our | silent, Eve, for already is my spirit straitened

adversary, by whose means we have been | in my body; arise, go forth, utter prayers to

estranged from our abode in paradise and | God, till I deliver up my spirit to God.

spiritual joy ?’ & , calypsi

rary tt And when she heard this, Eve understood that ee nak igre :

(it was) the devil (who) had persuaded her to go

out of the river; and she fell on her face on the

earth and her sorrow and groaning and wailing

was redoubled. And she cried out and said:

‘Woe unto thee, thou devil. Why dost thou

attack us for no cause? What hast thou to do

with us? What have we done to thee? for thou

pursuest us with craft? Or why doth thy malice

assail us? Have we taken away thy glory and

caused thee to be without honour? Why dost

thou harry us, thou enemy (and persecute us) to

the death in wickedness and envy?’

ioe)

ix, I. was wroth, III >. 4. crying out. II III plangitis: 1 planxistis. xi. 2. with craft = dolose Fuchs, Meyer, Katona: others dolore.

xxxvii. 1. a wall. Far greater than concise Latin account. Cf. Rom. viii, 22, In Recension ii. Satan appears twice—the first time as Adam. The ‘ tokens’ of xxxvi. 3 are explained there. J wee a xxxix, I. answered nothing. Here only, Eve is not deceived. Contrast ‘Conflict’ of Adam and Eve, I. xxxilixl. 1. Adam cried out, &c. Only here. Latin Vita xi perhaps inserted to link on story Im Xvi-xxil. Eve deliberately compels Satan to come forward with his tale.

DAE DOOKSTOn ADANGAND EVE

The Fall of the Devil, xii—xvii.

xii, t And with a heavy sigh, the devil spake: ‘O Adam! all my hostility, envy, and sorrow is for thee, since it is for thee that I have been expelled from my glory, which I possessed in the heavens 2 in the midst of the angels and for thee was I cast out in the earth.’ Adam answered, ‘What dost 3 thou tell me? What have I done to thee or what is my fault against thee? Seeing that thou hast received no harm or injury from us, why dost thou pursue us?’ xiii, 1 The devil replied, ‘Adam, what dost thou tell me? It is for thy sake that I have been hurled 2 from that place. When thou wast formed, I was hurled out of the presence of God and banished from the company of the angels. When God blew into thee the breath of life and thy face and likeness was made in the image of God, Michael also brought thee and made (us) worship thee in the sight of God; and God the Lord spake: Here is Adam. I have made thee in our image and likeness.’ xiv. 1 And Michael went out and called all the angels saying: ‘Worship the image of God as the Lord God hath commanded.’ 2 And Michael himself worshipped first; then he called me and said: ‘ Worship the image of God 3the Lord.’ And I answered, ‘I have no (need) to worship Adam.’ And since Michael kept urging me to worship, I said to him, ‘ Why dost thou urge me? I will not worship an inferior and younger being (than I). I am his senior in the Creation, before he was made was I already made. It ishis duty to worship me.’ xv. 1,2 When the angels, who were under me, heard this, they refused to worship him. And Michael saith, ‘ Worship the image of God, but if thou wilt not worship him, the Lord God will be wrath 3 with thee.’ And I said, ‘If He be wrath with me, I will set my seat above the stars of heaven and will be like the Highest.’ xvi. r And God the Lord was wrath with me and banished me and my angels from our glory; and on 2thy account were we expelled from our abodes into this world and hurled on the earth. And 3 straightway we were overcome with grief, since we had been spoiled of so great glory. And we 4 were grieved when we saw thee in such joy and luxury. And with guile I cheated thy wife and caused thee to be expelled through her (doing) from thy joy and luxury, as I have been driven out of my glory.’ xvii, 1 When Adam heard the devil say this, he cried out and wept and spake: ‘O Lord my God, my life is in thy hands. - Banish this Adversary far from me, who seeketh to destroy my soul, and give 2, 3 me his glory which he himself hath lost... And at that moment, the devil vanished before him. But Adam endured in his penance, standing for forty days (on end) in the water of Jordan.

Lirth of Cain and Abel; Death of Abel; Book of Seth, xviii-xxiv.

xviii. 1 And Eve said to Adam: ‘ Live thou, my Lord, to thee life is granted, since thou hast committed neither the first nor the second error. But I have erred and been led astray for I have not kept the commandment of God; and now banish me from the light of thy life and I will go to the sunsetting,

2 and there will I be, until I die’ And she began to walk towards the western parts and to mourn 3 and to weep bitterly and groan aloud. And she made there a booth, while she had in her womb offspring of three months old.

xil, 1. expelled I. Ill+et alzenatus sum. Story closely parallel to Al Koran Suras. vii-xi, Codex Nazaraeus 67: ‘The highest kings of light declared: ‘ Let the kings of fire serve Adam.” But one, the author of ill, did not follow the commands of the Lord and was hurled in chains.’ Cf. Rabbi Moses-Hadarschan: ‘When God made Adam, he said to the higher angels, ‘‘ Bow yourselves down !”’

Sits Ch 2 En. xxxi, 3)

xiv. 2. God the Lord = Jahwe Elohim (nM5x mm),

3. I have no (need) to = xox habeo with infinitive.

xv. I. the angels .. . under me. Sole reference to devils (in plural) in Vita or Apoc. Mos.

3. like the Highest. Midrasch on Isa. xiv (LXX). - Cf. Dan. xi. 11. stars II III. ‘throne’ I.

xvili, I. error = pracvaricatio.

2. western parts = Apoc. Mos. i. 1.

3. offspring. So Meyer III I. Jewish anti-ascetic piece. Contrast ‘ Conflict’ and Magyar ‘Vita Adae’, where they remain apart one hundred years and are only married at God’s express command. Cf. Noah in Arm. ‘ Gospel of Seth’ (Preuschen’s translation).

three months old. So III 43; I1 3.9. Il 17 + ‘Cain’.

xix. 1 And when the time of her bearing approached, she began to be distressed with pains, and she 2 cried aloud to the Lord and said: ‘ Pity me, O Lord, assist me.’ And she was not heard and the 3 mercy of God did not encircle her. And she said to herself: ‘Who shall tell my lord Adam? I implore you, ye luminaries of heaven, what time ye return to the east, bear a message to my lord Adam,’ But in that hour, Adam said: ‘The complaint of Eve hath come to me. hath the serpent fought with her.’ 2 And he went and found her in great distress. And Eve said: ‘From the moment I saw thee, my lord, my grief-laden soul was refreshed. And now entreat the Lord God on my behalf to 3 hearken unto thee and look upon me and free me from my awful pains.’ And Adam entreated the Lord for Eve. And behold, there came twelve angels and two ‘ virtues’, standing on the right and on the left 2of Eve; and Michael was standing on the right; and he stroked her on the face as far as to the breast and said to Eve: ‘Blessed art thou, Eve, for Adam’s sake. Since his prayers and intercessions are great, I have been sent that thou mayst receive our help.’ Rise up now, and 3 prepare thee to bear. And she bore a son and he was shining; and at once the babe rose up

and ran and bore a blade of grass in his hands, and gave it to his mother, and his name was called Cain.

KX. Perchance, once more

O35 ul

xxii 1 And Adam carried Eve and the boy and led 2 them to the East. Andthe Lord God sent divers seeds by Michael the archangel and gave to Adam and showed him how to work and till

This is the story of Adamand Eve after they hadi. 1 gone out of Paradise. And Adam knew his wife 2 Eve and went upwards to the sun-rising and abode there eighteen years and two months. And Eve 3

the ground, that they might have fruit by which they and all their generations might live.

3. For thereafter Eve conceived and bare a son, whose name was Abel ; and Cain and Abel used to stay together.

4 And Eve said to Adam: ‘My lord, while I slept, I saw a vision, as it were.the blood of our son Abel in the hand of Cain, who was gulping it down in his mouth. Therefore I have sorrow.’ :

3 And Adam said,‘ Alas if Cainslew Abel. Yet let us separate them from each other mutually,

conceived and bare two sons; Adiaphotos, who is called Cain and Amilabes who is called Abel.

And after this, Adam and Eve were with one ii. 1

another and while they were sleeping, Eve said to Adam her lord: ‘My lord, Adam, behold, I 2 have seen in a dream this night the blood of my son Amilabes who is styled Abel being poured into the mouth of Cain his brother and he went on drinking it without pity. But he begged him to leave him a little of it. Yet he hearkened 3 not to him, but gulped down the whole; nor did it stay in his stomach, but came out of his

xix. 2. did not encircle her. Nota Christian sentiment, but Jewish. 3. what time . . . to the east. Cf. Test. Adam, describing the fourth hour of the night. ( xx. I. the serpent. Cf. Eve’s tale in Apoc. Mos. xv-xxx. Also attack of beast in Vita xxxvii, Apoc. Mos. x=xi. 2. was refreshed. vefrigeravit Meyer: | infrigeravit. ; xxi. I. virtues (or ‘powers’ Fuchs). Probably ‘guardian angels’ (Ginzberg). ‘principalities, thrones, powers’, &c. Name agrees in Test. Adam. and Michael... right. II only. So Meyer. 2. on the face. I factem ezus: II, II] eam a facie. 3. shining (/cédus). Cf. Adiaphotos, Apoc. Mos. i. The ‘Incunabulum’ (see Meyer 215), the Deutsches Adam Buch and III say Eve was frightened and wished to kill Cain. Perhaps alludes to myth that he was Satan’s child. blade of grass...Cain. Better ‘reed.’ Play on words—Hebrew 73? (Kanéh) and /?? (Cain). Some. Rabbis say Cain slew Abel with a reed. 7 xxii. 4. Isaw. In Slav. Adam sees it before Cain’s birth. 5. separate ... mutually. Midrasch on Gen. iy. 2, 7-10.

Cf. Apoc. Mos. vii. Like Pauline

i. All MSS. (ABCD and Arm.) give preface describing book as taught to Moses by Michael the archangel. Like the title, this is a later addition. Slav. describes subjection of all animals in first chapter (cf. beasts’ words in Apoc. Mos. xi. 1).

2. knew. éyvo (Gen. iv. 1) DE Arm.: AC ‘took’ (afer).

went upwards (av7\dev) AC: D ‘went out’ (e&ndOev). } ,

3. Adiaphotos D: other MSSt+t. Arm. ‘Anloys’ = ‘full of light’ Cf. Vita xxi. 3 /wcidus. The translator in the Ante-Nicene Christian Library, xvi, 1870, suggests d:apirwp or Siafurevtys, ‘a planter,’ for Adiaphotos and pyhoBdrns, ‘a keeper of sheep’ for Amilabes.

Amilabes AD: CB corrupt. Arm. ‘ Barekhooh’ = ‘ well-minded’ (Conybeare).

ii. 2. went on drinking E: ACD has aorist (émev).

and let us make for each of them separate | mouth. And Adam said, ‘Let us arise and go dwellings,’ and see what has happened to them. (I fear)

xxiii, 1 And they made Cain an husbandman, (but) | lest the adversary may be assailing them some- Abel they made a shepherd; in order that in | where.’

this wise they might be mutually separated. And they both went and found Abel murdered jij,

2 And thereafter, Cain slew Abel, but Adam was | by the hand of Cain his brother. And God then one hundred and thirty years old, but Abel | saith to Michael the archangel : ‘Say to Adam: was slain when he was one hundred and twenty- | “Reveal not the secret that thou knowest to Cain two years. thy son, for he is a son of wrath. But grieve

not, for I will give thee another son in his stead ; he shall show (to thee) all that thou shalt do. Do thou tell him nothing.”’ Thus spake the archangel to Adam. But he kept the word in his heart, and with him also Eve, though they grieved concerning Abel their son.

3 And thereafter Adam knew his wife And after this, Adam knew Eve his wife, and i

and he begat a son and called his name Seth. she conceived and bare Seth. xxiv. 1 And Adam said to Eve, ‘ Behold, I have be- And Adam said to Eve: ‘See! we have begotten a son, in place of Abel, whom Cain slew.’ | gotten a son in place of Abel, whom Cain slew, And after Adam had begotten Seth, he lived | let us give glory and sacrifice to God.’ eight hundred years and begat thirty sons and And Adam begat thirty sons and_ thirty thirty daughters; in all sixty-three. children. | daughters and Adam lived nine hundred and And they were increased over the face of the | thirty years; and he fell sick and cried witha loud earth in their nations. voice and said, ‘ Let all my sons come to me that I may see them before I die.’

N

Vira ADAE ET EVAE. Vision of Adam, xxv—xxix.

xxv.1 And Adam said to Seth, ‘Hear, my son Seth, that I may relate to thee what I heard and saw after your mother and I had been driven out of paradise. When we were at prayer, there came to me Michael the archangel, a messenger of God. And I saw a chariot like the wind and its wheels were fiery and I was caught up into the Paradise of righteousness, and I saw the

OQ N

xxiii. 2. one hundred and twenty-two. Cf. Jub. iv. 3 (Charles’s note) ; Abel there is twenty-two.

xxiv. 2. Sixty-three. Cf. Jub. iv. 10 (Charles’ note): Jub. says ‘nine’; ‘ Conflict of A. and E.’ says ‘five’; Arm. omits ‘thirty daughters’.

xxv. I. Seth. Some MSS. have preface explaining choice of Seth. L.A. Z&. says it was told to a// his sons.

2. at prayer. D.A.2B. says ‘where he was standing in Jordan’.

3. fiery. Cf. 2 Kings ii. 11; Ezek.i; Apoc. Mos, xxxiii.

Paradise of righteousness. Heavenly Paradise, as in 2 En. and 1 En. (xxxil. 3). Elsewhere in Vita either

garden of Eden on ear¢h or ‘ third Heaven’ (e.g. Apoc. Mos. xxvii, xl.1), not in presence of God, as here.

4. said DE: AC +‘to Eve’. Let us arise and go CE: D is better Greek (dvaoravres), but less original. what has happened A D: C ‘ what is this dream about our sons’: Arm. ‘ to see about our sons’, assailing. C prefixes ¢\@av = ‘has come and is assailing ’. ili. 2. archangel B C E Slav.: A D ‘angel’. the secret. Arm. changes to ‘the secret of the vision’ (i.e. Vita xxv—xxix). son of wrath. Eph. ii. 3. his stead (Gen. iv. 25). Here not in Abel’s, but in Cain’s stead (Kabisch). all that thou shalt do. Arm. alters to ‘all that I shall do’ (for same reason cf. Introd. 3, 4). A+‘ to him’. tell him nothing A C Arm. Tisch. 3. also Eve. E Slav. expand. iv. 2. glory and sacrifice: So A. CD read ‘glorify God and give worship’: B ‘glory’: E Slav. ‘praise and sacrifice’: Arm. ‘praise and glory’. Cf. ‘Conflict’, I. ii-xi. y. 1. And Adam lived... years DB Slav. Arm. AC >. 2. sick Arm.: E ‘a little sick’: C ‘a great disease’. _ die C +‘and he sent off his son Seth to all to tell them’.

Nv =

N

XXV1.

XXVIl.

XXVill.

XUN:

Lord sitting and his face was flaming fire that could not be endured. And many thousands of angels were on the right and the left of that chariot.

1 When I saw this, I was confounded, and terror seized me and I bowed myself down before

2 God with my face to the earth. And God said to me, ‘ Behold thou diest, since thou hast transgressed the commandment of God, for thou didst hearken rather to the voice of thy wife, whom I gave into thy power, that thou mightst hold her to thy will. Yet thou didst listen to her and didst pass by My words.’

1 And when I heard these words of God, I fell prone on the earth and worshipped the Lord and said, ‘My Lord, All powerful and merciful God, Holy and Righteous One, Jet not the name that is mindful of Thy majesty be blotted out, but convert my soul, for I die and my

2 breath will go out of my mouth. Cast me not out from Thy presence, (me) whom Thou didst form of the clay of the earth. Do not banish from Thy favour him whom Thou didst nourish.’

And lo! a word concerning thee came upon me and the Lord said to me, ‘Since thy days twere fashioned, thou hast been created with a love of knowledge; therefore there shall not be taken from thy seed for ever the (right) to serve Me.’

1 And when I heard these words, I threw myself on the earth and adored the Lord God and said, ‘Thou art the eternal and supreme God; and all creatures give thee honour and praise. 2 ‘Thou art the true Light gleaming above all light(s), the Living Life, infinite mighty Power. To Thee, the spiritual powers give honour and praise. Thou workest on the race of men the

abundance of Thy mercy.’

3 After I had worshipped the Lord, straightway Michael, God’s archangel, seized my hand and 4 cast me out of the paradise tof ‘vision’ and of God’s command. And Michael held a rod in his hand, and he touched the waters, which were round about paradise, and they froze hard.

1 And I went across, and Michael the archangel went across with me, and he led me back to 2 the place whence he had caught me up. Hearken, my son Seth, even to the. rest of the secrets

[and sacraments] that shall be, which were revealed to me, when I had eaten of the tree of the

3 knowledge, and knew and perceived what will come to pass in this age ; [what God intends to do

4 to his creation of the race of men. The Lord will appear in a flame of fire (and) from the mouth of His majesty He will give commandments and statutes [from His mouth will proceed a two-edged sword] and they will sanctify Him in the house of the habitation of His majesty.

5 And He will show them the marvellous place of His majesty. And then they will build a house to the Lord their God in the land which He shall prepare for them and there they will transgress His statutes and their sanctuary will be burnt up and their land will be deserted and they

6 themselves will be dispersed; because they have kindled the wrath of God. And once more He will cause them to come back from their dispersion ; and again they will build the house of God;

7 and in the last time the house of God will be exalted greater than of old. And once more iniquity will exceed righteousness. And thereafter God will dwell with men on earth [in visible form]; and then, righteousness will begin to shine. And the house of God will be honoured in the age and their enemies will no more be able to hurt the men, who are believing in God; and God will stir up for Himself a faithful people, whom He shall save for eternity, and the impious shall be punished

flaming fire. Cf. 1 En. (xiii-xvii) for description of God’s dwelling, &c.

xxvi. 2. rather II zz primis; 1 prius. III (Meyer) dius. to thy wife. Cf. Apoc. Mos, xxiv.

xxvil, I. name. Hebrew expression = personality. Cf. Kautzsch, Hastings’ 2. D., art. ‘ Religion of Israel’,

2. didst form. flasmasti (Graecism).

favour. II gratia: I gratiae. 3. concerning thee = ¢uzm (verbum). came upon me. zzcedit 11 5: incendit, ‘ inflamed’ II 17. were fashioned. +figurantur (Meyer). All MSS. corrupt. love of knowledge. See Introd. § 6. xxviii. 2. Light ... Life ... Power. Gnostic epithets. mighty. So Fuchs. MSS. corrupt. II 5, Il] 2 magnitudinis: | matutine: Il 3 magna.

3. vision and of God’s command. II 3. 17 wéséomis: 11 § and III wesctatzonis et vistonis: Fuchs with Cod. Wright wisttationts et tussionis.

4. arod. vixgam II (andso Fuchs): I twzrtutes.

froze hard. Sea of ice round Paradise. Cf. 2 En. iii. 3; Rev. iv. 6, xv. 2; Test. Lev. iil. 2; Jellinek, Bet ha-Midrasch iv. 132. Perhaps = ‘ Acherusian Lake’ (Apoc. Mos. xxxvii-xxxix).

xxix. 2. [and sacraments] II III. Meyer brackets as a gloss. I (and Fuchs) >. ‘

be fragment of Jewzsh Apocalypse ; last part certainly Christian. ;

6. greater than of old (maior quam prius). Bousset refers this to Herod’s temple; perhaps more likely the Messianic one. Cf. 1 En. xci. 13.

7. in visible form, &c. These phrases are certain marks of Christian origin, [Cf. Ps. Ixxxiv. 7, LXX Vulg. T. Zeb. ix. 8 where God is spoken of as being seen by men. There is no good reason for regarding xxix, 3-10 as Christian with the exception of a few words.—Gen. Editor.]

THE BOOKS OR. ADAMTAND EVE

g by God their king, the men who refused to love His law. Heaven and earth, nights and days, and all creatures shall obey Him, and not overstep His commandment. Men shall not change their 9 works, but they shall be changed from forsaking the law of the Lord. Therefore the Lord shall repel from Himself the wicked, and the just shall shine like the sun, in the sight of God. And to in that time, shall men be purified by water from their sins. But those who are unwilling to be purified by water shall be condemned. And happy shall the man be, who hath ruled his soul, when the Judgement shall come to pass and the greatness of God be seen among men and their

XRT. I

SKK, FT

deeds be inquired into by God the just judge.

1 After Adam was nine hundred and thirty years old, since he knew that his days were coming to an end, he said: ‘Let all my sons assemble themselves to me, that I may bless them before I die, and speak with them.’

2 And they were assembled in three parts, before his sight, in the house of prayer, where they used

3 to worship the Lord God. And they asked him (saying): ‘ What concerns thee, Father, that thou shouldst assemble us, and why dost thou lie on

4thy bed?’ Then Adam answered and said:

‘My sons, I am sick and in pain.’ And all his

sons said to him: ‘What does it mean, father,

this illness and pain?’

Then said Seth his son: ‘O (my) lord, perchance thou hast longed after the fruit of paradise, which thou wast wont to eat, and therefore thou liest in sadness? Tell me and I will go to the nearest gates of paradise and put dust on my head and throw myself down on the earth before the gates of paradise and lament and make entreaty to God with loud lamentation; perchance he will hearken to me and send his angel to bring me the fruit, for which thou hast longed.’

2 Adam answered and said: ‘No, my son, I do not long (for this), but I feel weakness and great

3 pain in my body.’ Seth answered, ‘ What is pain,

my lord father? Iam ignorant; but hide it not

from us, but tell us (about it).’

And Adam answered and said: ‘ Hear me, my sons. When God made us, me and your mother, and placed us in paradise and gave us every tree

g-1o. purified by water, i.e. baptism.

And all assembled, for the earth was divided v. 3 into three parts. And Seth his son said to him: 4 ‘Father Adam, what is thy complaint ?’

And he saith, ‘My children, Iam crushed by 5 the burden of trouble.’ And they say to him, ‘What is trouble?’

And Seth answered and said to him: ‘Hast vi. 1 thou called to mind, father, the fruit of paradise of which thou usedst to eat, and hast been grieved in yearning for it ?’

‘If this be so, tell me, (and) I will go and 2 bring thee fruit from paradise. For I will set dung upon my head and will weep and pray that the Lord will hearken to me and send his angel (and bring me a plant from paradise), and I will bring it thee that thy trouble may cease from

Adam saith to him: ‘Nay, my son Seth, but 3 I have (much) sickness and trouble!’ Seth saith to him: ‘ And how hath this come upon thee?’

And Adam saidto him: § When God made us, vii. me and your mother, through whom also I die, He gave us power to eat of every tree which is in

xxx. I. bless them. Cf. Gen. xxvii. 14, xlviii. 3, 2 En. Ixiv. 4.

2. in the house of prayer. So I coram oratorio; I1 Ill ante oratortum Apoc. Mos. v (AC). Kabisch find here origin of ‘Caaba’ legends (cf. Weil, Bzbdische Legenden der Muselmanner).

3. parts.

SoDB. A+ ‘they came to the door of the house where he used to enter to pray to God.’

Meyer and

Sole

except that it reads ‘before him, where’ instead of ‘to the door of the house’.

4. Adam ABD; C>. 5. Tam crushed, &c.

dung. Arm. ‘dust’.

Lit. ‘ great disease oppresses me’. ABC D Slav. (mévos modts ouvexet pe). What is trouble ? B+ ‘father’: A D+‘and sickness’,

vi. I. in yearning for it (émOvpjoa airéy). Arm.A Tisch. DBC>.

2. I will go (mopetoona) CD: AB ‘I go’: Slav. ‘we’.

?a gloss.

B has évéykee (sic) pou dd tov Evdov ev @ pee rd

that. Lit. ‘and’ = vav conversive. bring mea plant, Inserted for clearness—perhaps in original. €Xeos. 3. how. . . upon thee (74s oo) AC E Arm. Slav.: D ‘how much’ (réc0:).

vii. 1. to him. C only has zpos avréy as often.

tree (fiAov) C: ABD ‘plant’ (purod): Arm. ‘fruits’.

Idie ACED: B Arm. ‘we die’.

XXXIli.

XXXIV.

XXXV.

XXXVI.

THE BOOKS OF ADANMVAND EVE

bearing fruit to eat, he laid a prohibition on us concerning the tree of knowledge of good and evil, which is in the midst of paradise; (saying)

2«Do not eat of it.’ But God gave a part of paradise to me and (a part) to your mother: the trees of the eastern part and the north, which is over against Aquilo he gave to me, and to your mother he gave the part of the south and the western part.

1 (Moreover) God the Lord gave us two angels

2to guard us. The hour came when the angels had ascended to worship in the sight of God; forthwith the adversary [the devil] found an opportunity while the angels were absent and the devil led your mother astray to eat of the

3 unlawful and forbidden tree. And she did eat and gave to me.

1 And immediately, the Lord God was wrath with us, and the Lord said to me: ‘In that thou hast left behind my commandment and hast not kept my word, which I confirmed to thee; behold, I will bring upon thy body, seventy blows ; with divers griefs, shalt thou be tormented, beginning at thy head and thine eyes and thine ears down to thy nails on thy toes, and in every

2 separate limb. These hath God tappointed for chastisementf. All these things hath the Lord sent to me and to all our race.’

1 Thus spake Adam to his sons, and he was seized with violent pains, and he cried out with a loud voice, ‘What shall I do? I am in distress. Socruel are the pains with which I am

2 beset.’ And when Eve had seen him weeping, she also began to weep herself, and said: ‘O Lord my God, hand over to me his pain, for it is I who sinned.’

3 And Eve said to Adam: ‘My lord, give me a part of thy pains, for this hath come to thee from fault of mine.’

1 And Adam said to Eve: ‘ Rise up and go with

Xxxll. 2. your mother.

paradise, but, concerning that oneonly, Hecharged us not to eat of it, and through this one we are to die. And the hour drew nigh for the angels 2 who were guarding your mother to go up and worship the Lord, and I was far from her, and the enemy knew that she was alone and gave to her, and she ate of the tree of which she had been told not to eat. Then she gave also to me to eat. 3

‘And God was wroth with us, and the Lord viii. 1

came into paradise and called me in a terrible voice and said: “ Adam, where art thou? And why hidest thou from my face? Shall the house be able to hide itself from its builder?” And he saith to me: “Since thou hast abandoned my covenant, I have brought upon thy body seventytwo strokes; the trouble of the first stroke is a pain of the eyes, the second stroke an affection of the hearing, and likewise in turn all the strokes shall befall thee.’”

As he said this to his sons, Adam groaned ix. sore and said: ‘ What shall I do? I am in great distress.’

N

And Eve wept and said: ‘My lord Adam, rise up and give me half of thy trouble and I will endure it; for it is on my account that this hath happened to thee, on my account thou

Incident from Eve’s tale in Apoc. Mos. xv.

Xxxiv. I. was wroth. Condensed from story in Apoc. Mos. viii, xxi-xxiii.

confirmed. confortavz II III. seventy Apoc. Mos. viii. 2 (A BC). 2. tappointed for chastisementt. MSS. obscure.

I in margin mandavt. The ‘Cant’ (see Meyer 211) has ‘ sixty and two’.

all our race. Read omne genus nostrum with II III: Meyer ‘all our generations’ (omnes nostras generationes).

that one only DBEC.

2. guarding ABC: ‘watching’ DE: Arm. ‘looked to your mother for her to render worship ’. Chagiga 16a, Ber. 60b, Ginzberg calls these angels ‘virtues’ (cf. Vita xxi). Lord. C adds ‘as their fashion (rimos) was’; a gloss.

and I was far from her.

C only. of which ...not to eat.

C only.

Cf. Jubsnvaaees

viii. 1. paradise. A B+ ‘when we had eaten and placed His throne’.

Adam... thou. D adds gloss from Gen. iii. 12. builder. This saying occurs in Targ. Jer. on Gen. iii.9. > D. 2. tome. DBE only.

seventy-two D E, Slav., Mishna Veg. i. 4, but ‘seventy’ A BC, Vita; latter is common symbolic number,

probably a correction.

ix. I. distress (Ava) C Arm. Slav.: D ‘stress’ (dvdyxn).

2. thy trouble DC Arm. A B ‘sickness’,

D has a long gloss from Gen. iil. 19.

XXVil. I

XXVill. I

RXXIX. I

ITE ‘BOOKS’ OF

my son Seth to the neighbourhood of paradise, and put dust on your heads and throw yourselves on the ground and lament in the sight of God. Perchance He will have pity (upon you) and send His angel across to the tree of His mercy, whence floweth the oil of life, and will give you a drop of it, to anoint me with it, that I may have rest from these pains, by which I am being consumed.’

Then Seth and his mother went off towards the gates of paradise. And while they were walking, lo! suddenly there came a beast [a serpent] and attacked and bit Seth. And as soon as Eve saw it, she wept and said: ‘Alas, wretched woman that I am. I am accursed since I have not kept the commandment of God.’ And Eve said to the serpent in a loud voice: * Accursed beast! how (is it that) thou hast not feared to let thyself loose against the image of God, but hast dared to fight with it?’

The beast answered in the language of men: ‘Is it not against you, Eve, that our malice (is directed)? Are not ye the objects of our rage?

Tell me, Eve, how was thy mouth opened to eat of the fruit? But now if I shall begin to reprove thee thou canst not bear it.’

Then said Seth to the beast: ‘God the Lord revile thee. Be silent, be dumb, shut thy mouth, accursed enemy of Truth, confounder and destroyer. Avaunt from the image of God till the day when the Lord God shall order thee to be brought to the ordeal.’ And the beast said to

xxxvi. 2. oil of life. Cf. Apoc. Mos. ix. 3 (note).

XxXVil. I, [a serpent]. revolt.

bit Seth proves work is not Se¢hzte.

3. how is it that, &c.

Xxxvill. 2. the fruit.

Seth here is weak and fallible. Il+(with A D of Apoc. Mos. x) ‘how were thy teeth made strong?’ I1+‘ which the Lord commanded thee not to eat’.

art beset with toils and troubles.’ But Adam 3 said to Eve,‘ Arise and go with my son Seth near to paradise, and put earth upon your heads and weep and pray God to have mercy upon me and send his angel to paradise, and give me of the tree out of which the oil floweth, and bring it me, and I shall anoint myself and shall have rest from my complaint.’

Then Seth and Eve went towards paradise, x. 1 and Eve saw her son, and a wild beast assailing him, and Eve wept and said: ‘Woe is me; if 2 I come to the day of the Resurrection, all those who have sinned will curse me saying: Eve hath not kept the commandment of God.’ And she 3 spake to the beast: ‘ Thou wicked beast, fearest thou not to fight with the image of God? How was thy mouth opened? How were thy teeth made strong? How didst thou not call to mind thy subjection? For long ago wast thou made subject to the image of God. Then the beast 4 cried out and said:

‘It is not our concern, Eve, thy greed and thy xi. wailing, but thine own ; for (it is) from thee that the rule of the beasts hath arisen. How was thy 2 mouth opened to eat of the tree concerning which God enjoined thee not to eat of it? On this account, our nature also hath been transformed. Now therefore thou canst not endure it, if I begin to reprove thee.’

Then Seth speaketh to the beast, ‘Close thy mouth and be silent and stand off from the image of God until the day of Judgment.’ Then saith the beast to Seth: ‘ Behold, I stand off from the image of God.’ And he went to his lair.

A gloss to connect with tale of Fall. Originally this passage was midrash to explain beasts’

Arm. version >.

reprove. #robationem 11 IIl: Meyer comprobationem (‘ ordeal’).

begin... bearit. MeyerII 3.9: I>.

xxxix. I. confounder and destroyer (com/fusio perditionis).

and troubles. 3. earth AC: Arm. Slav. D ‘ dust’.

A omits. D adds gloss from Gen. iii.

A Hebraism.

the tree, i.e. the Tree of Life described in 1 En. xxiv. 3, 4; 2 En. viii. 3; Apoc. Paul. xlv; Test. Lev. xviii. 11 ;

Rev. xxii. 2. Studies, on ‘ Wild and tame olives’. oil of pity: Latin Vita xli. 3.

Naturally conceived as an ‘olive ’—the great wealth of Mediterranean peoples.

Cf. Apoc. Mos. xiii. I.

See Ramsay, Paz/line

A play on words in Greek—édauos, éheos, Cf. Bousset,

Religion des Judenthums, 327; 2 En. xxii: 8,9; Ps. Clem. Recognitions 1. 45; 4 Ezra ii. 12. have rest AD: C ‘will be redeemed from (Autpw06 éx) the trouble’: A B+‘I1 will show you the manner in

which we were deceived in the former case ’—a gloss. x. I. a wild beast. (xxxix. I).

Eve saw. C+‘from afar’.

This passage is a midrash on Gen. iii. 15. | ; Slay. calls it ‘ Cotur’ or ‘ Gorgo’, and adds it pursued him ‘ to devour him’.

Vita xxxix+‘a serpent’, and implies it was Satan

2. Resurrection A C D:.B ‘Judgement’: Slav. ‘ Second Advent ’. xi. 2. transformed C D: Arm. Slav. expand. Cf. Sanh. 106b, Pesikt. 44 b (Ginzberg).

xii. 2. lair C (koirny): ABD E ‘tent’ (oxnyny).

xli.

xlii.

xiii.

N

N

THE BOONS7ORADANGAND EVE

Seth: ‘See, I leave the presence of the image of God, as thou hast said. Forthwith he left Seth, wounded by his teeth.

But Seth and his mother walked to the regions of paradise for the oil of mercy to anoint the sick Adam: and they arrived at the gates of paradise, (and) they took dust from the earth and placed it on their heads, and bowed themselves with their faces to the earth and began to lament and make loud moaning, imploring the Lord God to pity Adam in his pains and to send His angel to give them the oil from the ‘tree of His mercy’.

But when they had been praying and imploring for many hours, behold, the angel Michael appeared to them and said: ‘I have been sent to you from the Lord—I am set by God over the bodies of men—I tell thee, Seth, (thou) man of God, weep not nor pray and entreat on account of the oil of the tree of mercy to anoint thy father Adam for the pains of his body.

‘For I tell thee that in no wise wilt thou be able to receive thereof save in the last days.’

| When five thousand five hundred years have been fulfilled, then will come upon earth the most beloved king Christ, the son of God, to revive the body of Adam and with him to revive the bodies of the dead. He Himself, the Son of God, when He comes will be baptized in the river of Jordan, and when He hath come out of the water of Jordan, then He will anoint from the

4 oil of mercy all that believe in Him. And the

5 water and the Holy Spirit to life eternal.

oil of mercy shall be for generation to generation for those who are ready to be born again of the most beloved Son of God, Christ, descending on earth shall lead thy father Adam to Paradise to the tree of mercy. |

‘But do thou, Seth, go to thy father Adam, since the time of his life is fulfilled. Six days hence, his soul shall go off his body and when

2. wounded by his teeth I] 17: I III ft. xli. 1. angel Michael. 3. man of God prophet. Cf. 2 Kings vi. 6, &c. xlii. 1. that. The MSS. reading guwza Greek 6m = 2. When five thousand five hundred years. . Nicodemus, xix (Greek work). Kings. ielll >.

Mids where Avs Cr De, oil of mercy AC Arm.: Slav. > not dittography, as Fuchs supposes, but play on words. 2. floweth with oil C (Kabisch) :

it shall not B C+ ‘for’ (ydp). 3-6._Then shall . original, 17; Schem rabba 41; Weber, Jiidische Theologie, 3 6. will die C! Dt. three days from to-day.

Originally ‘ guardian angel of Israel’ (Dan. xii). Weber, /iidische Theologie, 168. Jewish trait.

‘that’.

. tree of mercy. Christian interpolation from Gospel of

: EB ‘mercy of mercy’ (€Aeos eA€ov) : (€Aeos €Aaiov) D ‘ mercy of oil”

- God only AB, Tisch., Fuchs). ~ Cf. Apoc. Mos. Xxvili. 3, 4 and “cf. Jubilees Xxili. 26-9; Ezek.

C only.

And Seth went with Eve near paradise, and xiii, 1

they wept there, and prayed God to send his angel and give them the oil of mercy.

And God 2 sent the archangel Michael and he spake to Seth: ‘Seth, man of God, weary not thyself with prayers and entreaties concerning the tree which floweth with oil to anoint thy father Adam. For it shall not be thine now,

but in the end of the times. 3 Then shall all flesh be raised up from Adam till that great day,—all that shall be of the holy people. Then shall the delights of paradise be 4 given to them and God shall be in their midst. And they shall no longer sin before his face, for 5 the evil heart shall be taken from them and there shall be given them a heart understanding the

good and to serve God only.

But do thou go back to thy father. For the 6 term of his life hath been fulfilled and he will live three days from to-day and will die. But

Cf. Midrash Konen. in Bet ha-Midrasch

3 probably

‘in which flows the oil’ D A B Tisch.: E, +, with prayers and entreaties («dxdpevos emi rH ixecig) :

a Hebraism.

This short Apocalypse certainly Jewish, perhaps XXXVl. 27; 1 En. v.4; Bamidbar rabba

381, 400; Volz, Jiidische Eschatologie, 359. Prominent feature in later Jewish theology, as in St. Paul and 4 Ezra.

xliv.

XVI.

THE «BOOKS: OF

it shall have gone out, thou shalt see great marvels in the heaven and in the earth and the

2 luminaries of heaven. With these words, straightway Michael departed from Seth.

3 And Eve and Seth returned bearing with them herbs of fragrance, i.e. nard and crocus and calamus and cinnamon.

x And when Seth and his mother had reached Adam, they told him, how the beast [the serpent |

2 bit Seth. And Adam said to Eve: ‘ What hast thou done? A great plague hast thou brought upon us, transgression and sin for all our generations: and this which thou hast done, tell thy

3 children after my death, [for those who arise from us shall toil and fail but they shall be

4 wanting and curse us (and) say, All evils have our parents brought upon us, who were at the

5 beginning].’ When Eve heard these words, she began to weep and moan.

when his soul is departing, thou shalt behold the awful (scene of) his passing.’

Thus spake the angel and departed from them. xiv. And Seth and Eve came to the hut where Adam was laid. And Adam saith to Eve: ‘ Eve, what 2 hast thou wrought in us? Thou hast brought upon us great wrath which is death, [lording it over all our race]. And he saith to her, ‘ Call all 3 our children and our children’s children and tell them the manner of our transgression.’

Eve's Account of her Fall.

1 Then saith Eve to them: ‘ Hear all my children and children’s children and I will relate to you

2 how the enemy deceived us.

It befell that we were guarding paradise, each of us the portion

3 allotted to us from God. Now I guarded in my lot, the west and the south, But the devil went to

Adam’s lot, where the male creatures were.

[For God divided the creatures ; all the males he gave to your father and all the females he gave to me.]

1 And the devil spake to the serpent saying, “ Rise up, come to me and I will tell thee a word

2 whereby thou mayst have profit.”

And he arose and came to him. And the devil saith to him: 3 “I hear that thou art wiser than all the beasts, and I have come to counsel thee.

Why dost thou eat

of Adam’s tares and not of paradise ? Rise up and we will cause him to be cast out of paradise, even

4 as we were cast out through him.” words to deceive him.”

xlili, 1. luminaries of Heaven. 3. herbs of fragrance. Slav. Vita xxvili-xxx. xliv. 2. tell. after my death.

3. toil and fail.

Insertion.

The serpent saith to him, “I fear lest the Lord be wroth with The devil saith to him: “ Fear not, only be my vessel and I will speak through thy mouth

Cf. Apoc. Mos. xxxv, xxxvi. From Eve’s tale in Apoc. Mos. xxix = Slav, Vit. xxv—inconsistent with Vita x-xii; III + Christian gloss from /zgnum crucis legend.

II 9 vefer: III referent filits nostris: Meyer suggests refert.

Contrast Apoc. Mos. xiv. 3. It shows intention of editor to omit Eve’s tale (Fuchs). Play on words in Latin: suffictant ... deficiant.

Perhaps a gloss,

4. All. MS. prefixes guonzam; perhaps for éru = ‘that’, Cf. xlii. 1 (note).

awful scene of his passing (rv dvodov airijs hoBepav) ABD: C >.

xiv. 2. what hast thou wrought.

Cf. Apoc. Mos. xxxii, Vita xviii. I.

and 2 En. xxx. 18, our author makes Eve primary cause of sin; 4 Ezra iii. 21 lays guilt on Adam. which is death ABCDE,,,.: Arm. >. Cf. Rom. v. 14, 4 Ezra iv. 30. [lording it over all our race] C >. Probably an interpolated gloss.

xv. 1. Then saith Eve. 2. the portion allotted. Cf. Vita xxxii.

In Arm. E, Eve blames herself; in Slav. she is asked to tell her tale by her sons.

3. where the male creatures. Both Hebrew (WM) and Greek (éq¢us) words for ‘serpent’ are masculine.

[For God ... tome.] AD only have this explanation.

your father ABE: ‘our father’ CD. xvi. I. to the serpent. Cf. ‘Conflict of A. and E.’ art beloved before God, Eve will believe thee’, mayst have profit A B E (éfeAné7s). 2. [hear ABD: C ‘I learn’: Arm. ‘I behold’.

Cf. B. C is corrupt. Arm. >.

counsel thee C: AD ‘I consort with thee’ (6u:Aéw) : Arm. ‘unite with’; A B+ ‘yet dost thou worship the less !’

Cf. Vita xiv. 3. A gloss from Vita. 3. out of paradise. 5. deceive him C: A ‘deceive them’.

A B+‘ through his wife’ (a gloss).

THE BOOKS OR ADAM AND. EVE

xvii, 1 And instantly he hung himself from the wall of paradise, and when the angels ascended to 2 worship God, then Satan appeared in the form of an angel and sang hymns like the angels. And I bent over the wall and saw him, like anangel. But he saith tome: “ Art thou Eve?” And I said 3 to him, “I am.” ‘“ What art thou doing in paradise?” And I said to him, “God set us to guard and 4 to eat of it.” The devil answered through the mouth of the serpent: “ Ye do well but ye do not eat 5 of every plant.” And I said: “‘ Yea, we eat of all, save one only, which is in the midst of paradise, concerning which, God charged us not to eat of it: for, He said to us, on the day on which ye eat of it, ye shall die the death.” xviii, 1 Then the serpent saith to me, ‘*‘ May God live! but I am grieved on your account, for I would not have you ignorant. But arise, (come) hither, hearken to me and eat and mind the value of that tree.” 2, 3 But I said to him, “I fear lest God be wroth with me as he told us.” And he saith to me: “ Fear not, for as soon as thou eatest of it, ye too shall be as God, in that ye shall know good and evil. 4 But God perceived this that ye would be like Him, so he envied you and said, Ye shall not eat of 5,6 it. Nay, do thou give heed to the plant and thou wilt see its great glory.” Yet I feared to take of the fruit. And he saith to me: “ Come hither, and I will give it thee. Follow me.” xix. 1 And I opened to him and he walked a little way, then turned and said to me: “ I have changed my 2 mind and I will not give thee to eat until thou swear to me to give also to thy husband.” (And) I said, “What sort of oath shall I swear to thee? Yet what I know, I say to thee: By the throne of the 3 Master, and by the Cherubim and the Tree of Life, I will give also to my husband to eat.” And when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, which is lust, the root and beginning of every sin, and he bent the branch on the earth and I took of the fruit and I ate. xx. I And in that very hour my eyes were opened, and forthwith I knew that I was bare of the right- 2 eousness with which I had been clothed (upon), and I wept and said to him: “ Why hast thou 3 done this to me in that thou hast deprived me of the glory with which I was clothed?” But I wept also about the oath, which I had sworn, But he descended from the tree and vanished. 4 And I began to seek, in my nakedness, in my part for leaves to hide my shame, but I found none, for, as soon as I had eaten, the leaves showered down from all the trees in my part, except the fig- 5 tree only. But I took leaves from it and made for myself a girdle and it was from the very same _ plant of which I had eaten. xxl. I And I cried out in that very hour, “ Adam, Adam, where art thou? Rise up, come to me and 2 I will show thee a great secret.” But when your father came, I spake to him words of transgression 3 [which have brought us down from our great glory]. For, when he came, I opened my mouth and

xvii. I. he hung. E reads ‘the devil inside the serpent hung’, as Moslem fable in Weil, B. LZ. der M. when. AB prefix ‘about the (‘ ninth’ B) hour,’ form of an angel. Cf. 2 Cor. xi. 14. Points to old idea of a literal seduction; cf. Gen. vi. 1-6; I En. vi-xii, Ixxxvili-xc ; Sota ix. 9: Ber. rabba xxiv; Jalk. Schim. Ber. xlii. 2. Slav. reads ‘I thought him an angel since he came from Adam’s district’—emphasizing this feature throughout ; Arm. weakens it. 4, every plant BC D. ‘all plants’ A. 5. die the death. A Hebraism; lit. ‘die with death’ (Gavdrw dmobaveiabe). xviil. D breaks off here till xxxvi. 1. I would not have youignorant. Arm. ‘I desire not your ignorance’: AB+‘for ye are as beasts’; a gloss: ABCE Slav. ‘since ye understand nothing’. 3. ye.-.asGod C.

4. God ‘perceived . .. envied you. With Tisch. AB: C> 5. glory. Arm. alters this Midrash on Gen. iii. 6 to Pog glory of the Highest’ (Gnostic?): AB-+long gloss:

xix. 1. Topened. C Arm.: E >: B ‘he opened’: Arm.+Gnostic gloss to the effect that Eve is without paradise —first brought in by the serpent. 2. What sort of oath (zotoy épxov) C: A B E Arm.+*£ I know not’, 3. poured upon. So Tisch. emends MSS. the root and beginning of every sinC: AB‘head’. Fuchs thinks this is play on words in Hebrew (i6y YS and xedatn UN1=‘head’). Idea is common among Rabbis, e.g. Aboda Zara 22b; 1 En. lxix. 6; Slav. Bar. xc. 7; Apoc. Abraham xxiii; Gen. Rabb. xix.6; Ab. R. Nathan v. 6. Cf. James i. 15. he bent E Arm.: ABC ‘I bent’. I ate (Gen. iii. 6) C E Arm. Slav. xx. I. clothed (upon) (évdeduzévn) AB Tisch. Cf. 2 Cor. v. 2; Isa. Ixi. 10. 3. which I had sworn CE. 4. my part AB: Ct. 5. very same plant A BC Slav. Ber. rabba XV5 Schatzhohle; Test. Adam. agree with our author that this was a fig-tree. Apoc. Abraham xxiii calls it ‘a grape’; Beresch. xl. 8 ‘barley’ ; Samuel Ben Isaac ‘a date’. xxi. I. secret (uvornpiov) C: Arm. Slav. miradzlia, 2. [which have... glory]. Only AB Arm. A gloss.

XXii,

XXiil.

XXIV,

XXV,

XXVi.

RHE BOOKS OP ADANMW AND EVE

the devil was speaking, and I began to exhort him and said, ‘Come hither, my lord Adam, hearken to me and eat of the fruit of the tree of which God told us not to eat of it, and thou shalt be as 4a God.” And your father answered and said, “I fear lest God be wroth with me.” And I said to

5 him, “Fear not, for as soon as thou hast eaten thou shalt know good and evil.” And speedily I persuaded him, and he ate and straightway his eyes were opened and he too knew his nakedness.

6 And to me he saith, “ O wicked woman! what have I done to thee that thou hast deprived me of the glory of God?”

1. And in that same hour, we heard the archangel Michael blowing with his trumpet and calling to

2 the angels and saying: “ Thus saith the Lord, Come with me to paradise and hear the judgement with which I shall judge Adam.”

3. And when God appeared in paradise, mounted on the chariot of his cherubim with the angels proceeding before him and singing hymns of praises, all the plants of paradise, both of your father’s lot

4and mine, broke out into flowers. And the throne of God was fixed where the Tree of Life was.

1 And God called Adam saying, “ Adam, where art thou? Can the house be hidden from the presence

2 of its builder?” Then your father answered ; “ It is not because we think not to be found by thee, Lord, that we hide, but I was afraid, because I am naked, and I was ashamed before thy might,

3 (my) Master.” God saith to him, “ Who showed thee that thou art naked, unless thou hast forsaken my

4 commandment, which I delivered thee to keep (it).” Then Adam called to mind the word which I spake to him, (saying) “I will make thee secure before God”; and he turned and said to me: “ Why

5 hast thou done this?’’ And I said, “ The serpent deceived me.”

1 God saith to Adam: “ Since thou hast disregarded my commandment and hast hearkened to thy wife, cursed is the earth in thy labours.

2 Thou shalt work it and it shall not give its strength: thorns and thistles shall spring up for thee, and in the sweat of thy face shalt thou eat thy bread. [Thou shalt be in manifold toils; thou shalt be crushed by bitterness, but of sweetness shalt thou not taste. ]

3 Weary shalt thou be and shalt not rest; by heat shalt thou be tired, by cold shalt thou be straitened : abundantly shalt thou busy thyself, but thou shalt not be rich; and thou shalt grow fat, but come to no end.

4 The beasts, over whom thou didst rule, shall rise up in rebellion against thee, for thou hast not kept my commandment.”

1 And the Lord turned to me and said: “Since thou hast hearkened to the serpent, and turned

2 a deaf ear to my commandment, thou shalt be in throes of travail and intolerable agonies ; thou shalt bear children in much trembling and in one hour thou shalt come to the birth, and lose thy

3 life, from thy sore trouble and anguish. But thou shalt confessand say: ‘Lord, Lord, save me, and

4 I will turn no more to the sin of the flesh.’ And on this account, from thine own words I will judge thee, by reason of the enmity which the enemy has planted in thee.”

rt But he turned to the serpent [in great wrath] and said: “ Since thou hast done this, and become a thankless vessel until thou hast deceived the innocent hearts, accursed art thou among all beasts.

3. my lord Adam. Aboth. R. Nathan i. 6 (Ginzberg) says Eve always addressed Adam as ‘lord’. 6. what have I done C: Arm. A ‘what hast thou done?’. that kai, ? for vav conversive: Slav. reads ‘why’. See Introd. § 7. xxii. I. [with his trumpet] interpolation: in A Arm. only. To soften anthropomorphisms in Genesis. Cf. 1 Thess. iv. 16; 1 Cor. xv. 523 cf. Bet ha-Midrasch ii. 61 (Jellinek). 2. judgement ... judge («piparos xpivw) A Arm. (? Hebraism): for xpiwaros C has ‘word’ (pjparos): Slav. sententiam et guale tudicium. 3. and mine. Slav. contradicts—plants in Eve’s part were withered. 4. was fixed (eornpifero) C. Cf. Targ. Jer. on Gen. vi. 9. This statement modifies 2 En. viii. 3 ‘that place on which God rests’. A Arm. E slight variants (e. g. edrpemi¢ero). xxiii. 1. ‘ whereart thou’ C. ‘ where art thou hidden’ A. 3. forsaken E A Tisch. (éyxaréAeures): Arm. ‘trangressed.’ 4. secure AC E Arm. (dxivduvor). 5. [said A+‘ remembered the word of the serpent and’. xxiv. I. in thy works E Arm. A: C ‘for thy sake’. 2. Thou shalt be . . . taste AC; from Gen. iii. 18. 3. Only in A (gloss). xxv. I, throes of travail. So Fuchs emends from AC ‘empty pains’ (év paraios) : E ‘empty toils’. In Hebrew San was misread for 53m. 2. trembling (rpéyos). Tisch. emends from rpdrois (‘ways’) CA: Arm. E ‘with great sorrow’. 3. no more E (ovkére) C ‘not’. sin of the flesh A: BCE ‘thy flesh’: Arm. ‘against my body’! 4. in thee. AB + ‘And thou shalt turn to thy husband and he shall rule over thee.’ exvieet. turned...andC. AB >. a thankless vessel (oxevos dydpicrov) ABE: Arm, ‘offspring of wickedness’, perhaps Hebrew Sypba > = ‘instrument of Belial’ (Fuchs). Cf. xvi. 8. innocent hearts (mapeipévous 77) kapdia) AC: B mapiorayévovs: Arm. ‘the upright in heart.’ E >.

XXVil. T,

XXV1il,

Obey ip

XXX,

XXX1.

2 Thou shalt be deprived of the victual of which thou didst eat and shalt feed on dust all the days of

3 thy life; on thy breast and thy belly shalt thou walk and be robbed of hands and feet. There shall not be left thee ear nor wing, nor one Jimb of all that with which thou didst ensnare them in

4 thy malice and causedst them to be cast out of paradise; and I will put enmity between thee and his seed ; he shall bruise thy head and thou shalt bruise his heel until the day of Judgement.”

2 Thus he spake and bade the angels have us cast out of paradise: and as we were being driven out amid our loud lamentations, your father Adam besought the angels and said: “Leave me a little (space) that I may entreat the Lord that he have compassion on me and pity me, for I only

3 have sinned.” And they left off driving him and Adam cried aloud and wept saying: “ Pardon me,

4 O Lord, my deed.” Then the Lord saith to the angels, “ Why have ye ceased from driving Adam from paradise? Why do ye not cast him out? Is it I who have done wrong? Or is my judgement

5 badly judged?” Then the angels fell down on the ground and worshipped the Lord saying, “ Thou art just, O Lord, and thou judgest righteous judgement.”

rt But the Lord turned to Adam and said: “I will not suffer thee henceforward to be in paradise.”

2 And Adam answered and said, “ Grant me, O Lord, of the Tree of Life that I may eat of it, before

3 I be cast out.” Then the Lord spake to Adam, “ Thou shalt not take of it now, for I have commanded the cherubim with the flaming sword that turneth (every way) to guard it from thee that

4thou taste not of it; but thou hast the war which the adversary hath put into thee; yet when thou art gone out of paradise, if thou shouldst keep thyself from all evil, as one about to die, when again the Resurrection hath come to pass, I will raise thee up and then there shall be given to thee the Tree of Life.”

2 Thusspake the Lord and ordered us to be cast out of paradise. But your father Adam wept before the angels opposite paradise and the angels say to him: “ What wouldst thou have us to do,

3 Adam?” And your father saith to them, “ Behold, ye cast me out. I pray you, allow me to take away fragrant herbs from paradise, so that I may offer an offering to God after I have gone out

4 of paradise that he hear me.” And the angels approached God and said: “JAEL, Eternal King, command, my Lord, that there be given to Adam incense of sweet odour from paradise and seeds

5 for his food.” And God bade Adam go in and take sweet spices and fragrant herbs from paradise

6 and seeds for his food. And the angels let him go and he took four kinds: crocus and nard and calamus and cinnamon and the other seeds for his food: and, after taking these, he went out of

7 paradise. And we were on the earth.

t Now then, my children, I have shown you the way in which we were deceived ; and do ye guard yourselves from transgressing against the good.’

1 And when Eve had said this in the midst of her sons, while Adam was lying ill and bound to die

2 after a single day from the sickness which had fastened upon him, she saith to him: ‘ How is it that

3 thou diest and I live or how long have I to live after thou art dead? Tell me. And Adam saith to her: ‘ Reck not of this, for thou tarriest not after me, but even both of us are to die together.

2. hands and feet A+‘thy’: B+long gloss explaining sin as sensual. The serpent (Satan) has limbs in Apoc. Abrah. xxiii ; Targ. Jon. on Gen. iii; Ber. Rabb. xix, xx; Jalk. Schim. ix. 11. Cf. Wisd. ii. 26; 2 En. xxxi. 3; and cf. Jubilees iii, 23 (Charles’ note). 4. day of Judgement A BArm.: C ‘day of thy life’ (Gen. iii. 14). xxvii. 3. Pardon me Slav.+‘ Allow me food that I may live’. Text of Slav. in disorder; read xxvi after xxvii. 4. driving Adam AB: Arm.E+‘why have ye hearkened to him?’ xxviii. 2. before wpé with genitive and infinitive. 3. take of B Tisch. Arm.: C ‘ taste of’. of it A B Arm.+‘and be immortal for ever’ (Gen. iii. 22). 4. about to (uéAdkwv) C: AB ‘willing to’ (Govddpevos) : Arm. ‘thinkest on death’. Ginzberg, with Gen. rabba xx;

Apost. Const. vii, xxiv, emends to ‘thou wilt die” Cf. Apoc. Mos. xiv; Haggada on Gen. iil. 17-22. Contrast Vita xxix, xli. (Christian.)

xxix. 3. Behold AB: C ‘since’. so that = ézws with future indicative (C). Cf. ‘ Conflict’ I. xxiv. Slight variations in ABC Arm. Slav.

4. Jael (A B) = ‘Jah-El’ Ox-m), Hebrew for ‘ Lord God’: C >. Arm. has ‘ Hojil’: E Slav. ‘Joel’, confused with angel in xxxii and xliv, Apoc. Abraham x. 20, xvii. 22.

5. and seeds for his food E; cf. Slav. Vita xxv. 4, xxviii. Arm. omits the request, but says they were given: AC says God let him take ‘fragrant herbs for his food’ (cf. Mishna Taanit i. 6): B says ‘for sacrifice’ only; cf. Jub. iii. 27: E seems to preserve original.

6. four Arm.E: Slav. ‘three’: AB ‘both’. Jubilees mentions ‘ frankincense, galbanum and stacte’, The same four as in our text are mentioned in Arm. A B C.

7. were (éyevspueba). C ‘were present’ (rapayeydévapev) : Arm. ‘saw ourselves placed on the earth’: Slav. ‘sat before gate of paradise’. Passage parallel to Vita i-x follows in Slav.

xxx. I. children C: A Tisch. rexvia; diminutive.

transeressing (mapaBaivey) C. A B ‘forsaking,’ xxxi. 2. have I to live B: C ‘do I desire to live’ (@é\w): A >.

And fshe shall lie} in my place. But when I die, anoint me and let no man touch me till the

4 angel of the Lord shall speak somewhat concerning me. For God will not forget me, but will seek His own creature ; and now arise rather and pray to God till I give up my spirit into His hands who gave it me. For we know not how we are to meet our Maker, whether He be wroth with us, or be merciful and intend to pity and receive us.’

xxxii.1,2 And Eve rose up and went outside and fell on the ground and began to say: ‘I have sinned, O God, I have sinned, O God of All, I have sinned against Thee. I have sinned against the elect angels. I have sinned against the Cherubim. I have sinned against Thy fearful and unshakable Throne. I have sinned before Thee and all sin hath begun through my doing in the creation

3 Even thus prayed Eve on her knees ; (and) behold, the angel of humanity came to her, and raised 4 her up and said; ‘ Rise up, Eve, (from thy penitence), for behold, Adam thy husband hath gone out of his body. Rise up and behold his spirit borne aloft to his Maker.’

xxxiil, 1 And Eve rose up and wiped off her tears with her hand, and the angel saith to her, ‘ Lift up thy-

2 self from the earth.’ And she gazed steadfastly into heaven, and beheld a chariot of light, borne by

four bright eagles, (and) it were impossible for any man born of woman to tell the glory of them or

3 behold their face—and angels going before the chariot—and when they came to the place where

4 your father Adam was, the chariot halted and the Seraphim. And I beheld golden censers, between

your father and the chariot, and all the angels with censers and frankincense came in haste to the

5 incense-offering and blew upon it and the smoke of the incense veiled the firmaments. And the

angels fell down and worshipped God, crying aloud and saying, ‘JAEL, Holy One, have pardon, for he is Thy image, and the work of Thy holy hands.’

And I Eve beheld two great and fearful wonders standing in the presence of God and I wept for

2 fear, and I cried aloud to my son Seth and said, ‘ Rise up, Seth, from the body of thy father Adam,

and come to me, and thou shalt see a spectacle which no man’s eye hath yet beheld.’

XXXIV. I

xlv.1 And just as Michael the archangel had fore- Then Seth arose and came to his mother and xxxv. 1

2 told, after six days came Adam’s death. When | to her he saith: ‘What is thy trouble? Why

Adam perceived that the hour of his death was| weepest thou?’ (And) she saith to him: ‘Look 2 at hand, he said to all his sons: ‘Behold, I am| up and see with thine eyes the seven heavens nine hundred and thirty years old, and if I die,| opened, and see how the soul of thy father lies 3 bury me towards the sunrising fin the field of | on its face and all the holy angels are praying yonder dwellingy.’ And it came to pass that | on his behalf and saying: “ Pardon him, Father

when he had finished all his discourse, he gave} of All, for he is Thine image.”’ Pray, my child 3 up the ghost. Seth, what shall this mean? And will he one day be delivered into the hands of the Invisible

Father, even our God? But who are the two 4

3. she shall lie A BC: Arm. E ‘you shall be laid ’—change of person marks confused text. So again in xxxiv. I. touch A C: ‘see’ Arm. 4. His own creature C: A B Arm. ‘ the vessel He hath fashioned’: B+gloss from John vi. 37. our Maker A B Arm.: C ‘him’ (atrév). pity us C: A >: B Arm. ‘turn to pity us’ (emuorpéwy rod éAejoa Tuas). xxxli. 2. Ihave sinned. Eve’s prayer-text. SoC. EAB Slav. expand. Cf. Luke xv. 21. 3. the angel of humanity. Michael (cf. Vita xli): Arm. B ‘angel of the lover of mankind’. 4. thy penitence. B+‘ and thy prayer’. his Maker C: AB+‘to meet Him’: Arm.+‘to be before Him’. xxxiil. I. with her hand Arm. E: AB C ‘set her hand on her face’. Slav. >. 2. gazed steadfastly (drevicaca) C: A nrévoery, Cf. Acts vii. 55. : tell (ciweiv) AC: Arm. ‘write’. 3. Only in A Tisch. B ends here. 4. the firmaments. A only. See Introd. §9. Cf. xxxv. 2 (seven heavens). Cf. Charles, Introd. to 2 En. and notes on Test. Levi ii, iii. 5. holy (dyiov) hands C Tisch.: Arm. ‘ blameless hands’: A ‘ hands’ simply. xxxlv. I. wonders (uvornpa). Lit. ‘secrets’ C: Arm. Slav. ‘wonders’: A+‘ standing in the presence of God’. xlv. 2. tin the field of yonder dwelling.+ II III zz agro habitationts tllius. 1 magnumt.

xxxv. I. what is thy trouble? A: C>. | 2. soul. Arm. only. Others read ‘body’ wrongly (so Charles). holy angels A: C > ‘holy’. | 3. what shall this mean? C: AE Slav. >: Arm, ‘ what shall ] be?” even our God A >. 4. Textas C. A shorter. who are Arm. | D begins again.

THE BOOKS OF

(Then) was the sun darkened and the moon xlvi. and the stars for seven days, and Seth in his mourning embraced from above the body of his father, and Eve was looking on the ground with hands folded over her head, and all her children wept most bitterly. And behold, there appeared 2 Michael the angel and stood at the head of Adam and said to Seth: ‘ Rise up from the body of thy 3 father and come to me and see what is the doom of the Lord God concerning him. His creature is he, and God hath pitied him.’ And all angels blew their trumpets, and cried: xlvii, 1 ‘ Blessed art thou, O Lord, for thou hast had pity on Thy creature.’

Then Seth saw the hand of God stretched out holding Adam and he handed him over to 2 Michael, saying: ‘Let him be in thy charge till

the day of Judgement in punishment, till the last

years when I will convert his sorrow into joy. 3 Then shall he sit on the throne of him who hath been his supplanter.’

xlvili. 1

negroes who stand by at the prayers for thy father Adam?’

And Seth telleth his mother, that they are xxxvi. 1 the sun and moon and themselves fall down and pray on behalf of my father Adam. Eve saith 2 to him: ‘And where is their light and why have they taken on such a black appearance?’ And 3 Seth answereth her, ‘The light hath not left them, but they cannot shine before the Light of the Universe, the Father of Light; and on this account their light hath been hidden from

Now while Seth was saying this to his mother, xxxvii. r lo, an angel blew the trumpet, and there stood up all the angels (and they were) lying on their faces, and they cried aloud in an awful voice and said: ‘Blessed (be) the glory of the Lord from 2 the works of His making, for He hath pitied Adam the creature of His hands.’ But when the 3 angels had said these words, lo, there came one of the seraphim with six wings and snatched up Adam and carried him off to the Acherusian lake, and washed him thrice, in the presence of God. And God saith to him: ‘Adam, what hast xxxix. 1 thou done? If thou hadst kept my commandment, there would now be no rejoicing among those who are bringing thee downto this place. Yet, I tell thee that I will turn their joy to grief 2 and thy grief will I turn to joy, and I will transform thee to thy former glory, and set thee on the throne of thy deceiver. But he shall be cast 3 into this place to see thee sitting above him, then he shall be condemned and they that heard him, and he shall be grieved sore when he seeth | thee sitting on his honourable throne.’

xlvi. 1. sun darkened, &c. Abbreviated from Apoc. Mos. xxxvi—ordinary setting to Jewish ‘ Apocalypse’. Cf. Matt.

hands folded over her head. Fuchs compares 2 Sam. xiii. 19 for this attitude in mourning.

her head.

{ 3. what is the doom: guzd disponat de co, Meyer I II. xlvii. 1. blew their trumpets. xlviii. 2. Judgement = azsfensationis Meyer II III. 3. his supplanter.

II 9 Meyer + ‘and leaning her head on her knees.’ most bitterly. Lit. ‘wept with most bitter weeping’,

a Hebraism.

Lit. ‘sang and spake with the trumpets ’. I defensionist. II gud supplantavit, Il seduxit, 1 plantavi cum +; Vita xlvit = Apoc. Mos. xxxix.

xxxvi. 1. that 67 D. SoI read for ora. ‘these’ (AC Tisch.): Slav. >: Arm. ‘those men.’

3. Light of the Universe A C D; cf. 2 En. xiv. 2-4.

Father of Light D Arm. only ; cf. James i. 17.

A ends here. xxxvil. 2. Adam C Arm. Slav.: D >. 3. carried him off D: C >.

Acherusian. hands’. stream’ of 1 En. xiv. 19 seq., xxiil. 2.

xxxix. This chapter displaced; see Introd. § 1. 1. this place = ‘ Acherusian lake’,

2. transform theet ... glory. So I read with Arm.:

3. grieved sore C: D > ‘sore’ (modhd). honourable throne. D > ‘honourable’ (ripiov). sitting ... throne.

So Tisch. EC: D ‘ Agerusian’: Slav. Cf. Apoc. Pauli xxxi; 2 En. x. 2; ‘ Conflict’ I. vi. 17; Plato, Phaedo, 173.

locum gerusi: Arm. axetporoinroy = (sea) ‘not made with Cf. Greek Acheron, and ‘fiery

E Arm. add gloss ‘I send him into the Gehenna of fire.’

D ‘to thy beginning’: C +

Cf. Isa. xiv. 12-18; Matt. xi. 23, xxili. 12; Vita Adae xv, xvi.

And he stayed there three hours, lying down, xxxvii. 4 and thereafter the Father of all, sitting on his holy throne stretched out his hand, and took Adam and handed him over to the archangel Michael saying: ‘ Lift him up into Paradise unto 5 the third Heaven, and leave him there until that fearful day of my reckoning, which I will make in the world.’ Then Michael took Adam and left 6 him where God told him.

But after all this, the archangel asked concernxxxviii. ing the laying out of the remains. And God 2 commanded that all the angels should assemble in His presence, each in his order, and all the angels assembled, some having censers in their hands, and others trumpets. And lo! the ‘ Lord 3 of Hosts’ came on and four winds drew Him and cherubim mounted on the winds and the angels from heaven escorting Him and they came on the earth, where was the body of Adam. And 4 they came to paradise and all the leaves of paradise were stirred so that all men begotten of Adam slept from the fragrance save Seth alone, because he was born ‘according to the appointment of God’. Then Adam’s body lay there in 5 paradise on the earth and Seth grieved exceedingly over him.

xiviii. 4 And the Lord said again to the angels Michael Then God spake to the archangel(s) Michael, x}, 1 and Uriel: ‘Bring me three linen clothes of | (Gabriel, Uriel, and Raphael): ‘Go away 2 byssus and spread them out over Adam and | to Paradise in the third heaven, and strew other linen clothes over Abel his son and bury | linen clothes and cover the body of Adam and Adam and Abel his son.’ bring oil of the ‘oil of fragrance’ and pour it

5 And all the ‘powers’ of angels marched | over him. And they acted thus did the three before Adam, and the sleep of the dead was | great angels and they prepared him for burial. 6 consecrated. And the angels Michael and | And God said: ‘Let the body of Abel also be 3 Uriel buried Adam and Abel in the parts of | brought.’ And they brought other linen clothes Paradise, before the eyes of Seth and his mother | and prepared his (body) also. For he was unburied 4 , [and no one else], and Michael and Uriel said: | since the day when Cain his brother slew him ;

xlviii. 4. and bury ...hisson. II III only.

5. thesleep. SolIIII. Ihas dormitatio = ‘resting-place’. According to Schatzhéhle (Christian), Ibn Ater, Abdul Serag, Adam was buried at Jerusalem; according to Jews, e.g. Ber. Rabba 58, Erubin 53a, Pirke R. Eliezer, and Vit. Adae (III and Slav.), at Hebron. Cf. Fabric.i. 10. (MSS, II1+‘in a place called Calvary’ ; Christian.)

powers = wirtutes. See xxi. I. 6. [and no one else] I >. A gloss.

xxxviil. 5. third Heaven C D: Arm.E ‘second Heaven’: Slav. is confused and corrupt, and separates paradise from ‘ third Heaven’. : my reckoning C D: Arm. ‘day of renewal’: Slav. ‘my resurrection’. Cf. 2 En, viii. 1; 2 Cor. xii. 2; Apoc. Paul xviii. 2; Test. Levi ili; Chagiga 12 b. 6. left him (apjjxev D) D E Slav.; C t xarnrenev (karqdupev). told him. D + ‘and all the angels sang an angels’ hymn marvelling at the pardon of Adam.’ XXxVill. 1. laying out of the remains C: D corrupt and obscure. 3. Lord of Hosts (ktpios orpartav) C: D ‘mighty lord,’ kparaids xvpros. 4. born according to the appointment of God C (Sid 7d yevynOijvat Ka€’ dpov rod Oeod): D ‘he was there’ (éyévero éxeioe) : Charles emends to xa@opay (‘to behold’ God). Arm.characteristically reads ‘ for the Lord wished to show him a marvel.’ 5. Then Adam’s body ... over him C only. May be right, as it leads on to xl (to glorify Seth). xl. 1. C has a fuller text and in v. 2 gives the names of four archangels. 2. third heaven C: Arm. ‘second heaven’: D >. oil of fragrance. Cf. 2 En. viii. three great angels. C >.

3. Let the body. C imperative: D infinitive mood. Abel. Arm.+ ‘righteous’.

‘Just as ye have seen, in like manner, bury | for wicked Cain took great pains to conceal (him) your dead’ but could not, for the earth would not receive

him for the body sprang up from the earth and a voice went out of the earth saying: ‘I will not receive a companion body, till the earth which was taken and fashioned in me cometh to me.’ At that time, the angels took it and placed it on a rock, till Adam his father was buried. And both were buried, according to the commandment of God, in the spot where God found the dust, and He caused the place to be dug for two. And God sent seven angels to paradise and they brought many fragrant spices and placed them in the earth, and they took the two bodies and placed them in the spot which they had digged and builded.

And God called and said, ‘ Adam, Adam.’ And the body answered from the earth and said : ‘Here am I, Lord.’ And God saith to him: ‘I told thee (that) earth thou art and to earth shalt thou return. Again I promise to thee the Resurrection ; I will raise thee up in the Resurrection with every man, who is of thy seed.’

Eve's directions as to the Memorials of her life.

xlix. 1 Six days after, Adam died; and Eve perceived that she would die, (so) she assembled all her sons

2and daughters, Seth with thirty brothers and thirty sisters, and Eve said to all: ‘Hear me, my children, and I will tell you what the archangel Michael said to us when I and your father transgressed the command of God. ia

3 On account of your transgression, Our Lord will bring upon your race the anger of his judgement, first by water, the second time by fire; by these two, will the Lord judge the whole human race. ;

1 But hearken unto me, my children. Make ye then tables of stone and others of clay, and write

2 on them, all my life and your father’s (all) that ye have heard and seen from us. If by water the Lord judge our race, the tables of clay will be dissolved and the tables of stone will remain ; but if by fire, the tables of stone will be broken up and the tables of clay will be baked (hard).

7. bury yourdead. A feature of Adam legends ; cf. Fabric. i. 1-100. al

xlix. 3. by fire (Stoic). Greek idea adopted by Hellenist Jews, e.g. Szdy/. Oracl. iii. 760.

1, 2. baked hard. Well-known Jewish fable. Cf. Josephus, Ant. |. xi; Bousset in ZNTW, 1902; Manetho, Syncell. Chron. x1; Jubilees, viii. 3 (Charles’ note). Egyptian derivation has been suggested HO for 626 (Thoth.) ; doubtful (?). Probably all accounts are parallel, not dependent. __ ; ac j ‘

In III (3, 5, 14, 17) andjJean is added the story of Solomon finding ‘the tables’, with a conclusion announcing the coming of Christ to judge the world. Of Greek origin (e.g. cabulas achiliacas = axe.poroujrovs). All MSS. explain this differently. Monkish scribes here knew but little Greek.

4. the body sprang up... saying. So I read with D. :

5. a companion (éraipoy) C: D (and so Fuchs) reads €repoy, ‘another’. on arock. 1 En. xxii. 7 and Jub. iv. 29 prove early date of this legend. was buried D. C ‘died.’

6. and He caused .. . two D.

7. placed them C: D >. digged and builded CD. —

xli. 1. saith (Aéyer) C: D aorist. she

2. return. Cf. Gen. iii. 19. Arm. and Slav. have crude Christian glosses.

3. every man C: D Arm. ‘every race of man’. (? Christian.)

N

TELE bOOKS /OF

When Eve had said all this to her children, she spread out her hands to heaven in prayer, and bent her knees to the earth, and while she worshipped the Lord and gave him thanks, she gave up the ghost.. Thereafter, all her children buried her with loud lamentation.

When they had been mourning four days, (then) Michael the archangel appeared and said to Seth: ‘Man of God, mourn not for thy dead more than six days, for on the seventh day is the sign of the resurrection and the rest of the age to come; on the seventh day the Lord rested from all His works.’

Thereupon Seth made the tables.

li. 2. Man of God. Cf. xli.

the Lord rested. Motive here is, if possible, even more Jewish than the injunction.

After these words, God made a seal and sealed the tomb, that no one might do anything to him for six days till his rib should return to him. Then the Lord and his angels went to their place.

| And Eve also, when the six days were fulfilled,

fell asleep. But while she was living, she wept bitterly about Adam’s falling on sleep, for she knew not where he was laid. For when the Lord came to paradise to bury Adam she was asleep, and her sons too, except Seth, till He bade Adam be prepared for burial; and no man knew on earth, except her son Seth. And Eve prayed (in the hour of her death) that she might be buried in the place where her husband Adam was. And after she had finished her prayer, she saith: ‘ Lord, Master, God of all rule, estrange not me thy handmaid from the body of Adam, for from his members didst thou make me. But deem me worthy, even me unworthy that Iam and a sinner, to enter into his tabernacle, even as I was with him in paradise, both without separation from each other; just as in our transgression, we were (both) led astray and transgressed thy command, but were not separated. Even so, Lord, do not separate us now.’

But after she had prayed, she gazed heavenwards and groaned aloud and smote her breast and said: ‘God of All, receive my spirit,’ and straightway she delivered up her spirit to God.

And Michael came and taught Seth how to prepare Eve for burial. And there came three angels and they buried her (body) where Adam’s body was and Abel’s. And thereafter Michael spake to Seth and saith: ‘Lay out in this wise every man that dieth till the day of the Resurrection.’ And after giving him this rule; he saith to him: ‘Mourn not beyond six days, but on the seventh day, rest and rejoice on it, because

A symbol of Resurrection

in Sanh. 97a (Ginzberg); contrast motive in Hebrews iv.9. This motive impossible to a Christian; cf. Jubilees

xlii. 1. sealed the tomb. Slav.+‘and made the sign of the Cross’. 2. their place C: ‘the heaven’ D Arm. (an explanation).

3. for she knew not. except Seth C: D says ‘all slept’. 4. prayed C+‘ in the hour of her death’. 5. rule (dpxns) D: C aperns (‘ virtue’). thy handmaid. C only. didst thou make me. Cf. Gen. ii. 23; 1 Cor. xi. 12.

Motive for Eve’s grief same in all versions. Cf. Apoc. Mos. xxxviil, which contradicts Vit. xlviii.

6. enter into his tabernacle D. C ‘be buried with his body.’ 8. C adds ‘and straightway she delivered up her spirit to God’: D >.

xliiil. 1. Michael came.

C expands—makes Michael present at her death.

2. the Resurrection. Arm.+‘and Advent’ (Christian gloss).

3. rest and rejoice onit D Arm. Slav.:

after these words, however, Arm. reads ‘for on this day we rejoice, God and all his angels, besides all the spirits of his creatures, which may be upon the earth’.

Cio ny xii. 4a xe 2 ests

xlii. 1

xliii, 1

THE BOOKS OF ADA AND EVE

VITA ADAE ET EVAE. APOCALYPSIS MOosIs.

There follows in the following MSS.: II 3, 5, | on that very day, God rejoiceth (yea) and we 19, 17, Jean; and Ar. 210, a long story of Solo- | angels (too) with the righteous soul, who hath mon finding ‘ tabulas achiliacas.’ passed away from the earth. Even thus spake 4

the angel, and ascended into heaven, glorifying (God) and saying: ‘ Allelujah,’

[Holy, holy, holy is the Lord, in the glory of 5 God the Father, for to Him it is meet to give glory, honour and worship, with the eternal life-giving spirit now and always and for ever. Amen.]

[ Holy, holy, holy is the Lord of Hosts. To whom be glory and power for ever and for ever. Amen.

[ Then the archangel Joel glorified God; saying, ‘Holy, Holy, Holy Lord, heaven and earth are full of thy glory.’]

4. the angel DC E: Slav. ‘archangel Joel’; see note on ‘ Jael’, xxix. 4. : oo 5. Doxologies are later Christian additions. The first paragraph occurs in C, the second in Arm., the third in Slav.

VEE MARTYRDOM. OF [SATA

THE Martyrdom of Isaiah has not survived independently, but as one of the three constituents of the Ascension of Isaiah. In its present form we cannot be sure that the Ascension of Isaiah existed earlier than the latter half of the second century of our era. The three constituents of which it consists are the Martyrdom of Isaiah, the Vision of Isaiah, and the Testament of Hezekiah. The first of these with which we are here mainly concerned was of Jewish origin, and is of less interest than the other two, which were the work of Christian writers.

The Vision of Isaiah—vi—xi. 40 of the Ascension of Isaiah—is important for the knowledge it affords us of first-century beliefs in certain circles as to the doctrines of the Trinity, the Incarnation, the Resurrection, the Seven Heavens, &c.

The long-lost Testament of Hezekiah—ii. 13 6—iv. 18 of the same work—is of very great value for the insight it gives us into the history of the Christian Church at the close of the first century. Its descriptions of the worldliness and lawlessness which prevailed among clergy, of the covetousness and vainglory and growing heresies among Christians generally, agree with similar accounts in 2 Timothy, 2 Peter, and Clement of Rome (ad Cor. iii, xxiii).

It opens with Hezekiah’s summons of Manasseh his son and of Isaiah into his presence in order that the former should receive his dying commands relative to his duty in the coming days (i. 1-2). But Isaiah assures Hezekiah that all his words will be of none effect inasmuch as Manasseh would become the servant of Beliar and he Isaiah would be sawn asunder by Manasseh, and that no action of Hezekiah’s could prevent his martyrdom (i. 64-134). On the death of Hezekiah Manasseh turned to evil ways and became the servant of Beliar and caused Israel to sin in every form of witchcraft, and fornication and lawlessness (ii. 1-7). And Isaiah withdrew first to Bethlehem and then to the mountains beyond it, where he and the prophets with him spent two years mourning and fasting because of the apostasy of Israel (ii. 10-16). The false prophet Belchira discovers his retreat and accuses him before Manasseh on three grounds: that he had prophesied the destruction of Jerusalem, that he had claimed to see God, though Moses had said that no man could see God and live, and that he had called Jerusalem Sodom, and its princes and people Gomorrah (iii, 1-12). On account of these things Manasseh caused Isaiah to be sawn asunder with a wood saw, Belchira and the false prophets standing by and deriding him (v. 1 c-14).

Siar) VY LIELE,

The Martyrdom of Isaiah has, as we have seen, been preserved to us only in a fragmentary form as part of the Ascension of Isaiah. The whole book was known under several names. (a) ’Améxpudov “Hoatov is the designation given to it early in the third century by Origen in his commentary on Matthew xiii. 57 (Lommatzsch, iii. 49) kal “Hoatias 5% rempicOar i7d Tod Aaod tordépnrar. ci 5€ Tis od mpoolerar thy totoplay bia Td ev TO arroKpipy “Hoata adtiv pépecOar mioTevodtw Tots ev TH Tpos “EBpaiovs cttw yeypappevos (Heb. xi. 37). See also Ep. ad Afric. 9, and the Coustitutiones Apostolicae vi. 26. (6) It was known in the fourth century as 76 ’AvaBarixdy ‘Hoaiov according to Epiphanius, Aaer. xl. 2, who says that it was used by his Archontici and his Hieracites. Cf. also Ixvii. 3. In like manner Jerome (Comm. in Tsaiam \xiv. 4) calls it his Ascensio [saiae. (c) Again it went by the name *Opaots “Hoaiov as may be inferred from the texts of ES and L? of vi. 1. This designation appears in Montfaucon’s and Pitra’s list of Canonical and Apocryphal books, and was used by Euthymius Zigabenus in the eleventh century when anathematizing his Massaliani ( Victoria de Massal. Anath. iv). This title belongs specifically and probably originally only to vi.—xi. 40. (d) Finally, it is named the A.adjxn "E¢exfov by Cedrenus I. 120-1. That such a work was incorporated in the Ascension might also be inferred from i. 24-5a@, which describe the contents of Hezekiah’s vision. This description is applicable to the Christian Apocalypse iii. 13 d—iv. 18 and to it alone. The fact, too, that Cedrenus quotes partially iv. 12, 14 and refers to iv. 15-18 of this very section points to the conclusion that such a book existed independently.

THE MARTYRDOM OFVISAIAH

§ 3. THE VERSIONS.

Since the Martyrdom of Isaiah was originally an independent work, we shall deal here only ee the Versions of this work and not with those that reproduce the rest of the Ascension of Isaiah.

(a) The Greek Version. This version existed in two forms, G! and G?, as early as the third century. The former is lost, but its characteristics are reproduced by the Ethiopic ( E) and the first Latin Version ( L!). Phrases and sentences of G! from every chapter of the Ascension of Isaiah, except iv, have been preserved by the ‘Greek Legend’. This work was found by von Gebhardt in a Greek MS. of the twelfth century, no. 1534 in the National Library at Paris, and published by him in the Zf/WT 330-53. In my edition of the Ascension of Isaiah it is reprinted from Gebhardt’s text with one or two necessary emendations, and all the phrases taken directly from G1 are printed in thick type, and the chapter and verse placed in the margin. Of G? an actual fragment was discovered by Grenfell and Hunt in a papyrus of the fifth or sixth century. On this fragment see my edition, pp. xxviii-xxxi, and for the fragment itself, pp. 84-95. G' and G? are in turn derived from a lost archetype G, which was known in its original form to the writer of the Opus Imperfectum: see pp. xl-xlii of my edition.

(0) The Ethiopic Version. This is the only version that preserves in its entirety the Ascension of Isaiah. It is, as I have shown in my edition, derived from G'. It is a very faithful reproduction of the Greek. So closely does it follow the latter that it can almost always be retranslated without difficulty. Like every version, however, with a long history behind it, it has its defects. As yet only three MSS., adc, have been brought.to Europe from Abyssinia. The first of these was edited by Laurence, Ascensio [saiae Vatis, Oxoniae, 1819, and the whole three by Dillmann, Ascensio Lsaiae Aethiopice et Latine, Lipsiae, 1877, and by the present writer, The Ascension of Isaiah translated from the Ethiopic Version, which, together with the new Greek Fragment, the Latin Versions, and the Latin Translation of the Slavonic, is here published in full, London, 1900. The last work is based on a fresh and more accurate collation of the MSS.

(c) The Latin Versions. There were two Latin versions, one of which, L?, embraces vi—xi. 1-19, 23-40, the other, L}, only ii. 14—iii. 13, vii. 1-19. The former was printed by Antonius de Fantis at Venice in 1522 from a MS. now unknown, and reprinted by Gieseler in 1832 and by Dillmann as an appendix to his edition in 1877, and by the present writer with critical notes and corrections in his edition of Igoo.

The two smaller fragments, i.e. L!, which were first edited by Mai in 1828 from a sixthcentury Vatican MS., were re-edited by the present writer from a fresh collation of the MS.

A study of E, L', L?, the ‘Greek Legend’, and of the Slavonic Version (= S) which exists only for vi-xi proves that E L! and the ‘Greek Legend’ go back to a definite Greek text, which we might name G!, and that S L? go back similarly to G*.

§ 4. RELATIONS OF THE VARIOUS VERSIONS.

Some of these relations have already been briefly indicated in the preceding section. The student will find them dealt with at length in my edition, pp. xviii-xxxiii, xl-xlii._ As regards the Martyrdom of Isaiah the textual affinities of all the textual authorities can be shortly summarized in the following table :—

not existing but known in its original form to the writer of

G (= Greek Martyrdom of Isaiah as edited in the ‘ Ascension ’: | the Opus Imperfectum).

G! (not existing but known to and G* (in part existing in the newly | used by the writer of the ‘ Greek recovered fragment ii. 4— ili. 12). | Legend’). E ( Ethiopic Version). L? ( Latin Version :

§ 5. THE EXTENT OF THE MARTYRDOM OF ISAIAH.

All writers save Laurence recognize a plurality of authorship in the Ascension of Isaiah, and the independent origin of the Martyrdom of Isaiah. Ewald was the first to distinguish the works of three different authors. Ewald’s analysis was remodelled and issued in the following form by Dillmann :—

i. The Martyrdom of Isaiah, of Jewish origin: ii. I—iii. 12, v. 2-14.

ii. The Vision of Isaiah, of Christian origin: vi. I—xi. I, 23-40.

ili, The above two constituents were put together by a Christian writer, who prefixed i. 1, 2,

iv. Finally a Christian editor incorporated the two sections iii. 13 —v. 1 and xi. 2-22, and added

Dillmann’s analysis has on the whole been accepted by Harnack, Schiirer, Deane, and Beer. All these scholars have been influenced by Gebhardt’s statement that in his ‘Greek Legend’ there is not a trace of iii. 13—-v. I, xi. 2-22, and that, accordingly, these sections were absent from the text when the ‘Greek Legend’ was composed. Thus according to Gebhardt, Dillmann’s analysis is confirmed by external evidence.

But Gebhardt’s statement is wrong; for as I have shown in my edition the writer of the ‘Greek Legend’ was acquainted with both these sections, inasmuch as he incorporates phrases from iv. 2, 6, 8, 14, 19, xi. 19, 20. Hence Dillmann’s analysis can no longer be maintained. With the full discussion of the questions at issue we are not here concerned. It will be sufficient to state the conclusions at which the present writer has arrived in his edition, and these are: ‘The conditions of the problem are sufficiently satisfied by supposing a single editor, who had three works at his disposal, the Martyrdom of Isaiah of Jewish origin, and the two independent works, the Testament of Hezekiah ( iii. 13 —iv. 18), and the Vision of Isaiah ( vi—xi. 40), of Christian origin. These he reduced or enlarged as it suited his purpose, and put them together as they stand in our text, Amongst the obvious editorial additions are i. 2 d—6 a, 134, ii. 9, iii. 13 a, iv. La, 19—Vv. La, 15, 16,

We have herein given the extent of the Testament of Hezekiah, and the Vision of Isaiah, but that of the Martyrdom requires investigation. According to Dillmann the latter consists of ii. 1—iii, 12 v. 16-14. But with this view the present writer cannot agree. Other fragments survive in Chapter i. Thus in ii. 1 the words ‘he did not remember the commands of Hezekiah’ suggest the questions : What commands are these? and when were they given? Now we find the probable answer to the latter question in i. 1, 2a, in which Hezekiah summons Manasseh before him in the presence of Isaiah and Josab. The answer to the former question is still preserved in our text, though obscurely, owing to editorial additions. Thus in i. 6 4 we learn that Isaiah gave certain commands to Manasseh. These are referred to ini. 7, ii. 1. What these commands were is not recorded in our book, but they are found in the Latin fragments preserved in the Opus [mperfectwm, which go back not to our text but to the original Martyrdom. There we find the explanation of many difficulties in our text. Thus in the first place we discover the reason for Isaiah summoning Manasseh in the twenty-sixth year; for the Latin supplies it: ‘cum aegrotasset Ezechias in tempore quodam.’ In the next place the object with which Hezekiah summoned Manasseh is not, as in our text, to become the depository of certain visions i. 2 6-6, but to receive directions as to his religious duties and the government of the kingdom: ‘ Vocavit Ezechias filium suum Manassen et coepit ei mandare, quod debeat Deum timere, quomodo regere regnum et alia multa.’ But the final editor of the Ascension of Isaiah, whose interests were centred in the visions, omitted these words, and attributed quite a different object to Hezekiah’s summons of Manasseh. Hezekiah, he tells us, in i. 2. 6, summoned Manasseh ‘in order to deliver unto him the words of righteousness which the king himself had seen’ (i. e. iii. 13 d—iv. 18), and also those which Isaiah the son of Amoz had given to him (vi—xi. 40). Thus i. 2 0-6 a was added by the final editor to introduce the Testament of Hezekiah and the Vision of Isaiah.

We have now seen that i. 1, 2 a, 60 are derived from the original Martyrdom, but still more of this chapter comes from this source—indeed from 60 to the close. This follows from the Latin passage in the Opus [imperfectum which either quotes or implies a knowledge of i. 7, 10, 12, 13. This passage, wherein I have italicized the words that are drawn from our book, runs as follows: ‘ Providentia autem Dei sic eum dispensavit vocari, quia (ii. 1) ob/éturus fuerat omnem conversationem patris sui sanctam et omnia beneficia Dei pro merito eius collata in ipsum, et (i. 8, ii. 4) stzmalatus ab insurgente diabolo. ... Denique cum aegrotasset Ezechias in tempore quodam, et venisset ad eum Esaias propheta visitandum, (i. 1,60) vocavit Ezechias filium suum Manassen et coepit et mandare, quod debeat Deum timere, quomodo regere regnum et alia‘multa. (i.7) At dixit ad eum Esaias: vere quia on descendunt verba tua in cor eius, sed et me ipsum oportet per manum etus interfict : (i. 10,12) Quod audiens Ezechias volebat filium suum interficere, dicens: Quia melius est me sine filio mori quam talem filium relinquere, qui et Deum exasperet et sanctos eius persequatur. Tenuit autem eum vix Lsaias propheta, dicens, (i. 13) irritum faciat Deus consilium. tuum hoc.’ (Printed with Chrysostom’s works, vi, pp. xx—xxi.—Ed. Montfaucon.)

$6. THE DATE.

The Martyrdom is quoted by the Opus Imperfectum, Ambrose, Jerome, Origen, Tertullian, and in all probability by Justin Martyr (Dial. c. Tryph. cxx. 14,15 Tepl rov Oavarov “Hoatov bv rplovi Evdrive émpicare). It was not improbably known to the writer of the Epistle to the Hebrews (xi. 37). This

THE MARTYRDOM OF ISAIAH

brings us, if the last reference is trustworthy, to the first century A.D. And this appears to be the right date; for it is unlikely that works written by Jews in the second century should attain to circulation in the Christian Church.

§ 7. AUTHORSHIP AND ORIGINAL LANGUAGE.

The author was a Jew. The details as to the death of Isaiah at the hands of Manasseh are found in the Talmud (Yebamoth 496) in a form closely related to that in our text. Thus it is told that Rabbi Simeon ben ‘Azzai found in Jerusalem an account of the death of Isaiah at the hands of Manasseh. Manasseh condemned Isaiah to death because he had claimed to see God (Isa. vi. t sqq.), whereas according to the Law it was declared that no man could see God and live (Exod. xxxiii. 20). The same passage tells also of Isaiah taking refuge in a cedar tree, and of the cedar being sawn in sunder and Isaiah within it. Another version of the same legend is given in the Jerusalem Talmud (Sanh. x), and still another in Targum on Isaiah quoted by Jolowicz (Dze Himmelfahrt und Vision des Prophets Fesajas, p. 9). See Fewish Encyc., viii. 636.

It is very probable that the original was written in Hebrew. The Jewish origin of the legend points in this direction, and particularly its recurrence in the Talmud. The following facts also lend confirmation to this hypothesis. In ii. 1 there is a paronomasia of the words ‘Manasseh . . . did

not remember’ = when retranslated into Hebrew: nwinwim. Again in i. 8 Malchira is probably a transliteration of yr72>9 or ynmaNd~ as S. A. Cook has pointed out. In iii. 2 we have the familiar Hebraism kal éyévetro vy r@ eAOely . . . Kal. Finally, ‘wooden saw’, i.e. mpfwy E’Awos in v. II, 14,

appears to be a mistranslation of yy ww», which means a saw for sawing wood. In the Greek Legend iii. 14 it is described as wplwy oldnpos.

§ 8. THE MARTYRDOM OF ISAIAH IN JEWISH AND CHRISTIAN LITERATURE AND THE ORIENTAL INFLUENCES APPARENT IN IT.

The legend of the Martyrdom of Isaiah took its origin most probably in 2 Kings xxi. 16. Although Josephus does not mention it, it was certainly a Jewish tradition. In Sanh. 103 4 it is said that Manasseh put Isaiah to death; and in Jebamoth 49 2 that Isaiah was put to death by Manasseh because he declared that he had seen God. There, as in our text, Isaiah is charged with contradicting the words of Moses in Exod. xxxiii. 20. His death also by being sawn in sunder is also recounted. This account is probably drawn ultimately from the Semitic original of our text. Another form of the Legend appears in Jerusalem Talmud (Sanh. x).

The legend was known in the Apostolic age, if, as is generally assumed, we have in Heb. xi. 37 (éxpicOncav) a reference to the specific mode of Isaiah’s martyrdom. But, even if this is doubtful, - there is the evidence of the Ascension (i. 1, 2 a, 6—iii. 12, v. 1 6-14) which cannot be much later than the middle of the first century A.D. In the next century Justin Martyr most probably quotes from our text (see note on v. 11), while somewhat later frequent references and quotations are found in Origen.

But though the legend is undoubtedly Jewish, it appears to have been derived from Eastern sources. According to the Zamydd Yast 46 (S.B8.£. xxiii. 297), Bundahis xxxi. 5, xxxiv. 4 (op. cit. V. 131,150) Yima reigned 616% years and was then dethroned for his blind pride in accepting divine worship and sawn in two by the serpent of three heads, Azhi Dahaka. In the Persian work - ‘The History of King Djemchid and the Devas’ which Larionoff translated into French from the Persian (Fournal Asiat. pp. 59-83, 1889) we find a nearly related legend. When Djemchid’s throne was seized by Zohak, the man of serpents, he fled into the wilderness. One hundred years later Ahriman and Biver (i.e. Zohak) having come upon him there, God caused a tree to open itself, in order that Djemchid might conceal! himself therein. Notwithstanding, through the help of Iblis they discovered his hiding-place and had the tree sawn in twain, and so Djemchid was killed. This legend appears to have directly influenced the Talmudic accounts of the martyrdom of Isaiah exactly in the points wherein they differ from that in our text.

For complete bibliography see the present writer’s edition of the Ascension of Isaiah and Schiirer’ iii. 283-5.

(a) The chief editions of the texts of the Ancient Versions will be found under § 3.

(6) Critical Inquiries (dealing with the Ascension of Isaiah as a whole and with its parts). Laurence, Ascensio Isaiae Vatis, 1819, pp. 141-80; Nitzsch, Stud. und Krit., 1830, pp. 209-46; Liicke, Linlectung in die Offenbarung des Johannes, 1852, pp. 274-302; Dillmann, Ascensto [saiae, 1877, pp. v-xviii; Stokes, art. ‘Ascension of Isaiah’ in Dict. of Christian Biography, 1882, iii. 298-301; Deane, Pseudepigrapha, 1891, pp. 236-75; Harnack, Gesch. der 1897, pp. 455-65; Robinson, ‘Ascension of Isaiah’ in Hastings’ Bzble Dictionary, ii. 499-501; Beer, Apok. und

(c) Editions. Laurence, Ascensio [saiae Vatis, 1819; Dillmann, Ascensto Isaiae, 1877; Charles, The Ascension of Isaiah translated from the Ethiopic Version, which, together with the New Greek Fragment, the Latin Versions, and the Latin Translation of the Slavonic Version, is here published in full, 1900.

THE MARTYRDOM OF ISAIAH

li And it came to pass in the twenty-sixth year of the reign of Hezekiah king of Judah that he 2 called Manasseh his son. Now he was his only one. And he called him into the presence of Isaiah the son of Amoz the prophet; and into the presence of Jdsab the son of Isaiah. 6b, 7 And whilst he (Hezekiah) gave commands, Jésdb the son of Isaiah standing by, Isaiah said to Hezekiah the king, but not in the presence of Manasseh only did he say unto him: ‘ As the Lord liveth, whose name has not been sent into this world, [and as the Beloved of my Lord liveth], and as the Spirit which speaketh in me liveth, all these commands and these words shall be made of none effect by Manasseh thy son, and through the agency of his hands I shall depart mid the torture of 8 my body. And Sammael Malchira shall serve Manasseh, and execute all his desire, and he shall 9 become a follower of Beliar rather than of me. And many in Jerusalem and in Judaea he shall cause to abandon the true faith, and Beliar shall dwell in Manasseh, and by his hands I shall be 10 sawn asunder. And when Hezekiah heard these words he wept very bitterly, and rent his garments, 11 and placed earth upon his head, and fell on his face. And Isaiah said unto him: ‘The counsel of 12 Sammael against Manasseh is consummated: nought shall avail thee.’ And on that day Hezekiah

I. 1. ‘in the twenty-fifth year’, according to the Greek Legend.

2. Isaiah the son of Amoz the prophet. Amoz }ON the father of Isaiah seems here to be confused with Amos the prophet Diy. The LXX uses ’Auos for both, and the Asc. Isa. iv. 22 and Megilla to” both regard Isaiah as a prophet’s son. According to the latter the father of Isaiah and King Amaziah were brothers.

Jésab, i.e. Shear-jashub, Isa. vii. 3. the son of Isaiah. The editorial addition 2>-6 that here follows is omitted as being of Christian origin. See my edition, p. 2.

6. commands. Cf. ii. 1,

7. and as the Beloved . .. liveth. This is an addition by the Christian editor who thus converts a reference to the transcendence of God into a doctrinal statement about the Trinity.

depart. +‘from life’, Greek Legend, i. 8.

8. Sammael 28D. Originally an archangel, he enticed the serpent to tempt Eve in order to make the earth his kingdom, Jalkut Shim Beresh. 25. He became a chief Satan, Debarim rabba, 11; and the angel of death, Targ. Jer.

Malchira. This appears to be a surname of Sammael, cf. Asc. Isa. xi. 41 ‘Sammael Satan.’ But it also appears as a variant of the name Balchira in v. 8 below. S. A. Cook in the Journal of the Royal Asiatic Society, Jan.

I9Ol, p. 168, suggests yrr2dp or yrraxdn, ‘evil king’ or ‘evil angel’. Beer in Kautzsch’s Pseudepigr. des A. T. suggests that that Bechira (see ii. 12) = Bevir, the other name of Zohak, the man of serpents, the associate of Ahriman in the persecution of Djemchid.

serve Manasseh. The idea of demons being at the behest of men seems out of place here. On the other hand Belchira’s service of Manasseh is equally unsuitable.

Beliar. Cf. i. 9; il. 43 iii. 11; v. 4 (ac). E corruptly reads ‘ Berial’, He is the chief of the evil spirits, and the opponent of Christ, 2 Cor. vi. 15; cf. Jub. i. 20, xv. 33; Sib. Or. ii. 167 (to come as Antichrist), ili. 63-73, (to proceed from the emperors of Rome, working signs and deceiving the elect, and finally to be burnt up); Test. xii Patr. dassim. For the etymology see Zvzcycl. Bibl. 525-7.

Note Sammael’s relation to Beliar. They are alike in taking possession of Manasseh, ii. 1 andi. 9, iii. 11. But Sammael is inferior, as he exerts himself to make Manasseh subject to Beliar i. 8 (ii. I, 4).

g. Beliar. ‘Satan, Greek Legend i. 9.

Il. Sammael. ‘Satan,’ Gk. Leg. i. 11.

12, And on that day. ‘on this day and’ dc, ‘on those words’ @; ‘and in that hour’ Gk. Leg,

I-II. 1. We may compare for the diction as well as the sense of many clauses in I-II, 1 the Opus Lmperfectum in Matthaeum Homil, I (printed with Chrysostom’s works, vol. VI, pp. xx-xxi, Montfaucon), ‘ Providentia autem Dei sic eum dispensavit vocari, quia obliturus fuerat omnem conversationem patris sui (ii. 1) sanctam et . . . stimulatus ab insurgente diabolo (i. 8, ii. 4) . . .: Denique cum aegrotasset Ezechias in tempore quodam, et venisset ad eum Esaias propheta visitandum, vocavit Ezechias filium suum Manassen et coepit et mandare (i. 1, 6°), quod debeat Deum timere, quomodo regere regnum et alia multa. L£¢ dixit ad eum Esaias: vere quia non descendunt verba tua in cor eius; sed et me ipsum oportet per manum eius interfict (i. 7). Quod audiens Ezechias volebat filium suum interficere (i. 12) dicens: quia melius est me sine filio mori quam talem filium relinquere, qui et Deum exasperet et sanctos eius persequatur. Tenuit autem eum vix Zsaias propheta, dicens : irritum faciat Deus consilium tuum (i. 13) hoc, videns Ezechiae religionem, quia plus amabat Deum quam filium suum.’

8-12. For a different account of this interview of Isaiah and Hezekiah see Berachoth, 1oa. ‘What is the meaning of the words ‘‘ Thou shalt die and not live?” ‘Thou shalt die in this world and not live in the next world.” He said: “ Wherefore is all this?” He answered him: ‘‘ Because thou hast not preached fruitfulness and increase.” He rejoined: ‘* Because it was revealed to me by the Holy Spirit that unprofitable children would spring from me.” He replied: ‘‘ What concern hast thou in the secrets of the All Merciful? Thou shouldst have done what was commanded thee, and the Holy One, blessed be He, may do what pleases‘Him.” He replied thereto: “Give me thy daughter: perhaps my merits and thine together will bring it about that profitable children may spring from me.” Then replied he: “The judgment is already determined regarding thee.” ’

THE MARTYRDOM: OF “ISAIAH “Lf 13=2) 12

13 resolved in his heart to slay Manasseh his son. And Isaiah said to Hezekiah: [‘ The Beloved hath made of none effect thy design, and] the purpose of thy heart shall not be accomplished, for with this calling have I been called [and I shall inherit the heritage of the Beloved].’

2: And it came to pass after that Hezekiah died and Manasseh became king, that he did not remember the commands of Hezekiah his father but forgat them, and Sammael abode in Manasseh

2 and clung fast to him. And Manasseh forsook the service of the God of his father, and he served 3 Satan and his angels and his powers. And he turned aside the house of his father which had been 4 before the face of Hezekiah (from) the words of wisdom and from the service of God. And Manasseh turned aside his heart to serve Beliar; for the angel of lawlessness, who is the ruler of this world, is Beliar, whose name is Matanbtichtis. And he delighted in Jerusalem because of Manasseh, and he made him strong in apostatizing (Israel) and in the lawlessness which was spread abroad in Jerusalem. 5 And witchcraft and magic increased and divination and auguration, and fornication, [and adultery], and the persecution of the righteous by Manasseh and [ Belachira, and] Tobia the Canaanite, and John 6 of Anathoth, and by (Zadok) the chief of the works. And the rest of the acts, behold they are written 7 in the book of the Kings of Judah and Israel. And when Isaiah the son of Amoz saw the lawlessness which was being perpetrated in Jerusalem and the worship of Satan and his wantonness, he 8 withdrew from Jerusalem and settled in Bethlehem of Judah. And there also there was much 9 lawlessness, and withdrawing from Bethlehem he settled on a mountain in a desert place. [And Micaiah the prophet, and the aged Ananias, and Joel and Habakkuk, and his son Jésab, and many of the faithful who believed in the ascension into heaven, withdrew and settled on the mountain. |

10 They were all clothed with garments of hair, and they were all prophets. And they had nothing with them but were naked, and they all lamented with a great lamentation because of the going

tt astray of Israel. And these eat nothing save wild herbs which they gathered on the mountains, and

having cooked them, they lived thereon together with Isaiah the prophet. And they spent two years of days on the mountains and hills. [And after this, whilst they were in the desert, there was a certain man in Samaria named Belchira, of the family of Zedekiah, the son of Chenaan, a false prophet whose dwelling was in Bethlehem. Now tHezekiahf the son of Chandni, who was the brother of his father, and in the days of Ahab king of Israel had been the teacher of the 400 prophets of Baal,

I

13. [‘ The Beloved hath . . . Beloved’]. Editorial additions like 25-6.

IJ. 1. Manasseh...forgat. Cf. for the play on the words Gen. xli.51; alsothe Opus Jmperf., and Gk. Leg. iii. 2. commands of Hezekiah. See i. 6. Sammael. See i. 8 (note).

2. Gk. Leg. iii. 2. A Jewish legend makes Manasseh remove the sacred name from the scriptures,

3. So the Ethiopic text. Cf. Gk. Leg. iii. 3 e&éxdwwe mavra tov olkoy Tov marpds adrov aro THs Tod Beod Aarpeias Kal mpookvynoews. Beer not so well renders ‘ changed in the house . . . all that had been’, &c,

from, supplied as in G&. Leg. iii. 3.

4. Beliar the angel of lawlessness. Cf. Asc. Isa. iv. 2 ‘lawless king’; 2 Thess. ii, 3 ‘the man of lawlessness’ (= the Antichrist).

Beliar the ruler of this world. Cf. John xii. 31, xvi. 11; 2 Cor. iv. 4; also Eph. vi. 12 xoopoxpdropas rov oxédrovs Tov ai@vos Tourov, also il. 2.

Matanbiichiis. ac. ‘ Metanbakas’ b. In v. 3 it occurs as Mechémbéchis.

in apostatizing. But ¢v dwoordce G*. Cf. 2 Kings xxi. 9.

5. See 2 Chron. xxxiii, 6 (LXX) ekAndovifero kal épappakevero kal olwvifero, also 2 Kings xxi. 6. Cf, Gk, Leg. iii. 3. —

and adultery. > & and Gé. Leg. iii. 3.

persecution. Cf. 2 Kings xxi. 16.

Belachira and. >. A premature mention, see ii. 12.

Anathoth. See Zuzcycl, Bzvi. in loc.

Zadok, & only.

7. wantonness E; mopmnv & 3 dowriav Gk. Leg. iii. 8.

g. An editorial addition from Asc. Isa. vi. 7; ‘withdrew .. . mountain’ is from ver.8 here; ‘ his son’ and ‘many of the faithful . . . heaven’ are the editor’s own.

11. herbs. Cf. 2 Kings iv. 38 ff. This asceticism was a preparation for visions and revelations. Cf. Dan. x. 2, 3;

12-16. Belchira and his history. 12-16 is an insertion and interrupts the narrative of ii. 11-iii. 1.

12. Belchira, ii. 5, 12, 16; iii. 1, 6, 123; v. 2, 3, 4,5, 12. The Greek Papyrus gives four different forms BeAcxecdp, BeAxerpd, Bexecpd, and MeAyeipd. The Gk. Leg. gives Bexeupas (ili. 10), the Latin Bechiva. The Ethiopic varies even more. The most probable original is Melchira or Melchiah. See i. 8 (note). Beer prefers Bechira. But the Gé. Leg. often mentions a false prophet MeAxias. Perhaps there was a confusion between the demon’s and the false prophet’s names. Or more probably the tempter and tormentor of the prophet is regarded as an impersonation of the devil. See y. 9, Io. Isaiah calls him AcdéBodos in Gk. Leg. iii. 18. Ambrose on Ps. cxviii. uses diabolus. See v. 4 (note).

Zedekiah, the son of Chenaan. See 1 Kings xxii. II. ; Bethlehem. ‘Bethany’ &. +Hezekiaht the son of Chandni E. Read ‘Zedekiah,’ as in Gk. Frag. For the variation cf. Chron. Pasch. 98 B joav Wevdorpodparar E€exias . . . kal GAXa and 96C wevdorpopira: Sedexias . . . Kal ddXou reTpakdorot. the 400 prophets of Baal. Cf. Chron. Pasch. Zc. Really the fellow-prophets of Zedekiah in 1 Kings xxii. 6 are nominally prophets of the Lord, and he is not connected with the 4co of Baal in-r Kings xviii. 22. ee

eae ae” Ve yeast ee

THE’*MARTYRDOM OF ISAIAH 2, 13—3. 10

13 had himself smitten and reproved Micaiah the son of Amada the prophet. And he, Micaiah, had been reproved by Ahab and cast into prison. And he was) with Zedekiah the prophet : they were

14 with Ahaziah the son of Ahab, king in Samaria. And Elijah the prophet of Tébén of Gilead was reproving Ahaziah and Samaria, and prophesied regarding Ahaziah that he should die on his bed of sickness, and that Samaria should be delivered into the hand of Leba Nasr because he had slain

15 the prophets of God. And when the false prophets, who were with Ahaziah the son of Ahab and

16 their teacher Gemarias of Mount +Joelft had heard—now he was brother of Zedekiah—when they had heard, they persuaded Ahaziah the king of +Aguaront and slew Micaiah.

3: And Belchira recognized and saw the place of Isaiah and the prophets who were with him ; for he dwelt in the region of Bethlehem, and was an adherent of Manasseh. And he prophesied falsely in Jerusalem, and many belonging to Jerusalem were confederate with him, and he was a Samaritan.

2 And it came to pass when Alagar Zagar, king of Assyria, had come and captured Samaria and taken the nine (and a half) tribes captive,and led them away to the mountains of the Medes and the 3 rivers of Tazén; this (Lelchird) while still a youth, had escaped and come to Jerusalem in the days _ of Hezekiah king of Judah, but he walked not in the ways of his father of Samaria; for he feared 4 Hezekiah. And he was found in the days of Hezekiah speaking words of lawlessness in Jerusalem. 5 And the servants of Hezekiah accused him, and he made his escape to the region of Bethlehem. 6 And they persuaded... And Belchiraé accused Isaiah and the prophets who were with him, saying: ‘ Isaiah and those who are with him prophesy against Jerusalem and against the cities of Judah that they shall be laid waste and (against the children of Judah and) Benjamin also that they shall go into captivity, and also against thee, O lord the king, that thou shalt go (ound) with hooks

4, 8 and iron chains’: But they prophesy falsely against Israel and Judah. And Isaiah himself hath

9 said: ‘I see more than Moses the prophet.’ But Moses said: ‘No man can see God and live’: 10 and Isaiah hath said : ‘I have seen God and behold I live.’ Know, therefore, O king, that he is lying. And Jerusalem also he hath called Sodom, and the princes of Judah and Jerusalem he hath

smitten, &c. 1 Kings xxii. 24. Amada = Imlah. -13. And he was. 4k’ supplies.

Ahab, king in Samaria. Alamerem balala’aw E; ’Add(y) ev Seppopa G?. For ‘Alam’=‘ Ahab’ see

ii. 15. balala’aw = probably basala’aw, i.e. Baoikéws. The ‘-erem’ is explicable from év Seppopa Ge? as ‘in Samaria’. 14. Elijah is introduced here unexpectedly.

of Téb6n of Gilead. Cf. 1 Kings xvii. 1 (LXX) 6 GeoBeirns éx OcoBav tis Tadaad, and Josephus, Azz. viii. 13. 2 ex TOhews GeoeBavns THs Tadadiridos yopas. This Thisbe is mentioned in Tobit i. 2. For the omission of 6 Gea Beirns cf. MS. A of the LXX. The Massoretic punctuation in 1 Kings xvii. 1 of ‘AWN1) = ‘of the sojourners of’.

prophesied regarding Ahaziah. 2 Kings i. 1-6.

Leba Nasr. Corrupt for Salmanassar. Cf. 2 Bar. lxii. 6 and 4 Ezra xiii. 4o.

15. Gemarias #1; Jalerjas E; "Ia\dapias &k?; corruptly Joel E; Iodad G?; Efrem %'. Here again the Latin version gives the easier reading. S.A. Cook, Journ. R. Asiatic Soc., Jan. 1901, p. 168, suggests that Joel is a corruption of Ebal and Efrem of Gerizim, or that Rephaim (Joshua xv. 8) and Jeruel (2 Chron. xx. 16) are referred to. Probably, however, Joel is corrupt for Israel, for which 4% boldly substitutes the familiar phrase ‘ Efrem’ after ‘mount’.

16. now he %'; now ibchira E (a); now Bexepd G%. UL makes Gemarias the brother of Zedekiah, E and & make Belchira, though in ver. 12 he is said to be his nephew.

t+Aguaront E; Gomorrha G&? %'. Probably jY was misread 77Y (Cooke). If so, restore ‘Samaria’.

III. 1. And Belchira recognized. ¢k? i. 2. Alagar Zagar. i.e. Salmanassar. Cf. ii. 14.

and a half. GH. Cf. 2 Bar. Ixii. 5; Ixxvii. 19; Ixxviii. 1; 4 Ezra xiii. 4o (Syr. and Arab.). >and a half E.

mountains (kh? %'; ‘boundaries (?)’ E. Cf. LXX and Mass. in 2 Kings xvii. 6.

Tazon = Gozan. 2 Kings xvii. 6.

5. they persuaded ¢&?; ‘he persuaded’ E. Who the ‘they’ are is uncertain. Perhaps the false prophets persuaded Belchira. 6. those E; ‘the prophets’ &? #.

against the children of Judah and. Restored from i’.

with hooks and iron chains. Cf. 2 Chron. xxxili. 11 (LX X ‘bonds’ not ‘ hooks’).

7. Judah +‘and Jerusalem’ 3'; ‘and Benjamin they hate, and their word is evil against Judah and Israel’ tk’.

8-9. Cf. Origen, J Lesatam Homil.i. 5 ‘ Aiunt ideo Isaiam esse sectum a populo quasi legem praevaricantem et extra scripturas annuntiantem. Scriptura enim dicit: ‘‘ Nemo videbit faciem meum et vivet.” Iste vero ait: “‘ Vidi Dominum Sabaoth.” Moses, aiunt, non vidit et tu vidisti? Et propter hoc eum secuerunt et condemnaverunt ut impium.’

9. Noman, &c. Exod. xxxiii. 20.

I have seen God. Isa. vi. 1.

10. heislying. (?H'. ‘they are lying prophets’ E.

Jerusalem ... Sodom, &c. Cf. Isa. i. 10. Cf. Jerome, Comm. zm Zes. i. 10 Saiunt Hebraei ob duas causas interfectum Isaiam: quod principes Sodomorum et populum Gomorrhae eos appellaverit, et quod, Domino dicente ad Mosen Non poteris videre faciem meam, iste ausus sit dicere Vidi dominum sedentem super thronum excelsum et elevatum.’ Cf. Jebam. 49 é.

int a i re i i a ol Te! ee ae 7

THE MARTYRDOM OF ISAIAH 38. 10o—5. 14

declared to be the people of Gomorrah. And he brought many accusations against Isaiah and the

11 prophets before Manasseh. But Beliar dwelt in the heart of Manasseh and in the heart of the

12 princes of Judah and Benjamin and of the eunuchs and of the councillors of the king. And the words of Belchira pleased him [exceedingly], and he sent and seized Isaiah.

5 1b,2 And he sawed him asunder with a wood-saw. And when Isaiah was being sawn in sunder

Balchira stood up, accusing him, and all the false prophets stood up, laughing and rejoicing because

3 of Isaiah. And Balchira, with the aid of Mechémbéchis, stood up before Isaiah, |laughing|

4 deriding; And Belchira said to Isaiah: ‘Say: “I have lied in all that I have spoken, and likewise

5 the ways of Manasseh are good and right. And the ways also of Balchira and of his associates are

6, 7 good.”’ And this he said to him when he began to be sawn in sunder. But Isaiah was (absorbed)

g in a vision of the Lord, and though his eyes were open, he saw them (not). And Balchira spake

thus to Isaiah: ‘Say what I say unto thee and I will turn their heart, and I will compel Manasseh

g and the princes of Judah and the people and all Jerusalem to reverence thee.’ And Isaiah answered

and said: ‘So far asI have utterance (I say): Damned and accursed be thou and all thy powers and

ro, 11 all thy house. For thou canst not take (from me) aught save the skin of my body.’ And they

12 seized and sawed in sunder Isaiah, the son of Amoz, with a wood-saw. And Manasseh and

13 Balchira and the false prophets and the princes and the people [and] all stood looking on. And to

the prophets who were with him he said before he had been sawn in sunder: ‘Go ye to the region

14 0f Tyre and Sidon; for for me only hath God mingled the cup. And when Isaiah was being

sawn in sunder, he neither cried aloud nor wept, but his lips spake with the Holy Spirit until he

was sawn in twain.

11. Beliar. See i. 9 (note). 12. exceedingly. FE only.

V. 2. wood-saw. See note on ver. II.

3. Balchira, with the aid of Mechémbéchiis. So all MSS. But the verbs following are in the plural. For Mechémbéchiis see ii. 4.

laughing, a doublet.

4-8. Balchira 4 (or ‘ Beliar’ ac) tempts Isaiah.

4. Cf. Ambrose, Comm. on Ps. exviii (ed. Bened. vol. i. 1124): ‘ferunt quod Esaiae, in carcere posito cum mole imminentis urgeretur exitii, dixisse diabolum: Dic quia non a Domino locutus es, quae dixisti, et omnium in te mentes affectusque mutabo, ut qui indignantur iniuriam absolutionem in te conferant.’

7. saw...not. Negative supplied as in Asc. Isa. vi. Io.

8. Balchira 4¢. Milchiras’ a. See ii. 12 (note).

g. So far... accursed 4. ‘So far as I am concerned, accursed—that is to say—’ a. The curse is against the false prophet as man (‘house’) and as an emissary of Satan (‘powers’). Cf. carded oor, MeAyia evdorpodyra, diaBore, Gk. Leg. iii. 18. Cf. also Matt. xvi. 23.

II. a wood-saw. For the sawing asunder of Isaiah cf. Justin Martyr, Dzal. cum Tryph. cxx. 14,15; Tert. De Patientia, 4 ‘ His patientiae viribus secatur Esaias et de Domino non secat’; Scorfiace 8. A‘ wooden saw’ E, G&, Leg. iii. 19, Justin, Déal. c. Tryph. cxx. 14,15 rept rov Oavaror “Hoaiov, dy mpion Evdiv@ empicare, &c., is a misunderstanding of yy AWD, which is a saw for sawing wood, whether of iron or any other metal. G. Leg. iii. 14 has mpiov odnpe.

12. and—an intrusion.

14. neither cried aloud nor wept. Cf. ‘patientiae viribus,’ Tert. 2. c.

mek OP ENOCH

It is seldom that authors attain to the immortality which they hope for, and it is still more seldom that anonymous authors achieve this distinction. And yet it is just such a distinction that the authors of the Book of Enoch have achieved. That such should be ultimately his lot was the deep-rooted conviction of one of this literary circle. He looked forward (civ. 11-12) to the time when his writings would be translated into various languages, and become to the righteous ‘a cause of joy and uprightness and much wisdom’. This hope was to a large degree realized in the centuries immediately preceding and following the Christian era, when the currency of these apocalyptic writings was very widespread, because they almost alone represented the advance of the higher theology in Judaism, which culminated in Christianity.’ But our book contained much of a questionable character, and from the fourth century of our era onward it fell into discredit ; and under the ban of such authorities as Hilary, Jerome, and Augustine, it gradually passed out of circulation, and became lost to the knowledge of Western Christendom till over a century ago, when an Ethiopic version of the work was found in Abyssinia by Bruce, who brought home three MSS. of it, from one of which Laurence made the first modern translation of Enoch. It was not, however, till recent years that the Book of Enoch and similar works have begun to come into their own owing to their immeasurable value as being practically the only historical memorials of the religious development of Judaism from 200 B. C. to 100 A. D., and particularly of the development of that side of Judaism, to which historically Christendom in large measure owes its existence.

The Book of Enoch is for the history of theological development the most important pseudepigraph of the first two centuries B.C. Some of its authors—and there were many—belonged to the true succession of the prophets, and it was simply owing to the evil character of the period, in which their lot was cast, that these enthusiasts and mystics, exhibiting on occasions the inspiration of the O.T. prophets, were obliged to issue their works under the aegis of some ancient name. The Law which claimed to be the highest and final word from God could tolerate no fresh message from God, and so, when men were moved by the Spirit of God to make known their visions relating to the past, the present, and the future, and to proclaim the higher ethical truths they had won, they could not do so openly, but were forced to resort to pseudonymous publication.

To describe in short compass the Book of Enoch is impossible. It comes from many writers and almost as many periods. It touches upon every subject that could have arisen in the ancient schools of the prophets, but naturally it deals with these subjects in an advanced stage of development. Nearly every religious idea appears in a variety of forms, and, if these are studied in relation to their contexts and dates, we cannot fail to observe that in the age to which the Enoch literature belongs there is movement everywhere, and nowhere dogmatic fixity and finality. And though at times the movement may be reactionary, yet the general trend is onward and upward. / In fact the history of the development of the higher theology during the two centuries before the Christian era could not be written without the Book of Enoch.

From what has been already said it is clear that no unity of time, authorship, or teaching is to be looked for. Indeed, certain considerable portions of the book belonged originally not to the Enoch literature at all, but to an earlier work, i.e. the Book of Noah, which probably exhibited in some degree the syncretism of the work into which it was subsequently incorporated. This Book of Noah clearly embraced chapters vi-xi, liv. 7—lv. 2, lx, Ixv-lxix. 25, cvi-cvii.?

1 Nearly all the writers of the New Testament were familiar with it, and were more or less influenced by it in thought and diction. It is quoted as a genuine production of Enoch by St. Jude, and as Scripture by St. Barnabas. The authors of the Book of Jubilees, the Apocalypse of Baruch, and 4 Ezra, laid it under contribution. With the earlier Fathers and Apologists it had all the weight of a canonical book.

2 Portions have been preserved in Jubilees vii. 20-39, x. I-15, but the date of this Noachic literature is at latest

pre-Maccabean.

As regards the Enoch elements, the oldest portions of it are likewise pre-Maccabean, i.e. xXli-xxxvi, and probably xc. I-10, xci. 12-17, i. e. the Apocalypse of Weeks. The Dream Visions, i.e. Ixxxiii-xc, were in all probability written when Judas the Maccabee was still warring, 165-161 B.C., |xxii-lxxxii before 110 B.C., the Parables, xxxvii-lxxi and xci-civ, 105-64 B.C.

The authors of all the sections belong to the Chasids or their successors the Pharisees.

Conflicting views are advanced on the Messiah, the Messianic kingdom, the origin of sin, Sheol, the final judgement, the resurrection, and the nature of the future life. There is an elaborate angelology and demonology, and much space is devoted to the calendar, and the heavenly bodies and their movements. Babylonian influences are here manifest and in a slight degree Greek.

The Book of Enoch, like the Book of Daniel, was written originally partly in Aramaic and partly in Hebrew. From an Aramaic original is derived vi-xxxvi, and possibly Ixxxiii-xc, while the rest of the book comes from a Hebrew original. To determine these questions categorically is a task of no little difficulty, seeing that for four-fifths of the text we have only a translation of a translation, and that such close affinities exist between Hebrew and Aramaic. For the resemblances between the two languages are so great that frequently retranslation from the Ethiopic into either is sufficient to explain corruptions in the former. There has accordingly been great divergence of opinion on this question, but in the opinion of the present writer, who has spent considerable time on the problem, the balance of evidence is decidedly in favour of the view above stated.

In the course of his studies it suddenly dawned upon the writer that much of the text was originally written in verse. This discovery has frequently proved helpful in the criticism of difficult passages, and the recovery of the original in a multitude of cases.

92. THE TITLE.

Our book appears under various titles, which may be briefly enumerated as follows :

1°. Enoch. Jude 14 énpopijrevoey .. . EBdopmos awd Addy. Evoy déyov.

Ep. Barn. ix. 3 as "Evadx A€yeu.

Clem. Alex. Eclog. Proph. (Dindorf iii. 456) 6 AaviiA A€yer 6uo0ddEwv TO’ Evdy : also in iii. 474.

Origen, /z loannem vi. 25 os év To “Evax yéypanrar: Contra Celsum v. 54.Tdv ev tO ’Evoy Yeypappevav.

Tertullian, De Cultu Fem. ii, 20 ‘ut Enoch refert’ ; De /dol. iv ‘ Enoch praedicens’ xv; ‘ Spiritus - « » praececinit pers. : Enoch

Anatolius of Laodicaea (cited by Eus. 7. £. vii. 32. 19 ra vy TG ”Evox padjpara).

2°, The Books of Enoch. This is probably the oldest title. The fifth section of the book itself opens with the words: xcii. 1 ‘The book written by Enoch’. cviii. 1 begins : ‘ Another book which Enoch wrote. In1xxxii.1 Enoch says to Methuselah: ‘ All these things Iam recounting to thee. . . and given thee books concerning all these: so preserve ... the booksfrom thy father’s hands.’ xiv. 1 ‘The book of the words of righteousness’, The third section, i. e. lxxii. 1, begins ‘The book of the courses of the luminaries’. These passages imply a plurality of books.

But though apparently the oldest title, it has not the oldest independent attestation. It is found in the following works:

T. Jud. xviii. 1 (8 AS) éy BiBrous "Evox tod dixatov.

T. Lev. x. 5 (A) = xaos yéypanrat év BiBdows ’Evoey.

Origen, Contra Celsum v. 54 Ta emiyeypappeva tod "Evax BiBrta: Lu Num. Homil. xxviii. 2 ‘In libellis qui appellantur Enoch’.

Pistis Sophia ‘ea in secundo libro teu, quae scripsit Enoch’.

Syncellus (Chronographia, ed. Dind.), i. 19: €k rot mpdrov BiBAtov rod "Evdy. The same phrase recurs*in i. 20, 48. Cf. i. 42 ék rod mpdrov Adyov ’Evéy. Here and in the preceding work the division of Enoch into books is clearly recognized. There were five such divisions’or books ; see § 6.

3°. Book of Enoch. This title is found in:

T. Levi x. 5 (a, deg) xadas Tepiéxer ) (> ab f) BiBdos ’Evox rod dixatov.

Origen, De Princ. i. 3. 3 ‘In Enoch libro’: iv. 35 ‘in libro suo Enoch ita ait’.

Hilary, Comment. in Ps, cxxxii. 3 ‘ Fertur id de quo etiam nescio cuius liber exstat’.

Jerome, De Viris zllustr. iv ‘De libro Enoch qui apocryphus est’.

Syncellus, of. cit. i. 60 as ev rH BiBAw adirod "Evoy déperat. But this title may refer merely to one of the books of Enoch, and so come under 2°.

3°. Words of Enoch. This title has the oldest external attestation. Jub. xxi. 10, ‘For thus I have found it written in the books of my forefathers and in the words of Enoch, and in the words of Noah.’ vey

T. Benj. ix. 1 amd Aoyiwy (= Adywyv B-d) ’Evay rod bikaiov. This title finds some justification in 1 Enoch i. 1 ‘ words of the blessing of Enoch’ ; xiv. 1 ‘book of the words of righteousness.’

4°. Writing of Enoch:

T. Lev. xiv. 1 (8 A), éyvav a6 ypapis Evdx. See also in T. Sim, v. 4, T. Naph. iv. 1.

Tertullian, De Culiw Fem. i. 3 ‘scio scripturam Enoch . . . cum Enoch eadem scriptura etiam de domino praedicarit,

§ 3. ITs CANONICITY.

The citations of Enoch by the Testaments of the Twelve Patriarchs and by the Book of Jubilees shows that at the close of the second century B.C., and during the first century B.C., this book was regarded in certain circles as inspired. When we come down to the first century A.D., we find that it is recognized as Scripture by Jude. See under § 2, 1% In the next century this recognition is given amply in the Ep, Barnabas xvi. 5 Aéyer yap 7 ypapy ; by Athenagoras, Legatio pro Christianis 24 & rots mpopytas éxnepornra. (referring to Enoch) ; in the third century by Clem. Alex. Eclog. Prophet. ii, see § 2, 1°; by Irenaeus iv. 16. 2 ‘Enoch... placens Deo... legatione ad angelos fungebatur’; by Tertullian, De Cultu Fem. i. 3, De Idol. xv, see § 2%, 1°; by Zosimus of Panopolis, quoted in Syncellus (Dind. i. 24) rodro oby épacay ai apyaia cat ai Petar ypapal, bri dyyedot Ties eneOUunoay Tov yvakev. After the third century the Book of Enoch fell into discredit and gradually passed out of circulation.

a. Bodley, No. 4. Large quarto. 40 foll. 3 cols. 105 chapters. Latter half of eighteenth century. Enoch only. d. Bodley, No. 5. Large quarto. 141 foll. 3 cols. Eighteenth century (?). Enoch (98 chapters), Job, Isaiah, Twelve Minor Prophets, Proverbs, Wisdom, Ecclesiastes, Canticles, Daniel. ¢, Frankfort MS. Rupp. II. 1. 34x30 cm. 181 foll. 3 cols. Eighteenth century. In several hands. Enoch (98 chapters), Job, Octateuch. @. Curzon MS. Quarto. gr foll. 2 cols. Enoch (102 chapters), Job, Daniel, 4 Ezra, Sirach. Curzon MS. Small quarto. ror foll. 2cols. Marginal notes from another hand. Enoch (98 chapters ?), Samuel, Kings, and Apocryphal book.

f. British Museum. Add. 24185 (Wright’s Catalogue, 1877, No.5). 2 cols. of 23 lines. Nineteenth century. Enoch only. 106 chapters. =

Brit. Mus. Orient. 485 (Wright, No. 6). 190 foll. 23x19 cm. 2 cols. of 23 or 24 lines. First half of sixteenth century. Enoch (without division into chapters), Book of Jubilees. On foll. 168¢-177# a duplicate of chapters xcvii. 6>—-cvill. 10 is inserted from another MS. akin to g. See next MS.

ig. This MS. consists only of xcvil. 6>—-cviil. 10, and is found in foll. 1688-177 of g. It is inserted between the last word and the last but one of xci. 6. It is written by the same scribe, but the text though belonging to the best type differs from g.

A. Brit. Mus. Orient. 484 (Wright, No. 7). 3 cols. of 50 or 5r lines. Eighteenth century. Enoch (108 chapters), Octateuch, Jeremiah, Danicl, Ezekiel, 1-4 Ezra, Tobit, Judith, Esther, Sirach.

z. Brit. Mus. Orient. 486 (Wright, No. 8)., 3 cols. of 29 lines. Eighteenth century. Chapters i-lx. 13 missing. Nos. of remaining chapters erased. Enoch, Samuel, Kings, Jeremiah, Sirach.

k. Brit. Mus. Orient. 490 (Wright, No. 12). 3 cols. of 30 lines. Eighteenth century. Enoch (107 chapters), Job, Daniel, r Ezra, Isaiah, Twelve Minor Prophets.

7, Brit. Mus. 24990 (Wright, No. 13). 3 cols. of 31 lines. Eighteenth century. Enoch (divided into chapters, but no numbers supplied), Job, Books ascribed to Solomon, Isaiah, Twelve Minor Prophets, Daniel.

m. Brit. Mus. Orient. 491 (Wright, No. 15). 219 foll. 40x32 cm. 3 cols. of 27 lines. Eighteenth century. Enoch (without division into chapters), Job, Twelve Minor Prophets, Tobit, Judith, Esther, Maccabees,

n. Brit. Mus. Orient. 492 (Wright, No. 16). 3 cols. of 30 lines. Eighteenth century. Enoch (87 chapters), Books ascribed to Solomon, Jeremiah, r Ezra, Canticles, Sirach, Judith, Esther, Tobit.

o. Brit. Mus. Orient. 499 (Wright, No. 23). 3 cols. of 31 lines. Eighteenth century. Sirach, Daniel, Enoch (106 chapters), Isaiah, Twelve Minor Prophets.

p. Formerly in the possession of Lord Crawford—now in the Rylands Collection. 67 foll. 39x33 cm. 3 cols. Seventeenth century. Enoch and other books.

g. Berlin MS. Peterm. II. Nachtr. No. 29 (Dillmann’s Cat. 1). 167 foll. 17x14 cm. 2 cols. of 13 to 14 lines. Sixteenth century. Without division into chapters. Enoch only.

vy. Abbadianus 16 (vid. Caz. raison. de mss. éthiop. appartenant a A. a’ Abbadie, Paris, 1859). Nineteenth century. Enoch (77 chapters) and other works. This is a poor MS., but it exhibits a few good readings.

s. Abbadianus 30. Eighteenth century. Enoch and other works. This is a poor MS., but has some notably good readings.

7, Abbadianus 35. 40x35 cm. 3 cols. of 38 to 39 lines. Seventeenth century. There are many erasures and corrections and marginal notes. ‘The latter belong to the later type of text, and are designated as t?. The division into chapters is marked in the margin on the first few folios. Enoch, Job, Samuel 1 and 2, Kings, Chronicles, Books ascribed to Solomon, Prophets, Sirach, 1-4 Ezra, Tobit, Judith, Esther.

w. Abbadianus 55. 191 foll. 51x39 cm. 3 cols. of 48 to 50 lines. Possibly as early as the fifteenth century. Enoch (without division into chapters) and other works. Text of Enoch much abbreviated after chapter Ixxxiil.

v. Abbadianus 99. 70 foll. 23x17 cm. 2 cols. Nineteenth century. Copy made for M. d’Abbadie from a MS. in high estimation among the native scholars. This MS. has all the bad characteristics of the later type of text, but has some excellent readings. Enoch only.

w. Abbadianus 197. 157 foll. 26x23 cm. 3 cols. of 29 lines. Seventeenth or eighteenth century. Enoch (98 chapters) and other works.

x. Vatican MS. 71 (cf. Mai, Script. veterum nova collectio, Romae, 1831, tom. v. 2, p. 100). 27 foll. 3 cols. of 32 lines. Seventeenth century. Enoch only. 98 chapters.

y. Munich MS. 30. 61 foll. 25x15 cm. 2 cols. of 20 to 28 lines. Seventeenth century. Division into

chapters only at the beginning. Enoch only.

z. Paris MS. 50 (see Zotenberg’s Cat.). Seventeenth century. Enoch (division into chapters only at the beginning) and other works.

z’. Paris MS. 49. Eighteenth century. Copy of 4.

3a. Garrett MS. 17x12cm. 2 cols. of 22 lines. Nineteenth or end of eighteenth century. Enoch only.

12. Westenholz MS. 71 foll., of which first and last two are empty. 2 cols. of 24 lines. Eighteenth century. 106 chapters. Enoch only.

Relations of the Ethiopic MSS.

(a) There are two forms of text, a, 8, of which 8 is late and secondary. a is represented by g,gmgtu (and in some degree by 7), while 8, which owes its origin to native scholars of the sixteenth and seventeenth centuries, is represented by all the remaining MSS. The result of their labours has been on the whole disastrous, as these revisers had neither the knowledge of the subject-matter nor yet critical materials to guide them as to the true form of the text. The attestation, however, of neither group is uniform; especially is this so with a, which only once perhaps in twenty cases is undivided in its testimony. Thus it appears that the recension was not the work of a few years, but was rather a process which culminated in such a text as we find in 8, and particularly in the MS. z.

(2) B or groups in at times preserve the original text, where a is secondary.

(c) The character and affinities of the chief MSS.

g. Of the MSS. of a, g is decidedly the best all-round MS. It has been made the basis, so far as any single MS. can, of my text. It, however, exhibits much strange orthography and bad

rammar. ww: This MS. (already described under Ethiopic MSS.) shows certain idiosyncrasies in ciii. 9-15, where it uses the first person over against the third in the other MSS. On the whole it is most nearly related to g.

m. This MS. is in some respects the weakest of the older group. It attaches itself so closely to g, that we must assume its having come under its influence. In the majority of its unique readings 1& is unaccompanied by a, which, however, has many affinities with it.

g. Though teeming with errors in the way of additions, corruptions, and omissions, this MS. contains a larger number of unique original readings than any other used in our text. It approxiniates more closely to g,gm than to zw.

z. This is a most interesting MS. as it gives the older type of reading in the text, and the later either over erasures or in the margin with the rejected words in the text bracketed. The corrector has not, however, done his work thoroughly. Moreover, in some cases the correction represents a return to the older text. ¢ is closely connected with w.

w. This is a good MS. but very imperfect after Ixxxiii. The omissions are capriciously made ; sometimes words, sometimes phrases, sometimes whole sentences and paragraphs are excised to the entire destruction of the sense. Still, as wz is a valuable MS. I faithfully record its omissions and changes.

2. Of the B class of MSS. x is by far the best. Indeed, though embodying in the main the second type of text, it attests more unique and original readings in i-xxxii than m or ¢ or w. Also, at times, it alone of the 8 class supports various MSS. of the first class in the true reading.

§ 5. THE ANCIENT VERSIONS. THE GREEK VERSIONS.

The Greek Versions have only in part been preserved. Chapters i-xxxii. 6 and xix. 3-xxi. 9 in a duplicate form were discovered in 1886-7 at Akhmim by the Mission Archéologique Francaise at Cairo,and published by M. Bouriant in 1892. They are designated G8, and as GS? and G8? in the case of the duplicate passage. Large fragments have been preserved in Syncellus—vi-x. 14, xv. 8— xvi. I; and viii. 4-ix. 4 in a duplicate form. These are designated G*, and as G*!, G*? in the case of the duplicate passage. Another fragment is found in a Vatican Greek MS., No. 1809, written in tachygraphic characters. For Greek quotations from 1 Exoch, see § 10 (4, c).

The relations of the G* and G8 to each other and to E (the Ethiopic Version).

(2) G* is more original than G8. Though closely related these two fragments exhibit marks of independence. G*‘ has in several passages a different and undoubtedly better order of text. Thus it rightly places vii. 3-5 of G& (or rather its equivalent of vii. 3—5) after viii. 3 of G&. Again in viii. 3 G§ is very defective compared with G*. Theadditional matter in G* could not have been written by a Greek, as in every instance the office constitutes when translated into Aramaica play on the name of the angel who discharges the office. Similarly in vi. 7 the order of the angels’ names is different, and Gs is here again preferable to G?E. Moreover, in viii. 4; ix.g; x. 2, 4, G° has a fuller and more original reading than G¢ E. Finally G® preserves several right readings over against GSE. See eet 4,

(4) Relations of Gsand G§ to E. E and G® are more closely related than E and G‘, or G* and G&. They have the same corruptions over against the reading of G* in x. 7, 11, 14; xiv. 8, 18; Bye; XVill. 53 XXil 45 XXV. 53) XXVIiL. 2.

On the other hand, E preserves certain original readings lost by GS and vice versa.

(c) From the above facts it follows that G8 and E spring from a common ancestor which we may designate x, and that this « and G® proceed ultimately from the same original, the first Greek translation of the Book of Enoch, though the evidence postulates the existence of duplicate renderings in this translation, x adopting one rendering and G® the other. In some cases x adopted both, which were reproduced respectively by G§ and E. In some cases there may have been variants in the Semitic original. Hence the genealogy of the above documents might be represented thus:

Original Greek Translation from the Semitic

x Gs

THE LATIN VERSION.

The Latin Fragment, which constitutes a very imperfect reproduction of cvi. 1-18, was discovered in 1893 in the British Museum by Dr. James. In the same year he issued it in the Cambridge Zexts and Studies, 11, No. 3, Apocrypha Anecdota, pp. 146-50. This MS. seems to point to a Latin translation of Enoch, and shows no signs of being an excerpt from a collection of excerpts.

For Latin quotations see under § 10 (c).

THE ETHIOPIC VERSION.

The Ethiopic Version has been preserved in twenty-nine MSS. of which fifteen are to be found in England, eight in France, four in Germany, one in Italy, and one in America. Of these MSS. there are only three of which my knowledge is indirect and slight, @ and z, 2°. Of these 2” is of'no account as it is an exact transcript of 0.

The division of Enoch into chapters was made apparently in the sixteenth century. The division into 108 chapters was made by Dillmann without MS. authority, and has been followed by all subsequent scholars. This division is indeed found in one MS., i.e. 2, but it was unknown to Dillmann when he made his text. Moreover, the chapters in # vary frequently in length from those in Dillmann’s text.

§ 6. THE DIFFERENT ELEMENTS IN THE BOOK OF ENOCH.

The Book of Enoch was intended by its final editor to consist of five Sections, like the Pentateuch, the Psalms, Proverbs, Sirach, and many ‘other Jewish works. These consist of i-xxxvi, xxxvii-Ixxi, 1xxii-lxxxii, ]xxxiii-xc, xci—cviii, Behind this apparently artificial division lies a real difference as to authorship, system of thought, and date. When I edited my first edition of Enoch in 1893 it was necessary for me to go at great length into the differentiae marking these divisions, since the accepted criticism of the day regarded i—xxxvi, lxxii-civ as forming the groundwork, and proceeding from one and the same author. Since that date this impossible hypothesis has vanished from the field of criticism. My task here is, therefore, no longer of a polemical nature, but simply to determine so far as possible the extent, character, and date of the various independent writings embodied in this work. The various sections will now be dealt with in the order of their occurrence.

Fragments of the book of Noah. But before we enter on the criticism of the various elements in the book, we should observe first of all that it contains fragments of an earlier work—entitled the Book of Noah. Of the existence of this book we know independently from the Book of Jubilees x. 13, xxi. 10, and later sources. But even if we had possessed no independent reference to such a book, we could have had no doubt as to its existence; for the contents of chapters lx, Ixv—lxix. 25 prove conclusively that they are from this source ; also cvi—cvii. Furthermore, vi—xi! are derived from the same work. These latter chapters never refer to Enoch, but to Noah. Moreover, where the author of Jubilees in vii. 20-25 describes the laws laid down by Noah for his children, and Noah’s accounts of the evils that had brought the Flood upon the earth, he borrows not only the ideas, but at times the very phraseology of these chapters. Finally, we may observe that chapters Ixxxviii-Ixxxix. I presuppose a minute acquaintance with chapter x. liv. 7-lv. 2 probably belong to the same source. The Noachic fragments preserved in this book are thus: vi—xi, liv—lv. 2, 1x, Ixv-lxix. 25, cvi-cvii.

These facts throw some light on the strange vicissitudes to which even the traditional legends were subject. Thus it would appear that the Noah saga is older than the Enoch, and that the latter was built up on the débris of the former.

Having now disposed of the earlier materials utilized by the writers of the different Sections of Enoch, we shall now proceed to deal with the five Sections or Books in the order of their occurrence.

SECTION I. i-xxxvi. We have already seen that vi-xi belonged originally to the Book of Noah ; xii—xvi, on the other hand, are a vision or visions of Enoch in which he intercedes on behalf of Azazel and the Watchers. These visions are preserved in a fragmentary form, and not in their original order—a fact which is most probably due to the editor of the whole work, since the same dislocation of the text recurs in ]xxviii-Ixxx and xci-xciii. The original order of xii—xvi was, so far as the present fragmentary text goes: xiv. I .. . xiii. 1-2, xiii. 3, xii. 3, xiii, 4-10, xiv. 2— Xvi. 2, xii. 4-6 || xvi. 3-4. xii. I-2 is an editorial introduction.

This portion of our text began obviously with the words: xiv. 1 ‘The book of the words of _ righteousness, and of the reprimand of the eternal Watchers’. Then came a request on the part of Azazel that Enoch should intercede for him. This request was acceded to on the part of Enoch, who in a vision received God’s judgement on Azazel. But both the request and the vision are lost. In xiii. 1-2, however, the answer to Azazel’s request is given in the divine doom announced by Enoch. Next Enoch is besought by the Watchers to intercede for them, xiii. 3, xii. 3, xiii. 4-7. Thereupon Enoch has a vision regarding them, xiii. 8, which he recounts to them, xiii, 9-10, xiv. 2-xvi. 2. Finally the section closes with the message of doom, which Enoch is bidden to take to the Watchers, xvi. 3-4. Of xvi. 3~4 there is a doublet, xii. 4-6, which is more original than

xvii-xix stand by themselves, exhibiting, as they do, strong traces of Greek influences in their description of the underworld, and yet showing a close affinity to xx—xxxvi, since xvili. 6-9 is a doublet of xxiv. 1-3, xviii. 11 of xxi. 7-10, xviii. 12-16 of xxi. I-6 ; xix. 2, moreover, reflects the same view aS X. 14.

XX-Xxxvi come apparently from one and the same author: the functions ascribed to the archangels in xx are tolerably borne out in xxi-xxxvi. But since only four of the seven archangels mentioned in xx are dealt with in xxi-xxxvi, it is possible that a considerable passage was early lost.

1 Even these chapters are composite ; for they are a conflation of two distinct cycles of myths relating respectively to Semjaza and Azazel (see my second edition, pp. 13-14 notes), and this conflation was anterior to the date of the Dream Visions, which presuppose the existence of these chapters in their present form, or at all events of chapter x.

i-v now call for treatment. These chapters are connected in phraseology with every section of the book save Ixxii-Ixxxii. (See my edition, p. 2 sq.) Thus the phrase ‘ he took up his parable’, i. 2, suggests a connexion with xxxvii-Ixxi, but this may be a mere coincidence, since the writer is here consciously influenced by Num. xxiii—xxiv, where the phrase recurs several times. These chapters, moreover, appear to be of composite origin. ii-v seem to be a unity. But I see no satisfactory solution of the problem.

To sum up. i-xxxvi may be analysed into the following independent elements, i-v, v—xi, xii-xvi, xvii-xix, xx-xxxvi. When the Book of Jubilees was written we shall see that vi-xxxvi had already been put together.

SECTION II. xxxvii-Ixxi. Ais all critics are now agreed that the Parables are distinct in origin from the rest of the book, [ will simply refer the reader here to my edition, pp. 65 sq., for some of the grounds for this conclusion.

xxxvii-lxxi have been handed down in a fragmentary condition, and many of the problems they suggest can only be tentatively solved or merely stated.

xxxvii-Ixxi consist in the main of three Parables, xxxviii—xliv, xlv—lvii, lviii-lxix. These are introduced by xxxvii and concluded by Ixx, which describes Enoch’s final translation in terms of that of Elijah. xxi, which contains two visions received in his lifetime, belongs to one of the three Parables. We have already seen that liv. 7-lv. 2, lx, 1xv-lxix. 25, are interpolated from the ancient Book of Noah.

_ Behind the Parables there appear to lie two sources, as Beer suggested though he did not work out his suggestion. The one was the ‘Son of Man’ source, in which the angelic interpreter was ‘the angel who went with me’: i.e. xl. 3-7, xlvi—xlviii. 7, lii. 3-4, Ixi. 3-4, Ixii. 2-Ixiii, lxix. 26-9, Ixx—Ixxi, and the other ‘ the Elect One’ source, in which the angelic interpreter was ‘the angel of

SECTION III. 1Ixxii-lxxxii. Chapter lxxii introduces a scientific treatise. In this treatise the writer attempts to bring the many utterances in the O.T. regarding physical phenomena into one system. The sole aim of his book is to give the laws of the heavenly bodies, and this object he pursues undeviatingly to Ixxix. 1, where it is said that his treatise is finished. Through all these chapters there is not a single ethical reference. The author’s interest is scientific, and, like the author of Jubilees in vi. 32-6, he upholds the accuracy of the sun and stars as dividers of time, Ixxiv. 12. And this order is inflexible and will not change till the new creation, Ixxii. 1. But in Ixxx. 2-8 the interest is ethical and nothing else, and though it recognizes an order of nature, this order is more conspicuous in its breach than in its observance. Ixxx. 2—8 appears then to be an addition. Nor, again, can lxxxi belong to Ixxii-Ixxxii. Whereas the blessing of ]xxii-lxxix, lxxxii is for the man who knows the right reckoning of the years, the blessing of Ixxxi. 4 is for the man ‘ who dies in righteousness’, 1xxxi is of the nature of a mosaic and may come from the hand of the editor of the complete Enoch. Finally lxxxii stood originally before Ixxix. 6 ‘Such is the . . . sketch of every luminary which Uriel . .. showed unto me’. After the long disquisition on the stars in lxxxii, the first words in Ixxix. 1 come in most appropriately: ‘I have shown thee everything, and the law of all the stars of the heaven ts completed” If \xxxii did not precede, these words could not be justified. For like dislocations cf. xii-xvi, xci-XClii.

Thus the original order of this Section was: Ixxii-lxxviii, 1xxxii, xxix. For a full discussion of this Section and its independence of i-xxxvi and the knowledge it implies of the Calendar, see my edition, pp. 147-50.

SECTION IV. Ixxxiii-xc. This is the most complete and self-consistent of all the Sections, and has suffered least from the hand of the interpolator. For passages that have suffered in the course of transmission see xc. 19, which I have restored before xc. 14: also Ixxxix. 48. In xc,

Ixxxiii-xc is of different authorship to vi-xxxvi. (1) The descent of the Watchers in Ixxxvi. 1-3 differs from that in vi. (2) The throne of judgement is in Palestine in xc. 20-6, but in the N.W. in the midst of the Seven Mountains in xviii. 8, xxv. 3. (3) The scene of the kingdom in Ixxxiii-xc is the New Jerusalem set up by God Himself: in i-xxxvi it is Jerusalem and the earth. wuchanged though purified, x. 18, 20, (4) Ixxxili-xc are only visions assigned to Enoch’s earlier and unwedded life: vi-xxxviare accounts of actual bodily translations and are assigned to his later life. If these two Sections were from one and the same author, and that an ascetic, exactly the converse would have been the case. For other grounds see my edition, pp. 179 sq.

Identity of authorship appears, therefore, to be impossible ; but the similarities in phraseology and idea (see op. cit.) prove that one of the authors had the work of the other before him. Of the two Sections there is no room for doubt that 1xxxiii—xc is the later.

SECTION V. xci-civ. Critical Structure. This Section is in the main complete and selfconsistent. It has, however, suffered at the hands of the editor of the entire work in the way of direct interpolation and of severe dislocations of the text. We have already seen his handiwork in the case of xii-xvi and Ixxviii-Ixxxii. The dislocations of the text are a remarkable feature in this Section, and I cannot see any adequate explanation. The editor incorporated an earlier work—the Apocalypse of Weeks—into his text, xciii. 1-10, xci. 13-17, the former part dealing with the first seven weeks of the world’s history and the latter with the last three. Taken together these form an independent whole. But this is not all. Since this Section is of different authorship to the other Sections of the book it is obvious that it began originally with xcii. 1, ‘Written by Enoch the scribe,’ &c. On xcii follows xci. 1-10, 18-19 as a natural sequel, where Enoch summons his children to receive his parting words. Then comes the Apocalypse of Weeks: xciii. 1-10, xci.12-17. Thus the original order of the book is xcii, xci. 1-10, 18-19, xciii. I-10, xci. 12-17, xciv.

Relation to vi-xxxvi. At first sight the evidence for the unity of authorship of these two Sections is very great. They have many phrases in common. In each there are references to the law, the eating of blood, and to the regularity of nature. There is no hint of a Messiah in either. There are other resemblances but they are seeming and not real. On the other hand, in vi-xxxvi the Messianic kingdom is eternal, in xci-civ it is temporary, if the Apocalypse of Weeks is taken to be a constituent part of xci-civ. In the former the final judgement is held before the establishment of the kingdom, x. 12, xvi. 1, in the latter at the close of the temporary kingdom (xciii. 1-10, xci. I-10). Whereas the resurrection in vi-xxxvi is a resuscitation to a temporary blessedness, xX. 17, Xxv. 5, in the latter it is not to the temporary kingdom spoken of in xci. 13, 14, xcvi. 8, but to one of eternal blessedness subsequent to the final judgement, c. 4, 5. Whereas the resurrection in vi-xxxvi is a resuscitation in a physical body, in xci—civ it is a resurrection in a spiritual body, xcii. 3, 4, civ. 2, 6. In the latter there is a resurrection of the righteous only: not so in the former. For other grounds see my edition, 219 sq.

Relation to \xxxiti-xc. In xci-civ the Messianic kingdom is temporary in duration but not so in Ixxxiii-xc: in the former the final judgement is consummated at the close of the kingdom, in the latter at its beginning. In xci-civ there is a resurrection of the righteous only ; in lxxxiii-xc of the righteous and the apostate Jews. The kingdom to which the righteous rise in xci-civ is not the temporary kingdom on the earth but the new heaven, but in 1xxxiii-xc it is the Messianic kingdom on the earth.

cv. This chapter appears to be an independent fragment.

cvi-cvii.. These chapters have already been dealt with as part of the Book of Noah.

cviii. This chapter forms an appendix to the entire work added not by the editor but by a subsequent writer to confirm the righteous in the face of repeated disappointment in their expectations.

§ 7. DATES OF THE DIFFERENT ELEMENTS.

I will here deal with these elements in the order of their age.

Book of Noah. This book was, as we have seen already, laid under contribution by the author of the Book of Jubilees and by the general editor of Enoch. Part of it is embodied in vi-xxxvi, and this part is presupposed as already existing by Ixxxiii-xc. Now, since lxxxiii-xc cannot be later than 161 B.C., it follows that we have here the zerminus ad quem of this work.

vi-xxxvi. Since vi-xvi, xxiii-xxxvi were known to the author of the Book of Jubilees (see my edition, p. lxix) this Section must have been written before the latter half of the second century B.c. Since, further, 1xxxiii-xc, written before 161 B. C., show a minute acquaintance with x, the date of vi-xi must be put back to the first third of that century. Many other points in Ixxxiii-xc (see my edition, p. 179) point to the acquaintance of the author of Ixxxiii-xe with vi-xxxvi. Again, since vi-xxxvi makes no reference to the persecution of Antiochus, the terminus ad quem is thus fixed at 170 B.C. The fact that vi-xxxvi were written in Aramaic is in favour of pre-Maccabean date ; for when once a nation-recovers, or is trying to recover, its independence, we know from history that it seeks to revive its national language.

Ixxxili-xc. The fourth and last of the four periods into which Ixxxiii-xc divide history between the destruction of Jerusalem and the establishment of the Messianic kingdom began about 200 B.C. (see my edition, pp. 180 sq., 206 sqq.), and marks the transition of supremacy over Israel from the Graeco-Egyptians to the Graeco-Syrians, as well as the rise of the Chasids. The

Chasids, symbolized by the lambs that are born to the white sheep, xc. 6, are already an organized party in the Maccabean revolt. But certain of these lambs became horned, i.e. the Maccabean family, and the great horn is Judas Maccabaeus, xc. 9. As this great horn is still warring at the close of the rule of the shepherds, xc. 16, this section must have been written before the death of

xciii. I-10, xci. 12-17. This—the Apocalypse of Weeks—may have been written before the Maccabean revolt. There is no reference in it to the persecution of Antiochus. But the date is wholly doubtful.

Ixxii-Ixxxii. This section is referred to in Jubilees iv. 17, 21, where the author tells how Enoch wrote a book of the order of the months, the seasons of the years, and the rule of the sun. Hence the zerminus ad quem is 110 B.C. or thereabouts.

xci-civ. In |lxxxiii-xc the Maccabees were the religious champions of the nation and the friends of the Chasidim. Here they are leagued with the Sadducees and are the foes of the Pharisaic party. This section was written, therefore, after 109 B.C., when (?) the breach between John Hyrcanus and the Pharisees took place. But a later date must be assumed according to the literal interpretation of ciii. 14, 15, where the rulers are said to uphold the Sadducean oppressors and to share in the murder of the righteous. This charge is not justified before 95 B.C. As for the later limit, the Herodian princes cannot be the rulers here mentioned ; for the Sadducees were irrevocably opposed to these as aliens and usurpers. The date, therefore, may be either 95—79 B.C. or 70-64 B.C., during which periods the Pharisees were oppressed by both rulers and Sadducees. In my edition of Jubilees, pp. lxix—Ixxi, I have given various grounds for regarding xci-civ as dependent on Jubilees.

xxxvii-Ixxi. From a full review of the evidence, which is given and discussed in the notes of my edition on xxxvili. 5, it appears that the kings and the mighty so often denounced in the Parables are the later Maccabean princes and their Sadducean supporters—the later Maccabean princes, on the one hand, and not the earlier; for the blood of the righteous was not shed as the writer complains (xlvii. 1, 2, 4) before 95 B.C.: the later Maccabean princes, on the other hand, and not the Herodians; for (1) the Sadducees were not supporters of the latter, and (2) Rome was not as yet known to the writer as one of the great world-powers—a fact which necessitates an earlier date than 64 B.C., when Rome interposed authoritatively in the affairs of Judaea. Thus the date of the Similitudes could not have been earlier than 94 B.C. or later than 64 B.C. But it is possible to define the date more precisely. As the Pharisees enjoyed unbroken power and prosperity under Alexandra 79-70 B.C., the Parables must be assigned cither to the years 94-79 or 70-64.

§ 8. THE POETICAL ELEMENT IN 1 ENOCH.

In the course of editing the Ethiopic text of 1 Enoch I was fortunate enough to discover that no small proportion of it was written originally in verse. But the full extent of the poetical element was not recognized till the completion of the present edition. This discovery not only adds to the interest of the book, but also illuminates many a dark passage, suggests the right connexions of wrongly disjoined clauses, and forms an admirable instrument of criticism generally. Our recognition of this fact enables us to recognize the genuineness of verses which had hitherto been regarded as interpolations, and to excise others which were often in themselves unmeaning or at variance with their contexts. The very first chapter is the best witness in these respects. There we . find that i. 6-9 consists of nine stanzas of three lines each. FE had lost two of the lines of stanza seven, but happily these had been preserved by G%. Again, in vi. 4-9 we have eight stanzas of four lines each. The order of the lines has been disarranged as will be seen in vi.6—7, but here the parallelism enables us to effect their restoration. Ch. 51 would without a recognition of the poetical character be in many respects inexplicable. In other passages it enables us to recognize certain lines as ditto-

$9. ORIGINAL LANGUAGE OF CHAPTERS VI-XXXVI—ARAmaIc; oF I-V, XXXVII-CIV—HEBREW.

That 1 Enoch was originally written in a Semitic language is now universally admitted. But what that language is is still, as regards portions of the book, a question of dispute. In the past, Murray, Jellinek, Hilgenfeld, Halévy, Goldschmidt, Charles (formerly), Littmann, and Martin have advocated a Hebrew original, while at various times an Aramaic original has been maintained by De Sacy, Lévi, Eerdmans, Schmidt, Lietzmann, Wellhausen, and Praetorius. Ewald, Dillmann

Lods, Flemming could not come to a decision between Hebrew and Aramaic. But of the above scholars only three have really grappled with the subject, i.e. Halévy, Charles, and Schmidt, and three different theses are advanced by them. While Halévy maintains a Hebrew original, and Schmidt an Aramaic, the present writer, as a result of his studies in editing the Ethiopic text and the translation and commentary based upon it, is convinced that neither view can be established, but that each appears to be true in part.!’ In other words, like the Book of Daniel, part of 1 Enoch was written originally in Aramaic and part in Hebrew. The proofs of this thesis amount in certain sections almost to demonstration: in the case of others only to a high probability. The results of the present study of this problem tend to show ‘that chapters vi-xxxvi were originally written in Aramaic, and xxxvii-civ, and probably i—v in Hebrew.

Chapters i-v. Probably from a Hebrew. original. These chapters, as we have shown elsewhere, do not come from the same author or period as vi—xxxvi.

i. 1. In E the text e€Gpar ravras tovs rovnpods whereas G& has é&Gpar wavtas tovs éxOpovs. The former, as the context shows, as well as Pss. Sol. iv. 9 (see note on p. 4 of the Commentary), is original, the latter not. Now the former pyr}, the latter = ovryn-}5, a corruption of the former. The same corruption is found in the LXX of Prov. xx. 22. Since E and G8 are in the main derived from the same Greek translation, this fact, unless due to a sheer blunder of a copyist, points to the presence of alternative readings in the margin of the Hebrew archetype, which were reproduced by the Greek translator. Other facts point in the same direction : see note on y. g below.

1. 9, In ‘He cometh with ten thousands of His holy ones’ the text reproduces the Massoretic of Deut. xxxili. 2 in reading NAN épyerat, whereas the three Targums, the Syriac and Vulgate read TAS per’ avtod. Here the LXX diverges wholly. The reading Nns is recognized as original. The writer of i-v therefore used the Hebrew text and presumably wrote in Hebrew.

v. 6%. &y tpiy xatapdcovra: mévtes of Katapopevor = p»>sppnnba 15$p» na is, so far as I am aware, a Hebrew idiom, and not an Aramaic. See note on p. r2 of my Commentary.

v. 9>, Here G& reads dudprwow, but E xpiOyoovra: YUN) (cf. Prov. xxx. 10; Isa, xxiv. 63; Jer. ii. 3, &c.). Here the parallelism shows that G is right. Here, as in i. 1 above, we can explain the double rendering by assuming that one of these readings stood in the text and the other in the margin.

Since none of the evidence favours an Aramaic original, and whatever linguistic evidence there is makes for a Hebrew, we may provisionally conclude in favour of the latter.

Chapters vi-xxxvi. The evidence in favour of an Aramaic original of these chapters is practically conclusive.

(a) Aramaic words transliterated in the Greek or Ethiopic. Amongst the many Semitic words transliterated in these versions the following are Aramaic and Aramaic only: in G$ dov«d, xviii. 8, 1. €. NDB, pavdo- Bapé, xxviii. 1, and BaBdnpd, xxix. 1, i.e. NIAID. Another Aramaic form is yepoufi, xiv. 11, 18, xx. 7, but this form is indecisive as it is found not infrequently in the LXX. In E manzeran? for manzerin, x. 9, i.e. PDD: ’alwa, xxxi. 2 (see note zz Joc.) = xbnx. The Hebrew form is mSay.

Other transliterations are Bdrous, x. 19, i.e. N3, which is both Hebrew and Aramaic: xaAPévy, xxxi. I, i.e. nan Hebrew or xn2dn Aramaic. On the other hand there are two Hebrew words transliterated: thus gappav, Xxxi. 1 ¥, which is not found in Aramaic but which is rendered in Aramaic by pp: and yi, xxvii. 2 N% = ‘valley’, which is a pure Hebrew word, the Aramaic being xn. These last two cases aresomewhat strange, but, since Nis here used as a proper name, its use in an Aramaic document may be justified.

(6) Avamaic constructions, In xix. 2 we have the peculiar Greek ai yuvaixes aitév tov zapaBdytwv dyyéduv. ‘This is a literal reproduction of the Aramaic idiom yon ‘7 waxNdD “1 pm'w2. The same construction recurs in E ix. 8 which ovvexousnOnoov per adtdv pera tov Onrtadv NWI Dy pany 2v. Here Gs, it is true, has omitted pera tv OyAadv. ‘This omission was probably due to the unintelligibility of the construction to a Greek scribe. G5, however, preserves the missing clause but wrongly connects it with the following verb— this change being due no doubt to an attempt to normalize the Greek. Thus Gs reads cvvexouujOnoav per abradv Kat év rats Onrelas éudvOnoav. Here the cai should be restored after OyAcias. In vi. 8 we have a third instance of this idiom, though ina corrupt form: otroé/ ciow dpyai abrav tov dexa(dwv) = NNIDYI PWN. This Aramaic idiom has found its way into the O.T. as in Cant. iii. 7.

(c) Some of the proper names with which paronomasias are connected postulate an Aramaic original. Thus in GS viii. 3 we have 6 8& zpiros édi8ake Ta onpeia ris ys. Now the 6 tpéros in vi. 7 is “ApaxujA bypax, where pin is Aramaic for ‘earth’. Thus this angel naturally taught the signs of the earth: "NN sow? byopan NPN. Again in G8 viii. 3 we have 6 8& eixoords edi8ake 7a oypeta THs ceAnvys, Where 6 cixoords according to Gs vi. 7 is SapujA 5xnD. Here MD is Aramaic for ‘moon’. Again in viii. 3 the 6 dydoos in } dydoos

1 This view was first advanced in my edition of the Ethiopic text, pp. xxvii-xxxili. 2 Here G& has pa(npéous and cannot account for E. Hence E here, as in i. 1, v. 9? above, presupposes another reading than that in G8, this reading being in the text or margin of the Greek translation.

edidakge aepookoriay is in Gf vi. 7 “E€exA (G8 Zakir) Sypnv. FOY ( dup), it is true, is Hebrew as well as Aramaic.

In xiii. 7 it is said that ‘the angels were mourning in Abilene ’, i.e. povawa pax. In Gs vi. 7 the’ play on Hermon is possible both in Aramaic and Hebrew (see note 7x doc.), but the play on Jared in the same verse is only possible in Hebrew. Whence we may infer that this paronomasia originated in Hebrew and is only reproduced in this Aramaic document. Finally in E Gs x. 7 the command is given to Raphael: ‘aca THY yhv = SYINT D4, in which there is an obvious play on Raphael’s name. But though Néldeke states that ‘NBM ist gemeinsemitisch ’ (ZDMG, 1886, xl. 723, quoted by Schmidt) it is not found in the Targums and later rabbinical literature. Here, therefore, the play may be due to a pre-existing Hebrew document or myth, just as we are obliged to make the same presupposition in the case of ‘ Jared’ above.

(2) Text restored through retranslation into Aramaic. In this section there are many corrupt passages, as might be expected, which can be restored through retranslation either into Aramaic or Hebrew, owing to the close affinities of these languages. This may be the case in ix. 4 N'25n (i.e. rév BacwAéwy E) corrupt for xyody rv aidévey, or O°951 for pdy : similarly in x. 7 érdragéavy E GS 1938, which is both Hebrew and Aramaic, and corrupt for 98 efrov G8! In x. 17 7a odBBara airov }iNNaY, wrongly vocalized for finnav, or onav corrupt for ONIY. xiv. 8 xareorovdalov Kal +eOopbBalovt. Here the second verb is impossible. The clause in Aramaic pena pny. Now the pael non = OopvBalew, tapaccew, OF ovvTapdocev in Daniaiy:-2, 16 ; v.09, 10; vil, 15, 28, and is rendered by Theodotion by the latter two verbs. On the other hand, the LXX renders the same Aramaic verb by xaracrevdew in iv. 16; v.6. Thus the translator of the LXX, who, as we know from the rest of his translation of the Aramaic section of Daniel, was very familiar with Aramaic, assigns to the part of the Aramaic verb the same meaning as the piel and hiphil of the Hebrew

Sma. Hence we may assume that the pael in Aramaic could mean xataczevdew or GopvBalev. Thus we could

explain éopéBafov as a mistranslation in this context of ydna. It is also possible that the two verbs are alternative renderings of one and the same verb in the Aramaic. This would have been possible also if the original had been Hebrew; for 1$n2" pointed as a piel would mean xareorovdalov and eéop'Rafov as a niphel. In xiii. 2; xv. 4, 11; xxix. 2 also the text can be restored by either language. (See notes 7 doc.)

But there are other passages that apparently defy restoration save through retranslation into Aramaic. In ix. 10 dvéBn 6 orevaypos airav Kat od divarar teéedOeivt, the é&eAGciy is meaningless, but by retranslation we discover the origin of the corruption, ééedOciv ppd corrupt for ppand ‘cease’. The lamentations ‘cannot cease because of the lawless deeds which are wrought on the earth’.

inex 7 (where see note) the variations of the versions can be explained through the Aramaic, where E has twice ‘earth’ (= y7), GS has once yj and once zAyyy, and Gs zAyyy both times. The variations could,

of course, have originated i in G, but yj and zAyy can be readily accounted for as renderings of Ay NX, which, punctuated as SOS Yh and as 8YO8 rAnyn.

In xvii. 7 E 7a 6py tov yvodov soap mw. The phrase was derived most probably from Jer. xii. 16 Aw2 In. But Gs reads dvenous tov yvodwov = xbap on. Here, as we have seen several times already, the Greek translator appears to have found 0 in the text and ‘nn in the margin (or vice versa), and to have rendered both, one of which was preserved by Gs and the other by the Greek ancestor of E.

In xviii. 2 the text idov trois técoapas dvéuous tiv yiv Baoralovras kal TO oTEpewpa (Gs E) is quite impossible. The winds do not bear the earth. By retranslation into Aramaic we see that rijv yjv arose in the Aramaic through a dittography. The clause = } 7310) NYTN YIAN NNN nn, where NyrN is a dittograph of yan“. The winds bear the firmament, not the eae

In xxviii. 2 wAnpys dévdpwv Kal dd tov orepudtov. It would be absurd to speak of a plain as being ‘ full of trees and seeds’. Here dé rév orepparwv jy), corrupt for puyrn (cf. Dan. i. 12, 16; Mishna, A?/. li. 25 il. 2) kal rév dutevpdrwv. Or the wrong phrase may be due to a wrong punctuation of the Aramaic word by the Greek translator. See note zm loc.

In xxxi. 3 d6rav tp(Bwow refer to certain fragrant trees mentioned in the preceding verse. These trees yielded a fragrant odour when burnt. (See note zz Joc.) Hence I assume that pppt ( tpiBworr) is corrupt for np kavowow.

Chapters xxxvii-lxxi from a Hebrew original. In support of this view Halévy (of. ct. pp. 364 sqq.) criticized over a dozen of passages from the Parables and the interpolations with a view to showing that the meaning of the text could not be recovered unless by retranslation from a Hebrew original. Unhappily Halévy based his work on the corrupt text of Dillmann, and most of his conclusions have thereby been invalidated. Some, however, are of permanent value. On the other hand Schmidt (O.Z: and Semitic Studies, ii. 336-43) strongly contests this view, and maintains the hypothesis of an Aramaic original. I have studied carefully his ingenious essay, but this study has served to confirm me in the belief ina Hebrew original, which I assumed in my edition of 1893, and supported by arguments in my text of 1908. The preparation of my new edition has served to bring fresh evidence on this question to light.

Here again the two readings in the Greek versions can be best explained by variants in the margin of the Semitic original. See footnote p. 173, and the paragraphs on xiv. 8 (ad /i7.), xvii. 7.

First of all I will give (a) a list of passages which can be restored on the hypothesis of either a Hebrew or an Aramaic original ; (b) passages which are believed to presuppose an Aramaic only ; and (c) passages which postulate a Hebrew original.

(a) Passages which can be restored on the hypothesis of a Hebrew or an Aramaic original. xxxvii. 4 ‘Till the present day such wisdom has never been given by the Lord of Spirits.’ Here the Ethiopic has "Emgédma éx mpoowrov or éurpoobev ‘dN, ‘from before,’ or practically ‘by’, as I have rendered it. This late use of 1995» is found in Esther i. rg; iv. 8; 1 Chron. xxix. 12. The same idiom is found in Aramaic, i.e. Dap": cf. Dan. vi. 27 (|| iii. 29 3). The same idiom recurs in Ixv. 10, and possibly in xlviii. 2, 3, 6.

xl. 9. The play on the names of Raphael and Gabriel is found in Hebrew ; it is possible in Aramaic in the case of Gabriel, but a play on Raphael has never been found in Aramaic. In fact, x57 is not found in the Targums.

xlv. 3. ‘Shall try their works.’ For ‘try’ the text reads ‘choose’. Now, as I pointed out in rgo$, this = N32’, corrupt for jn2": or, if the original had been Aramaic, we had to suppose that the translator followed the wrong meaning of 4n1°. Schmidt accepts the latter supposition.

xlvi. 45. ‘Shall raise upt the kings... from their seats.’ A dittograph of this verse reappears in xlvi. 5% ‘shall put down the kings from their thrones’. Here ‘raise up’ Sip» is corrupt for byps = put down’. ‘This restoration is possible either in Hebrew or Aramaic.

liv. ro. ‘And when.’ Here the text reads ‘and because’, but the context requires ‘when’. The wrong rendering can be explained either from Hebrew or Aramaic (see note 77 /oc.).

lv. 3. In my note I have restored the text by means of Hebrew: but it is possible also through Aramaic, since DIp"}1) can also mean ‘ because of’.

Ixv. 11. See note 27 doc.

Ixvi. 2. Here the text reads ‘hands’ O°9'7 or 8°) corrupt for D497 or ND).

Ixix. r. As in Ixvill. 2.

Ixix. 4. The corruption can be explained either by Hebrew or Aramaic.

Ixix. 13. Zask. Here ‘number’ = p29 (or N33 as Schmidt points out) which seems corrupt for pay

Ixxi. 1. Same corruption as in Ixix. 4.

(6) Phrases and passages which are adduced by Schmidt in support of an Aramaic original. Some of these have been dealt with already under (a), i.e. xxxvii. 4; xl.9; xlv. 3; lxv. 11; Ixviii. 2; lxix. 13, in which cases Schmidt suggests that the corrupt passages in question can be best explained by an Aramaic original, though possible also by a Hebrew original. His suggestions on li. 3, xli. 5 are unnecessary, as the corruptions are native to E, and that on lii. 9, as we shall see later, is untenable, and his transformation of xxxvili. 2 ‘ whose elect works hang upon the Lord of Spirits’ into ‘ whose worship has been rendered solely to the Lord of Spirits’ is wholly uncalled for, since there is no difficulty in the phrase which recurs twice in xl. 5, xlvi. 8, and has a parallel in Judith viii. 24.. The plurals Sirafén, Kirdbén, Afnin in Ixi. 10, Ixxi. 7 are certainly Aramaic in form, but cepadety which occurs only twice in the O.T., i.e. in Isa. vi. 2, 6, appears both times in the oldest MSS. of the s A of the LXX in this form, in Isa. vi. 2 and in Bin vi. 6. The Aramaic form yepovfeiv is often found in the LXX. Hence this evidence for an Aramaic original is without weight.

But ‘the most convincing evidence . . . of an Aramaic original is furnished by the Ethiopic translations of the term “Son of Man”. They are walda sab’é xlvi. 2, 3, 4; xlviii. 2; lx. 10: walda b’ési Ixii. 5; Ixix. these the last is the most peculiar. Literally it means “the son of the offspring of the mother of the living” . . . and is a rendering of of dv@pwzou, of viol trav dvOperwv and especially of vids dvOpdrov.’ Schmidt then proceeds to emphasize the importance of these different renderings in the Parables, whereas in the N.T. it is the last that is uniformly used as a rendering of 6 vids tod dvOpwrov, and observes: ‘ before Ixii he uses no other term than walda sab’é, the equivalent of the Aramaic Nw) 73. Later he employs four times the phrase walda b’ési which corresponds to the Aramaic N73) 773... . This title is found in the Palestinian Lectionary, the Curetonian Fragments, and the Sinaitic text’. From the above evidence Schmidt concludes that, if the translator had ‘a Greek text before him in which the N.T. title 6 vids tod dvOpeérov wasyuniformly used’, it would be scarcely conceivable that he would have used three distinct Ethiopic expressions to render it, and ‘these of such a nature as to correspond exactly to the three different Ethiopic terms’. He holds, therefore, that ‘the conclusion seems inevitable that he translated directly from the Aramaic. . . . General considerations strengthen this conclusion. If the Parables of Enoch were translated from a Greek text one would certainly expect to find somewhere a quotation from it or a reference to it in early Christian literature ”. But Schmidt can find none.

The last argument I will answer first. ‘The reader has only to refer to the list of parallels between the N.T. books and the Parables on pp. 180 sq. in order to learn that the Parables did influence, and that directly, the writers of the N.T. Further, Tertullian’s words, when discussing the authenticity of 1 Enoch, cannot be adequately explained, unless as bearing on passages in the Parables referring to the Son of Man: ‘Cum Enoch eadem scriptura etiam de domino praedicarit, a nobis quidem nihil omnino reiiciendum est quod pertineat ad nos. . . . A Iudaeis potest iam videri propterea reiecta, sicut et cetera fere guae sonant Christum’ (De Cultu

Fem. i. 3). ‘The Noah Apocalypse, moreover, which is interpolated in the Parables, is referred to in Origen, Contra Celsum v. 52 ois (i.e. Tods dyyéAous) yevér Oar Kaxors, Kal KoddlerOar Secpois broBAnbevras ev yh dOev Kat tas Oeppas myyas ctvar Ta éxeivwy Saxpva (1 En. Ixvii. 6, 11, 12). This evidence necessitates the existence of a Greek Version of the Parables.

Let us turn now to the next argument. The Ethiopic must have been made direct from the Aramaic because of the three forms in which the title ‘Son of Man’ is given in,the Ethiopic, since these, according to Schmidt, correspond exactly to the three forms in Aramaic. But hereI must join issue. We have, unless I have failed wholly in this study, seen that the evidence adduced by Schmidt for an Aramaic original is quite inconclusive, and that on the contrary the evidence so far points, though not conclusively, to a Hebrew original. For this conclusion other evidence will be adduced later. We are not, therefore, predisposed to accept such an extraordinary thesis as that the Ethiopic must have been made directly from the Aramaic. Before dealing directly with the titles in question we might point to two facts which render this thesis not merely improbable, but incredible. 1°. No known Ethiopic version has been made directly from the Aramaic. 2°, The Book of Enoch, by its artificial division into five books, like the five books of the Pentateuch, the five books of the Psalms, the five Megilloth, the five books in Proverbs, in Ecclesiasticus, the five divisions in the Pirke Aboth, and the five books of the Maccabean wars by Jason of Cyrene (see Hawkins *, Horae Synopticae, p. 164), was after its kind a carefully edited work in which the fragments of a literature were put together with just as much fitness and insight as that of the Proverbs or the Pirke Aboth. This five-fold division was thus a well-known Jewish device, and, since according to the use of the book made by the N.T. writers it existed in its completed form in the first half of the first century A. D., if not nearly a century earlier, we cannot understand how an Ethiopic translator in the sixth or seventh century a. p. could have used the Greek version for the four books of Enoch, i—xxxvi, Ixxii—Ixxxil, Ixxxili—xe, xc-cvylii, and an Aramaic for the fifth, i. e. the Parables, xxxvii-lxxi. It is very probable that the entire book was translated early in the first century of the Christian era into Greek. That the Semitic original was early lost is to be inferred from the fact that no evidence of any kind testifies to its existence after the birth of Christianity, whereas multitudinous evidence attests the existence of the Greek version.

We may, therefore, safely relegate to the limbo of impossibilities the hypothesis that chapters xxxvii—Ixxi of the Ethiopic version were translated directly from the Aramaic.

We have now to consider what Schmidt terms ‘the most convincing evidence of an Aramaic original’, i.e. the Ethiopic translations of the term ‘Son of Man’. The Ethiopic translation was made, as we have just seen, from the Greek. Hence whatever explanation we give of the three forms must be justified by a Greek retranslation. This fact at once discounts any attempt to find a Greek prototype for ‘éguala ’€mahéjaw ‘ offspring of the mother of the living’. This Ethiopic phrase is used indifferently as a rendering of dv@pwzros, vids avOpdrov, dvOpwrrot, viol avOpdrwv, dvyp. And the full form walda ’€guala “emahéjaw vids dvOpérov in Dan. vii. 13, Ps. Ixxix. 18, in Ezekiel about ninety times, Rev. i. 13, xiv. 14, and in the Gospels always 6 vids Tod dvOpurov. In itself the Ethiopic phrase can mean ‘son of man’ or ‘the Son of Man’. But if the translator wished to make it clear that the latter title was used, he could do so by prefixing a demonstrative pronoun as a rendering of the Greek article 6. This is done in every instance in the Parables save three. In the course of eight verses in Ixxxix. 42-9 the Greek article is so rendered eleven times.

Let us now examine the other two titles walda sab’é and walda b’ési. sab’é distinctively dvOpw7ros (though in a few cases it dvjp). Thus walda sab’é vids dv@pdrov. It can also 6 vids rod dvOpuov, but to make this unmistakable the translator could prefix the demonstrative pronoun as the equivalent of 6.

Next comes walda b’ési. b’ést = dvyp generally, but as Dillmanh (Zex. 519) puts it, it stands creberrime for évOpwzos. In fact in the Ethiopic Version of our book it is used as a rendering of dv@pw7os in i. 2, xv. 1. If more of the Greek version had suryived we should no doubt find many other instances.

The result of the above examination comes to this. The above three renderings do not presuppose three different forms in the Greek. They most probably presuppose merely one, i. €. 6 vids rod dévOpd7ov, but walda b’ést may presuppose 6 vids rod dvdpés. But I think the latter improbable. In Ixil. 5 ; Ixix. 29 (d¢s) ; Ixxi. 14 bést may be a rendering of dvOpeov as in i. 2; xv. 1.

This change of rendering may seem surprising, but we have a perfect parallel in the Curetonian and Sinaitic versions of the Syriac N.T.'| Thus whereas in the Peshitto b’reh dé-nasa (Nw2NT m3) occurs uniformly as a rendering of 6 vids 703 dvOpdérov, in the Curetonian version we have beh de-gabra ("7337 772) in Luke vii: 34; ix. 26; xxii. 48, and in the Sinaitic version b’reh de-gabra in Mark viii. 38 ; Luke vii. 34; John xiii. 31, and elsewhere in both these versions b’reh de-naSa.__In the Palestinian Lectionary there is still another way of rendering the phrase, but this does not concern us here. We have, however, learnt from these versions that differences in the manner of rendering the title ‘Son of Man’ in these versions does not imply any difference in the original Greek. Similarly we conclude that the three renderings of this title in the Parables do not presuppose corresponding variations in the Greek, but are due to the translator.

If, then, these variations in the Parables are due to the translator or translators it follows that these translators were Aramaic-speaking Jews, since the phrases walda b’ést and walda sab’é are respectively equivalents of b’reh de gabra and b’reh dé-na8a.”

On the above grounds we conclude that 6 vids tod dvOpwov stood in all cases in the Greek version of the

2 See Schmidt in Lucyc. Bibl. iv. 4714. ? The Aramaisms in the Ethiopic version of the O.T. are probably due to Aramaean missionaries.

BOOK LOPTMIENOCH

Parables.'. That this Greek Ahvase represents the Hebrew oO 4Nn7}3, we shall further conclude from the evidence given in the next section.

(c) Passages which postulate a Hebrew original. ‘

xxxix. 7. ‘The righteous . . . shall +be strong+ (a-m: ‘be beautifult’ 7, 8) as fiery lights’. Neither reading is satisfactory. a—m pin’ which may be corrupt for 7}! ‘shine’: cf. Dan. xii. 3 o’23999 . , AN.

xlvi. 7. ‘These are they who tjudget the stars of heaven.’ Here, as I have shown, the text appears to be based on Dan. viii. 10, and should be read (see my note zz doc.) as follows :—

‘These are they who raise their hands against the Most High, And cast down the stars of heaven, And tread them upon the earth.’ Thus ‘judge’ 19 which the context shows to be corrupt for 71* ‘cast down’.

xlvii. 4. ‘Because the number of the righteous had been offered.’ As the context shows (see my note zz doc.) these words mean that the number of the righteous, i.e. the martyrs, is complete: cf. Rev. vi. 10, 11. Now a reads garéba jyyxe FP, which in Mishnaic Hebrew = ‘has been offered’. This meaning is not found in the qal of this verb in Aramaic.

lii. 9. ‘ All these things shall be [denied and] destroyed from the surface of the earth.’ Here there were two alternative Greek renderings of 4133!. One was originally in the text, and the other in the margin, but subsequently both were incorporated into the text. Or the dittograph was native to the Hebrew, i. e. wn>) and y1n>°. Schmidt attempts to explain the corruption from an Aramaic basis by assuming that won’ stood in the original, and that this received the two renderings in the text. But x71 does not mean ‘to destroy’. Moreover, the Ethiopic word kéhéda here, which means ‘to deny ’, occurs again in xlv. 1; xlvi. 7; xlviii. ro, in which three passages Schmidt says it goes back to the Aramaic 793. Thus his’ proposal is satisfactory in no respect.

lx. 6. I have followed w in the text, but the parallelism is in favour of regarding the text as corrupt in the word ‘worship’. This word is wholly unsatisfactory. It nw, which may be corrupt (or NN’? ‘ pervert’ or ‘corrupt’). Thus we recover an excellent parallelism :—

‘For those who corrupt the righteous law, And for those who deny the righteous judgement, And for those who take His name in vain.’

Ixv. 10%, ‘Their judgement has been determined upon and shall not be withheld by me for ever.’

For ‘withheld’ the text reads 0d AoywoOnoerar or dpiOujoerat. The Ethiopic word can mean either. The former rendering (as in lii. 84) is generally followed here. It is, however, unsatisfactory. The true reading, as I pointed out in my text, can be recovered by retranslation into Hebrew. ot AoywOnoerar =

sym x, corrupt for 7m N? ‘shall not be withheld’. Here Schmidt follows the other possible meaning of the Ethiopic word dpiOuyoerar NION'—a corruption of yn’.

Ixv. rob. ‘ Because of the sorceries which they have searched out and learnt, the earth and those who dwell upon it shall be destroyed.’ Instead of ‘sorceries’ the Ethiopic reads ‘months ’ pwn, which Halévy rightly recognized as a corruption of n'wn ‘sorceries’. It is true that on an exceptional occasion Aramaicspeaking Jews used N’vtn instead of their own word xm. Hence the evidence for a Hebrew original is slightly weakened here.

The text of this passage as known to Halévy and originally to myself was corrupt, and Schmidt rightly objected to this text even when emended as follows : ‘ because of the sorceries which they have searched out and (through which) they know that the earth . . . will be destroyed.’ Schmidt observes that it ‘is a strange idea

that the terrible judgement of the flood would come because men had succeeded in discovering that the earth ~

with its inhabitants would be destroyed.’ This observation is just, but the remedy lies in the MSS. g¢fw, which omit the ‘that’. The omission of this word restores the meaning of the whole verse. See note on p. 131 of my second edition of Enoch.

From the above evidence we infer a Hebrew original. As in the Hebrew chapters of Daniel, so here there were possibly many Aramaisms.

Chapters \xxii-lxxxil. From a Hebrew original.

Ixxvi. 1, 14. Here the word in the text ‘winds’= nin, which should have been rendered ‘ quarters’. This restoration is possible both in Hebrew and Aramaic.

Ixxvii. 1. In this verse there is a play on the four quarters of the earth. It is possible to recover this play by retranslation into either Hebrew or Aramaic in the case of the ‘east’ and ‘north’: D7? or OVP and nay or PB.

But this is not so in the case of the south and west. As regards the first the text reads ‘ the south, because the Most High will descend there, yea there . . . will He . . . descend’= 071913 03. This is possible only in Hebrew.

Ixxvii. 2. ‘And the west quarter is named (lit. ‘ its name’) diminished because there all the luminaries

wane.’ nimsxon-b2 JAAS’ DY 9D JINN Iw Mayen nN.

1 There is just a possibility that two forms stood in the Greek version, i. e. 6 vids rot dv@p@rov and 6 vids rod dvdpés, and that these were due to the translators, who in this case also would be Aramaic-speaking Jews, but this is highly improbable.

Ixxviii. 1. Of the two names of the sun which are transliterated, though corruptly, in this verse, one is Hebrew and not Aramaic; i.e. Orjares =D] UX. The other, Tomas, i.e. NA, is Hebrew and Aramaic ; but if it is corrupt from A1pn, as Halévy conjectures, it is Hebrew.

Ixxviii. 2. Of the four names of the moon which are here transliterated, three are Hebrew only, Asonja, i. e: WN, EblA, i.e. 7222, and Bendsé, i.e. ADI73.

Ixxx. 5. See note 27 Joc.

Ixxxli. 10. See note 77 Joc. ‘

Ixxxii. 15. ‘Tamaini and Sun.’ These two names are one, i.e. '°H WY ‘the southern sun’. This is Hebrew, and not Aramaic.

Chapters \xxxiii—xc. From a Hebrew (or Aramaic?) original.

Ixxxix. 44. The emendation suggested here is possible both in Hebrew and Aramaic.

xc. 13%, 168. In the duplicate version which we have of these verses, ‘shepherds’ in xc. 13 corresponds to ‘ravens’ in xc. 16. The latter is right. The corruption can be explained from a Hebrew background, DY, corrupt for 0°39, or from an Aramaic } yn, corrupt for jay.

xc. 13", 165. In the former ‘cried to’ corresponds to ‘were gathered together’ in the latter. Now the former éxpafov 3PY or PY¥}, and the latter *PY or PY¥! in Hebrew. But this explanation is impossible in Aramaic ; for though pyr and pyy occur in the sense of ‘to cry’, no mood of this verb is used in the sense of ‘to assemble’. For this word they use wp.

xc. 18. covered them. The Ethiopic expression here is not good Ethiopic, but reproduces the Greek ékdduev ém abrovs, which in turn is a literal rendering of ody no» (Hebrew), or pm >y (or °DD) NBN in Aramaic. i

xc. 27. ‘I saw those sheep +burning and their bones burning+.’ This clause is obviously corrupt. In ‘bones’ there appears to be a mistranslation of the late Hebrew oxy or the Aramaic 573, which literally mean ‘bone’ or ‘bones’, but which when compounded with a suffix ‘self’ or ‘selves’. The participle is then a doublet. Hence we have Nay AYyy NNIn jN¥YM NIN) ‘I saw these very sheep burning.’’ This is possible also in Aramaic.

xc. 38. ‘The first among them became the lamb.’ ‘The lamb’= nbpn, which was corrupted into ndon, as Goldschmidt has pointed out, whence the Ethiopic text ‘the word’. This explanation is possible also in Aramaic.

Chapters xci-civ. From a Hebrew original.

xcili. 5. Text reads ‘ after him’ y>nx, which I take to be corrupt for in’nx ‘ his posterity ’.

xciii. 8, The Ethiopic has a peculiar form, and doeBjoovoew Kkapdiat tdvtwv ard THs codias, which is pure Hebrew nan nba 35 yer. Cf. Ps. xviii. 22, nde snywn.

xcv. 1%. ‘Oh, that mine eyes were [a cloud of] waters.’ The bracketed word is either an intrusion and jiy, a dittograph of 3» ‘eyes’, or jy is corrupt for jy =‘fount’, the corruption being due to the occurrence of the phrase ‘cloud of waters’ in xcv. 1%. Hence ‘Oh, that mine eyes were a fount of waters’. This is possible also in Aramaic.

2SoNals Ge ‘Who devour the finest of the wheat

And drink wine in large bowls.’ For the emended phrase E has here the extraordinary words ‘strength of the root of the fountain’ ioyty piéns ryyns PY APY N23, corrupt for j ‘P23 (Amos vi. 6). See my note zx oc.

xcvi. 6%. From every fountain. E reads ‘at every time’= ny-ba3, corrupt for py-San.

xcvii. 8b>—-9. We have here a remarkable series of rhyming verses which arise on retranslation into Hebrew.

8 Imwy Wy 9? wavnY YY 35 vida b JIDDN FDN 4DD ‘3 ap dd) a wna NIN DIN IY TW eo ypays oa obit

xcvili. 48>, See note 7 Joc.

xcix. 6. Here E cis jjpépav aiparos ddvadeirrov, but in Tertullian (De Zdo/. iv) the phrase appears as ‘in diem sanguinis ferditionis’ cis jpepav aiparos drwdelas sed on ond, where td is corrupt for Ty) ddiaXeirrov,

xcix. 16. E (,g 8) reads ‘the spirit of His indignation’ 58 nv, corrupt for IBN jn ‘ His fierce indignation.’

c. 6%. See note zx loc.

ci. 4. E reads ‘kings’= ‘25D, corrupt for snd, ‘sailors’. This is also possible in Aramaic.

§ ro. (2) INFLUENCE OF 1 ENOCH ON JEWISH LITERATURE.

In the Book of Fubilees, written before 105 B.C., the older Sections of 1 Exoch are drawn upon, but in the later Sections the converse relation may be assumed :—

JSubilees. 1 Enoch. i, 11. ‘sacrifice . . . to demons’. ’ xix. 1. ‘sacrificing to demons as gods’. 16. ‘the plant of uprightness ’. xclii. 2. ‘the plant of uprightness’.

Jubilees.

29. ‘the heavens... shall be renewed ... the powers of the heaven ... the luminaries be renewed’. il. 2. ‘the spirit . . . of snow . . . of hoar-frost’.

lil. 10. ‘the heavenly tablets’, and passzm. iv. 15. ‘Jared; for in his days the angels of the Lord descended on the earth’. site Watcherstaya Oteexens 20. ‘he took to himself a wife . . 22. ‘testified to the Watchers’. ‘unite themselves, so as to be defiled with the daughters of men’. 23. ‘we conducted him into the Garden of Eden’.

. Bdni’.

26. ‘the Mount of the East’. Vu bs: they bareua\emolattoy.

6. ‘He bade us to bind them in the depths of

g. ‘that each should slay his neighbour’.

ro. ‘And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation when judgement is executed’, &c.

11, 12. ‘He tdestroyedt all... And He +madet . a new and righteous nature’, &c.

29. ‘the (i.e. the seven) floodgates of heaven were restrained ; and... all the mouths of the abysses of the earth were opened, and the water began to descend into the deep below.’

vii. 22. The Giants, the Naphil, the Eljo.

‘they devoured one another ’.

23. ‘shed much blood .. . with iniquity’.

29. ‘into, Sheol shall they go, and into the place of condemnation shall they descend, and into the darkness’. Cf. xxii. 22.

39. ‘the seventh in his generation’.

viil. 12. ‘the middle of the earth’ (Shem’s lot). x. 1. ‘the unclean demons began to lead astray . . . and destroy them’.

Ciivazno: the earth was filled

xii. 2. ‘What help and profit have we from those idols ?’

4. ‘who causes the rain and the dew to descend on the earth’.

xv. 32. ‘But over Israel He did not appoint any angel or spirit for He alone is their ruler’. Contrast

‘He will... require them at the hands of His

xvi. 26. ‘ plant of righteousness ’.

xxll. 17. ‘worship evil spirits ’.

Xxx. 22. ‘the book of life’. Cf. xxxvi.iro.

Xxxii. 18, 19. Jacob’s seed are to rule and judge.

XxxVil. 20. ‘the boar’ (= Esau).

xci. 16. ‘a new heaven. shall appear, and all the powers of the heavens shall give sevenfold light’. lx. 18. ‘the spirit of the snow’. 17. ‘the spirit of the hoar-frost’. Ixxxl. I, 2, xcill. 2, cili. 2. ‘the heavenly tablets’. vi. 6. (the angels) ‘ descended in the days of Jared’.

Ixxxv: 3. “Béfore took. 3]. Bdnaw

x. 11. ‘united themselves with women so as to have defiled themselves with them’. Cf. xv. 3, 4.

lx, 8. ‘. . . the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam’.

SOpbbh ys (Oia Beanie 2, 2a 5.

vii. 2. ‘they bare great giants’.

x. 12. ‘bind them fast...in the valleys (emended) of the earth’.

x. g. ‘that they may destroy each other in battle’.

x. 12, ‘And when their sons have slain one another, and they have seen the destruction of their beloved, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated’.

x. 15, 16. ‘destroy all... and let the plant of righteousness and truth appear’, &c.

lIxxxix. 7. ‘those (i.e. the seven) water torrents were removed from that high roof and the chasms of the earth were levelled up and other abysses were opened. 8. Then the water began to run down into these’, &c.

vii. 1. (Syncellus Greek Version). The Giants, Nephilim, the Eliud.

Ixxxvii. 1. ‘devour each other’. Cf. vii. 5, x. 9, 12.

ix. 1. ‘much blood being shed . . . all lawlessness being wrought upon the earth’.

cill. 7, 8. ‘their souls shall be made to descend into Sheol .. . and into darkness . . . and a burning flame . . . grievous judgement’.

xclil. 3. ‘the seventh in the first week’.

xxvi. 1. ‘the middle of the earth’ (Palestine).

xix. 1. ‘their (i. e. the angels’) spirits assuming many different forms are defiling mankind and shall lead them astray’. Cf. also xv. 8, 113 xvi. I.

xcix. 7. ‘shall get no manner of help from them’.

ci. 2. ‘withholds the rain and the dew from descending on the earth’.

Ixxxix. 59. ‘And He called seventy shepherds and cast those sheep to them’.

x. 16. ‘plant of righteousness’.

xcix. 7. ‘worship impure spirits and demons’.

xlvii. 3. ‘the books of the living ’.

xcv. 3; xcvi. 1. The righteous rule and judge.

In the Testaments of the Twelve Patriarchs, written between Iog and 105 B.C., there are nine

direct references to Enoch.

T. Lev. x. 5. ‘the house which the Lord shall choose . . . as is contained in the book of Enoch the righteous’.

xvi. 1. ‘I have learned (+ ‘in the book of Enoch’ BA®S) .. . for seventy weeks,’ &c.

xiv. 1. ‘I have learned (‘from the writing of Enoch’

x £7. IXxxix. 50. ‘the house for the Lord’, &c.

Ixxxix. 59 sqq. ‘seventy shepherds’.

XC OWT.

T. Benj. ix. 1, cannot be traced directly to any passage in 1 En.

in B'S’.

In Z. Zed. ii. 4 a reads ‘Moses’ for ‘ Enoch’

There are also parallels in the Zestaments to 1 Lnoch, €. g. :

T. Reub. v. 6, 7. The Watchers, the women, and the giants. T. Lev. ii. 4. ‘the Great Glory’ (a B A® S'): xvi. 2. ‘make void the law and set at naught. . . by evil perverseness ’. } xvill. 5. ‘The heavens shall exult in his days And the earth shall be glad. . . And the angels of the glory of the presence of the Lord shall be glad in him’.

I. Naph. iii. 5. ‘the Watchers also changed the order of their nature ’.

Possibly 1 Lxzoch was used by the author of x. 3. ‘He will go forth from His holy ‘habitation, 4. And the earth shall tremble : to its confines shall it be shaken: And the high mountains shall be made low, and the hills (emended) shall be shaken and fall’.

The affinities of 2 Baruch with 1 Enoch are more numerous.

2 Bar. Sou Sirens ’. xiii. 8. ‘the judgement... no respect of persons’. xxiy. 1. ‘the books shall be opened’. xxix. 4. Myth of Behemoth and Leviathan. 5. ‘the earth shall yield its fruit ten thousandfold ’.

xxxv. 2. Become ye springs, O mine eyes, and ye, mine eyelids, a fount of tears’. li. ro. ‘they shall be made like unto the angels, and be made equal to the stars’. liv. 2. ‘For whom nothing is too hard’. ly. 3. Ramiel. lix. 2. ‘the eternal law’. In 4 £zra, written between A.D. 81-96, we the Parables. 4 Ezra.

vi. 49-52. Leviathan and Behemoth.

vii. 32, 33. ‘Et terra reddet qui in ea dormiunt, et pulvis qui in eo silentio habitant, et promptuaria reddent quae eis commendatae sunt animae. Et revelabitur Altissimus super sedem iudicii.’

125. ‘ nostrae vero facies super tenebras nigrae’.

xIVee2 Oise Cllynse ROD Hy IAL H Oy GM iy.

li. 4. ‘And in those days shall the mountains leap like rams, And the hills also shall skip like lambs satisfied with milk, And the faces of [all] the angels in heaven shall be lighted up with joy’.

the Assumption of Moses, written between A.D. 7

i. 4. ‘will come forth from His dwelling’. T5800) ee Unto) the, ends role the earthann dhe high mountains shall be shaken And the high hills . . . made low’.

Mixa 2H SIrens!:. Ixiii. 8. ‘His judgements have no respect of persons’. xc. 20. ‘opened those books’. lx. 7-9, 24. Myth of Leviathan and Behemoth (earlier form). x. 19. ‘Each measure (of it) shall bear a thousand’. xcv. 1. ‘Oh, that mine eyes were a fount of waters’, civ. 2, 4. ‘ye shall shine as the lights of heaven . ... have great joy as the angels’. Ixxxiv. 3. ‘nothing is too hard for Thee’. vi-x. xcix. 2. ‘the eternal law’. find an apparent use of 1 £xoch, particularly of

1 £noch.

Ix. 7-9, 24. Leviathan and Behemoth (earliest form of myth).

li. r, 3. ‘and in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes . . . And the Elect one shall . . . sit on My throne’.

Jech ae: I beeley

Ixii. ro. ‘the darkness shall grow deeper on their faces’.

From the second century A.D. onwards all

knowledge of the Book of Enoch vanishes from

Jewish literature with the exception of a few references that are given by Jellinek in the Zeztschr.

(6) THE INFLUENCE OF 1 ENOCH ON THE NEW TESTAMENT.

1 Enoch has had more influence on the New Testament than has any other apocryphal or pseudepigraphic work. A few examples will clearly illustrate this.

(a) General Epistles. Jude 6. ‘the angels which left their own habitation . reserved . . . great day’.

14. ‘the seventh from Adam’. TAs: 1 John i. 7. ‘walk in the light ’. ii. 8. ‘the darkness is past’. 15. ‘Love not the world nor the things that are in the world’.

(¢) Revelation. iii. 5. ‘clothed in white raiment’. 10. ‘them that dwell upon the earth’. 17. ‘I am rich and increased with goods’.

20. ‘I will come in to him and will sup with him and he with me’. iv.6. ‘round about the throne were four living creatures ’. 8. ‘they rest not . . . saying’. vi. 10. The prayer of the righteous for judgement. 15, 16. Compare the fear of the kings of the earth, and the princes, and the chief captains, and the rich, and the strong, when they see ‘the face of him that sitteth on the throne’. vii. 1. Angels of the winds. 15. ‘He that sitteth on the throne shall dwell among them ’. ix. 1. ‘I sawa star from heaven fallen to the earth’.

20. ‘worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood’.

xili. 14. ‘deceiveth them that dwell on the earth’. xiv. 9, 10. ‘tormented with fire and brimstone in the presence of the holy angels . . .’. to. ‘holy angels’. 20. ‘blood came out... bridles ’. xvii. 14. ‘Lord of lords and King of kings’.

xx. 13. ‘the sea gave up the dead . . ., and death,|/

and Hades gave up the dead which were in them’.

15. ‘cast into the lake of fire’.

xxii. 3. ‘no more curse’. Cf. xxi. 4. (c) Epistles of St. Paul.

Rom. viii. 38. ‘angels . .

ix, 5. ‘God blesséd.for ever”. Cf. x 35.

1 Cor. vi. 11. ‘justified in the name of the Lord Jesus’.

. principalities . . . powers’.

I

even to the horses’ '

xii. 4. ‘the Watchers . . . who have left the high heaven’...

Ix. 8. ‘the seventh from Adam’.

10; \Cf. vi045 EXxvilne:

xcil. 4. ‘walk in eternal light’.

lviil. 5. ‘the darkness is past’.

cvili. 8. ‘love .. . nor any of the good things which are in the world’.

xxv. 4-6. The tree of life.

xc. 31. ‘clothed in white ’.

Xxxvil. 5. ‘those that dwell on the earth’.

xcvil. 8. ‘We have become rich with riches and have possessions’.

Ixil. r4. ‘and with that Son of Man shall they (i.e. the righteous) eat and lie down and rise up’.

xl. 2. ‘On the four sides of the Lord of spirits I saw four presences’.

xxxix. 13. ‘who sleep not . . . and say’.

xlvii. 2. The prayer of the righteous for judgement.

Ixii. 3. ‘the kings, and the mighty, and the exalted

5. ... Shall be terrified... and pain shall seize them when they see that Son of Man sitting on the throne of his glory’.

Ixix. 22. ‘spirits . . . of the winds’.

xlv. 4. ‘I will cause Mine Elect One to dwell among

Ixxxyl.1. ‘And I saw . from heaven’,

xcix 7. ‘worship stones, and grave images of gold, and silver, and wood, (and stone) and clay, and those who worship impure spirits and demons’.

liv. 6. ‘leading astray those who dwell on the earth’.

xlviil. 9. ‘burn before the face of the holy... sink before the face of the righteous ’.

xx. 1 and fassim. ‘holy angels’.

c. 3. ‘the horse shall walk up to the breast in the blood of sinners’.

ix. 4. ‘Lord of lords . . . King of kings’.

li. 1. ‘in those days shall the earth also give back that which has been entrusted to it, and Sheol also shall give back . . . and hell shall give back . . .’.

xc. 26. ‘cast into this fiery abyss’.

xxv. 6. ‘no sorrow or plague or torment or calamity’.

‘angels of power and... .

i . . and behold a star fell

palities ’.

Ixxvii. r. ‘He who is blessed for ever’.

xlviii. 7. ‘in his (i.e. the Messiah’s) name they are saved’.

angels of princi-

2 Cor. iv. 6. ‘to give the light of the knowledge of the glory of God in the face of Jesus Christ’.

Eph. i. 9. ‘according to His good pleasure’.

vy. 8. ‘children of light’. Cf. 1 Zhess. v. 5.

wisdom and knowledge’.

1 Thess. v. 3. ‘then sudden destruction cometh upon them as travail upon a woman with child’.

2 Thess.i. 7. ‘the angels of His power’.

1 Zim. i. 9. ‘law is not made for a righteous man but for the lawless’, &c.

i. 15. ‘worthy of all acceptation’.

y. 21. ‘the elect angels’.

Chivag

vi. 15. ‘King of kings and Lord of lords’.

(d) Epistle to the Hebrews. His sight: but all things are naked and laid open

before the eyes of Him with whom we have to do’.

xi. 5. ‘Enoch was translated’, &c. xii. 9. ‘Father of Spirits’.

(¢) Acts of the Apostles.

iil. 14. ‘the Righteous One’ (= Christ).

iv. 12. ‘none other name . . . whereby we must be saved’.

Mereothy prayers . . . before God’.

xvii. 31. ‘ He will judge the world in righteousness by the man whom He hath ordained’.

(f) The Gospels. Johny. 22. ‘He hath committed all judgement unto the Son’. xii. 36. ‘sons of light’. xiv. 2. “mansions’. -Luke i. 52. ‘He hath put down princes from their thrones ’. ix. 35. ‘ This is My Son, the Elect One’.

are gone up for a memorial

Cf. Luke xvi. 8.

xvill. 7. ‘Shall not God avenge His elect which cry unto Him day and night’. Cf. 2 Pet. iii. 9. xxi. 28. ‘your redemption draweth nigh’.

xxili. 35. ‘the Christ of God, the Elect One’. Matt. xix. 28. ‘when the Son of Man shall sit on the throne of His glory’. ‘ye also shall sit on twelve thrones’.

‘inherit eternal life ’. ‘prepared for the devil and his angels’.

xxvi. 24. ‘It had been good for that man if he had not been born’.

‘there is no creature that is not manifest in |

‘in whom are hid all the treasures of }\

1 L£noch. xxxvili. 4. ‘the Lord of Spirits has caused His light to appear (emended) on the face of the holy, righteous and elect’.

xlix. 4. ‘according to His good pleasure’. GV ri. the generation of light’. xlvi. 3. ‘the Son of Man . . . who reveals all the

treasures of that which is hidden’.

Ix. 4. ‘Then shall pain come upon them as on a woman in travail’.

Ixi. ro, ‘the angels of power’.

xclii. 4. ‘a law shall be made for the sinners’.

xciv. 1. ‘worthy of acceptation ’.

Xxxix. 1. ‘elect and holy children . . high heaven ’. / ix. 4. ‘Lord of lords . . . King of kings’.

t L£noch.

ix. 5. ‘all things are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee’.

XV. Ts Ixx 14.

xxxvil. 2. ‘ Lord of Spirits ’ (and passcm in Parables).

lili. 6. “the Righteous and Elect One’ (= Messiah).

. from the

xlviii. 7. ‘in His (i.e. the Messiah’s) name they are saved ’. xcix. 3. ‘raise your prayers as a memorial . . . be-

fore the Most High’. xli. 9. ‘He appoints a judge for them all and he judges them all before Him’.

lxix. 27. ‘the sum of judgement was given unto the Son of Man’.

cvili. 11. ‘the generation of light’.

xxxix. 4. ‘dwelling places of the holy’, &c.

xlvi. 4. ‘shall traise upt (Read ‘put down’) the kings . . . from their thrones ’.

xl. 5. ‘the Elect One’ (i.e. the Messiah). Cf. xlv.

xlvil. 1, 2. ‘the prayer of the righteous . . judgement may be done unto them’, &c.

li. 2. ‘the day has drawn nigh that they should be saved’.

sue the mlect Omer,

Ixil. 5. ‘When they see that Son of Man sitting on the throne of his glory *.

. that

cvili. 12. ‘I will seat each on the throne of his ' honour’.

xl. 9. ‘inherit eternal life’.

liv. 4, 5. ‘chains . . . prepared for the hosts of

Azazél’. xxxvill. 2. ‘It had been good for them if they had not been born’.

(c) THE INFLUENCE OF 1 ENOCH ON PATRISTIC LITERATURE.

Epistle of Barnabas (soon after A. D. 70).

XVI. 4 Acyer yap 7 ypady Kal eorar ex’ éoxdtwv Tov Hpepov Kal tapadwoe: Kipios ta rpdBata ths vos Kat THY pavopay Kal Tov Tupyov abradv cis KatapHopay.

Ixxxix. 56. ‘He forsook that their house and their tower and gave them (i.e. ‘those sheep’) all into the hands of the lions, to... devour them. 66... . devoured. . . those sheep . . . and they burnt that tower and demolished that house’.

Apocalypse of Peter (ed. Robinson and James, 1892). Ds, Tovs Tew@vTas Kal dupavras kal OduBopévous, &c. 3. odpata . . . AevKdTEepa maons XLOvos Kal épvOpd- TEPa TaVTOS Pooov. 5. pa povy tov Kiipuov Gedv avevpypovr. 6. of KoddCovres ayyedou.

8.. dyyeAou Bacavicrai.

Justin Martyr.

Apol. ii. 5 ot 8 ayyedou & i » yovaikay pigeow yrTH- Onoay Kal maidas éréxvwoay, ol ciow of eydpevor daipooves . . . kal eis dvOposrous povous, toh€povs, Mouxelas

. Kal wacav Kakiav éoreipay. Cf. 1. 5.

Oratio adv. Graecos, 8.

Athenagoras (about A. D. 170).

Legatio pro Christianis, 24, 25 ovrou toivey ot ayyeAou of exrecdvtes THY otpavOv, .. . odkéru eis TA b7rEpovpdvia trepxtWoau Svvdépevou’ Kal at tov yuydvtov Woyat, Ot mepl TOV KOopoY cial TAAVwpEVOL Oaipoves.

Minucius Felix.

xxvi ‘Isti igitur spiritus, posteaquam simplicitatem substantiae suae . . . perdiderunt . . . non desinunt perditi iam perdere . . . et alienati a Deo, inductis religionibus a Deo segregare. Eos spiritus daemonas esse poetae sciunt .. .’

Trenaeus (ob. circa A. D. 202).

115.6... Av dyyeduxis dvvapews “ALalnr roveiv.

iv. 16. 2 (ed. Stieren) ‘Sed et Enoch . . . cum esset homo, legatione ad angelos fungebatur et translatus est et conservatur usque nunc testis iudicii Dei, quoniam angeli quidam transgressi deciderunt in terram in iudicium.’

v. 28. 2 ‘... . daemoniis et apostaticis spiritibus ministrantibus ei, per eos faciet signa, in quibus seducat habitantes super terram.’

Ini. 3, &c. ‘angels of punishment’.

LG FOREX VeRO Oe

vill. 3. ‘astrology’ VIO XVanS,uO:

Vill.) tet also x. :S:

x2, a deluge, Wace CIR:

be 1m

Tertullian, writing between A.D. 197 and 223, regards Enoch as scripture.

Apol. xxii. De Cultu Fem. i. 2. De Idol. iv. De Idol. ix; De Virg. Veland. vii.

Clement of Alexandria (circa A.D. 150-2 Io). » Eclogae Prophet. (ed. Dindorf), iii. 456.

Strom. ii. 9.

Julius Africanus (ob. circa A. D. 237).

Chronographia. . dyyeAdor TOD otpavod Ovyatpéow avOporwv evaneey. Ev éviots avtvypadous evpov “ot

en lal aA? ? \ yee / a Ba A

vioi Tod Oeod.’ Ei dé éx dey yeXwv vooiro éxew Tovrous; TOUS mepl paryetas Kal yourelas, ért b€ dpiOpav KWITEWS, tiv PeTEOpOV Tals yuvaret mV yoow mrapadedwxévat, ap’ dv éroincav Tovs Taidas To’s yiyavras, dv ods THS KaKias

ervyevopevns -

Vill. 1.

2ab:s, THR SACD, Gy, 9 Wis -RIVe 5

5 ab Gee

(ils oil By.

Wav, IES Apbbly ae

Origen (A.D. 185— 254) does not regard Enoch as inspired, and yet he does not wholly reject it. Cf. Contra Celsum, v. 52-4; In Ioannem, vi. 25 ; In Num. Homil. xxviii. 2; De Princtp. i. 3. 33 iv. 35.

Acta SS. Perpet. et Felic. (ed. Robinson, p. 72 sqq.). 1 Enoch, Commodianus (flor. A.D. 250), Znstructiones (ed. Migne, i. 3. (Deus) Visitari voluit terram ab angelis istam, (Cf. Jud. iv. 15). Legitima cuius spreverunt illi dimissi, Tanta fuit forma feminarum, quae flecteret illos, Vine diay 2s Ut coinquinati non possent caelo redire. ah bs Rebelles ex illo contra Deum verba misere. 1. 95 xili. 2. Altissimus inde sententiam misit in illos Kod) SQasy xl. SC. De semine quorum gigantes nati feruntur. Vil. 2. Ab ipsis in terra artes prolatae fuere, Et tingere lanas docuerunt et quaeque geruntur, vill. I. Mortales et illi mortuos simulacro ponebant. sa, Ve

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

Unde modo vagi subvertunt corpora multa xv. 6. Maxime quos hodie colitis et deos oratis. KIXs| Le

Cyprian (flor. A.D. 250).

Deus... tinguere .. . docuit . . . lapillis aut margaritis . .. quae omnia peccatores et apostatae angeli suis artibus prodiderunt ... oculos circumducto

nigrore fucare .. .’

Pseudo- Cyprian (third century A. D.).

Ad Novatianum (ed. Hartel, Cyprian, iti. p. 67) ib 0} ‘Ecce venit cum multis milibus Ge suorum facere iudicium de omnibus et perdere omnes impios et arguere omnem carnem de omnibus factis impiorum quae fecerunt impie et de omnibus verbis quae de Deo locuti sunt peccatores.’

Flippolytus (flor. A.D. 220). Or. adv. Graecos (ed. Bunsen, Analecta Ante-

LVicaena, i. 393). .. . “AwWov, &v © avvexovrar Woxat xxii. 3. ‘all the souls of the children of men’. dukaiwv Te Kal ddikwv .. . O “Avdns témos éorly . . . xxi. I. ‘where things were chaotic’... ‘a place axatacKkevacrtos, xwplov brdyeov, év © Pos Kdacpov ov« | chaotic’.

ertAdpTrel.

Zosimus of Panopolis (third century), quoted in Syzcellus (Dindorf, i. 1829, p. 24). vi-vili.

Clementine Homilies (fourth century ?). viii. 12 sqq. vi. I-Xix. I.

The Clementine Recognitions has a parallel but independent passage, iv. 26, 27.

Lactantius (flor. a. D. 320) in his Zuséit. ii. 14 (Migne, P. L. vi. 330-2 ; Brandt and Laubmann, i. p. 162 sqq-) gives quite a long passage which for its main features is indebted to 1 Zmoch xiv. 5-7 ; Ixix. 4; vil. 1 ; Nive or xy, S—1T + Xvi. 1; xix, I.

Vii. 7. Xxil. vii. 16. Ixckeu ze Vii. 19. Cs LO SeXClemas Collatio vii. 21 ‘... illa opinio vulgi, qua credunt Viil. 1. angelos vel maleficia vel diversas artes hominibus tradidisse.’

Thenceforward 1 Exoch fails to secure a single favourable notice. See Hilary, Comment. in Ps. cxxxii. 3; Chrysostom, Homil. in Gen. vi.1 ; Ferome, De Viris Illustr. iv, Comment. in Ps. cxxxii. 3, Comment. in Ep. ad Titum i.12; Augustine, De Civ. Dei, xv. 23, 4, xviii. 38. The book is finally condemned in explicit terms in Constzt. Apost. vi. 16. From this period the book fell into disuse and became lost to the Western Church, except in the fragments preserved by Syacellus in his Chronography, pp. 20-3; 42-7 (ed. Dindorf, 1829). These fragments are vi-ix. 4; viii. 4-x. 14; xv. 8—xvi. I and another.

There are also, as might be expected, many parallels in Gnostic and Apocryphal Literature to

Fistis Sophia (third century ?) ed. Schwartze, 1851-3.

Pp. 354. Vile 15) Ville Ze Acts of Thomas (Tisch. Acta Apostolorum Apocrypha). 18) Piste leu Soo-alle WO Wbeeonls 8 sil, Qt

Acts of ‘the Disputation of Archelaus with Manes’ (perhaps early in fourth century). ch. xxxii (Routh, Redguiae, iv. p. 211). IXXXVI, I, 35 VIL. 1 3k! 3\5 xvii cen

The Narrative of Joseph of Arimathaea (date uncertain) has a close parallel to 1 Enoch. ii. 3 (ed. Tisch. Lvangelia Apocrypha, 2nd ed., | c. 10, 12.

The Apocalypse of Paul has a similar idea.

The Book of Adam and Eve (ed. Malan, 1882). li. IQ. ViLlO EVAL i.

(For the above details in Patristic, and Apocryphal Literature I owe much to Dr. Lawlor in Fournal of Philology, xxv (1897) 164-225.)

§ 11, INFLUENCE ON NEW TESTAMENT DOCTRINE.

B. Doctrines in Enoch which had an undoubted share in moulding the corresponding New Testament doctrines, or are at all events necessary to the comprehension of the latter. (a) The nature of the Messianic kingdom and of the future life. (4) The Messiah. (c) Sheol and the Resurrection. (2) Demonology.

(a) The Kingdom. We shall only deal with one incident coming under this head ; it is found in the three Synoptists: Matt. xxii. 23-33; Mark xii. 18-27; Luke xx. 27-36. This incident can only be rightly understood from Enoch. When the Sadducees said, ‘ Whose wife shall she be of them; for the seven had her to wife, they are arguing from the sensuous conception of the Messianic kingdom—and this was no doubt the popular one—given in 1 Enoch i-xxxvi, according to which its members, including the risen righteous, were to enjoy every good thing of earth, and to have each a thousand children. The Sadducees thought thereby to place this young prophet on the horns of a dilemma, and oblige Him to confess either that there was no resurrection of the dead, or else that polygamy or polyandry would be practised in the coming kingdom. But the dilemma proves invalid ; and the conception of the future life portrayed in our Lord's reply tallies almost exactly in thought, and partially in word, with that described in 1 En. xci—civ, according to which there is to be a resurrection indeed, but a resurrection of the spirit, and the risen righteous are to rejoice ‘as the angels of heaven’ (1 En. civ. 4; Matt. xxii. 30; Mark xii. 25), being ‘companions of the hosts of heaven’ (1 En. civ. 6).

(6) The Messiah. The Messiah is referred to in xc. 37, 38. He is represented as the head of the Messianic community out of which he proceeds, but he has no special réle to fulfil, and his presence in that description seems due merely to literary reminiscence. This Messiah-reference exercised no influence on New Testament conceptions. But with regard to the Messiah described in the Parables the case is very different. our titles applied for the first time in literature to the

personal Messiah in the Parables are afterwards reproduced in the New Testament. These are ‘Christ’ or ‘the Anointed One’, ‘ the Righteous One’, ‘ the Elect One’, and ‘the Son of Man’.

Christ or the Anointed One. This title, found repeatedly in earlier writings but always in reference to actual contemporary kings or priests, is now for the first time—see xlviii. 10 ; lii. 4— applied to the ideal Messianic king that is to come. It is associated here with supernatural attributes. A few years later in another writing, the Psalms of Solomon (xvii. 36; xviii. 6, 8), it possesses quite a different connotation. In those Psalms the Messiah, though endowed with divine gifts, is a man and nothing more, and springs from the house of David.

The Righteous One. This title, which occurs in Acts iii. 143 vii. 52; xxii. 14 (cp. 1 John ii. 1), first appears in 1 Enoch as a Messianic designation; see 1 En. xxxviii. 2; liii. 6. Righteousness is one of the leading characteristics of the Messiah, xlvi. 3.

The Elect One. This title likewise appearing first in 1 En. xl. 5; xlv. 3-4; xlix. 2,43; li. 3, 5, &c., passes over into the New Testament, Luke ix. 35; xxiii. 35, ‘The Christ, the Elect One.’ In the Old Testament we find ‘ Mine Elect’, Isa. xlii. 1, but not ‘the Elect One’.

The Son of Man. This definite title (see notes on xlvi. 2, 3) is found in 1 Enoch for the first time in Jewish literature, and is, historically, the source of the New Testament designation, and contributes to it some of its most characteristic contents. For an account of the relations between the Enochic and New Testament uses of this title, we must refer to the Appendix on ‘The Son of Man’ at the close of the book.

(c) Sheol. If we except the Psalms we have in 1 Enoch the first instances in which this word is found in its New Testament signification. or the history of this word and its meanings, see note on Ixii. 10. Observe that x. 6, 13 refers to an abyss of fire prepared for Semjaza and his

It is further interesting to note that the writer of xci—civ delivers himself of a sustained polemic in cii, 4—civ. 9 against the Old Testament doctrine of Sheol, and the fact that this writer in xci. 4 borrows Sirach i. 25 makes it probable that the immediate book he had in view is Sirach, which enforces dogmatically and repeatedly the Old Testament doctrine of Sheol.

The Resurrection. This doctrine, which is first taught beyond possibility of doubt in Dan. xii, though a true exegesis will find many intimations of the doctrine in earlier books, was made a commonplace of Jewish theology by 1 Enoch. For the various forms this doctrine assumed, see note on li. 1.

(2) The Demonology of 1 Enoch reappears for the most part in the New Testament.

(a) The angels which kept not their first estate, Jude 6; 2 Pet. ii. 4, are the angelic Watchers who fell from lusting after the daughters of men, and whose fall and punishment are recounted in 1 En. vi-xvi. They have always been imprisoned in darkness from the time of their fall.

(8) Demons. These are, according to 1 En. xvi. 1, the spirits which went forth from the souls of the giants who were the children of the fallen angels and the daughters of men. These demons were to work moral ruin on the earth without hindrance till the final judgement as disembodied spirits.

So in the New Testament. The demons are disembodied spirits, Matt. xii. 43-5; Luke xi. 24-6. They are not punished till the final judgement: Matt. viii. 29, ‘Art Thou come hither to torment us defore the time?’ They are subject to Satan, Matt. xii. 24-8.

(y) Satan appears in Enoch as the ruler of a counter-kingdom of evil, yet a kingdom subject to the Lord of Spirits. He led astray the angels and made them his subjects, liv. 6 ; Ixix. 5. A Satan also led astray Eve, lxix.6. The Satans (as in Job) can still appear in heaven, xl. 7. The functions of the Satans are threefold: they tempted to evil, lxix. 4, 6; they accused the fallen, xl. 7; they punished the condemned as angels of punishment, liii. 3 ; Ivi. 1.

So in the New Testament there is the counter-kingdom of sin, Matt. xii. 26; Luke xi. 18 ; ‘if Satan cast out Satan, how shall his kingdom stand?’ Satan led astray the angels, Rev. xii. 4, and led astray man, 2 Cor. xi. 3. The demons are subjects of Satan, Matt. xii. 24-8. The functions of Satan are tempting, Matt. iv. 1-12; Luke xxii. 31; accusing, Rev. xii. 10 ; punishing, 1 Cor. v. 5, where impenitent sinners are delivered over to Satan for punishment.

(2) CHIEF EDITIONS OF THE TEXT. i. TRANSLATIONS.

LAURENCE. Zhe Book of Enoch, an apocryphal production, now first translated Jrom an Ethiopic MS. in the Bodleian Library, Oxford, 1821.

DILLMANN. Das Buch Henoch tibersetzt und erklirt, Leipzig, 1853.

SCHODDE. The Book of Enoch translated with Introduction and Notes, Andover, 1882.

CHARLES. Zhe Book of Enoch translated from Dillmann’s Ethiopic Text emended and revised in accordance with hitherto uncollated Ethiopic MSS. and with the Gizeh and other Greek and Latin fragments, Oxford,

BEER in Kautzsch’s Die Apokryphen und Pseudepigraphen des Alten Testaments, Viibingen, 1900, ii. 236-310.

FLEMMING and RADERMACHER. Das Buch Henoch herausgegeben im Auftrage der Kirchenvater-Commission der Koniglich Preussischen Akademie der Wissenschaften, Leipzig, 1901.

MarTIN. Le Livre d Hénoch tradutt sur le texte éthiopien, Paris, 1906.

CHARLES. The Book of Enoch, translated anew from the Editor's Text, with Introduction, Commentary, Critical Notes, and Appendices, Oxford, 1912. :

ii. EDITIONS OF THE VERSIONS.

Editions of the Greek Versions.

BOURIANT. Fragments grecs du livre d’ Enoch. Mémoires publiés par les membres de la Mission archéologigue

L’Evangile et l Apocalypse de Pierre avec le texte grec du livre ad’ Enoch. Texte publié en fac-simile par Vhiliogravure d’apres les photographies du manuscrit de Gizeh, Paris, 1893.

DILLMANN. Sitzungsberichte d. Kgl. Preuss. Akademie d. Wissenschaften zu Berlin, 1892, li-liii, pp. 1039-54,

Lops. Le Livre d’Hénoch: Fragments découverts & Akhmim, publiés avec les variantes du texte éthiopien, traduits et annotés, Paris, 1892. :

CHARLES. Book of Enoch, pp. 318-70, Oxford, 1893. In this work I attempted an exhaustive comparison of the Greek and Ethiopic texts. :

SwetE. Zhe Old Testament tn Greek, vol. iil.

RADERMACHER. Das Buch Henoch, herausgegeben ... von J. Flemming und L. Radermacher, pp. 18-60, 113-14, Leipzig, 1901. This text on the whole is well edited. As Dr. Radermacher is not a Semitic scholar he was sorely handicapped in editing a Greek text which is Greek in vocabulary, but largely Semitic in idiom.

The Vatican Fragment, written in tachygraphic characters (Vatican, No. 1809), was published by Mai, Padtrzm Nova Bibliotheca, tom. ii, and deciphered by Gildemeister in ZDJZG, 1885, pp. 621-4, and studied afresh by von Gebhardt in Merx’ Archiv, ii. 243, 1872.

Editions of the Ethiopic Version.

LAURENCE. Libri Enoch Versio Aethiopica, Oxoniae, 1838. This text was issued simply as a transcript of a, one of the MSS. brought to Europe by Bruce, the great Abyssinian traveller, in 1773.

DILLMANN. Liber Henoch, Aethopice, ad quingue codicum fidem editus, cum varits lectionibus, Lipsiae, 1851.

CHARLES. Zhe Book of Enoch, Oxford, 1893. This translation was based on a drastic revision of Dillmann’s text. Ten new MSS., belonging to the British Museum, were used, 2, ¢ 7 being of primary importance, and Shikino being of only secondary.

FLEMMING. Das Buch Henoch: Aethiopischer Text herausgegeben von Joh. Flemming (= Texte und Untersuchungen, Neue Folge, vii. 1). Leipzig, 1902. Dr. Flemming’s text is based on fifteen MSS., abcde, g, mpgtuvwy. This editor had been at no little pains in the preparation of the text. His collations of gmgq, however, are inaccurate and defective.

(6) CHIEF CRITICAL INQUIRIES.

LUCKE. Linlettung in die Offenbarung des Johannes (2nd ed., 1852), pp. 89-144 ; 1071-3.

DILLMANN. Das Buch Henoch iibersetzt und erklart, Leipzig, 1853. In this edition he insisted that the book proceeded from one author with the exception of certain historical allusions, vi-xvi; xci. 12-17 ; xciii; cvi, cvii; and certain Noachic interpolations, liv. 7-lv. 2; Ix; Ixv-lxix. 25, and also of xx ; Ixx; Ixxv. 5 ; Ixxxii.

a In 1860, in Herzog’s 7. Z. (ed. 1), vol. xii. 308-10, he recognized the separate authorship of xxxvii-lxxi, and its priority to the rest of the book. é In 1883, in Herzog’s R. Z. (ed. 2), vol. xii. 350-2, he describes t Enoch as a mere ‘combination of the Enoch and Noah writings’, and concedes that xxxvii-Ixxi are later than the rest of the book.

EwWALp. Adbhandlung tiber des athiopischen Buches Henokh Entstehung, Sinn und Zusammensetzung, 1855 ; History of Israel, v. 345-9 (translated from the German).

HILGENFELD. D07e jiidische Apokalyptik, 1857, pp. 91-184.

Hattvy. ‘Recherches sur la langue de la rédaction primitive du livre d’Enoch’ (Journal Asiatigue, 1867,

GEBHARDT. ‘Die 70 Hirten des Buches Henoch und ihre Deutungen mit besonderer Riicksicht auf die Barkochba- Hypothese’ (Merx’ Archiv fiir wissenschaftl. Erforschung des A. T., 1872, vol. ii, Heft ii, pp. 163-246).

TIDEMAN. ‘De Apocalypse van Henoch en het Essenisme’ (7heol. 7ijdschrift, 1875, pp. 261-96).

DRUMMOND. The Jewish Messiah, 1877, pp. 17-73.

SCHURER. A History of the Jewish People in the Time of Jesus Christ (translated from the second and revised edition of the German), vol. iii, div. ii, pp. 54-73, 1886.

BALDENSPERGER, Das Selbstbewusstsein Jesu, 1888, pp. 7-16.

CHARLES. The Book of Enoch, translated from Professor Dillmann’s Ethiopic Text, emended and revised in accordance with hitherto uncollated Ethiopic MSS. and with the Gizeh and other Greek and Latin fragments,

CLEMEN. Theologische Studien und Kritiken, 1898, pp. 211-27, ‘ Die Zusammensetzung des Buches Henoch’.

BEER. ‘Das Buch Henoch’ in Kautzsch’s Die Afpocryphen und Pseudepigraphen des A. T., vol. ii, 1900,

FLEMMING and RADERMACHER. Das Buch Henoch, Leipzig, 19ot.

MARTIN. Le Livre d@’Hénoch traduit sur le texte éthiopien, Paris, 1906. [For further details see my new Commentary, /z¢roduction, § 9.]

(c) CHIEF EDITIONS OF THE BOOK.

See under Translations, § 12 (a) i.

LAURENCE. : BEER.

DILLMANN. FLEMMING and RADERMACHER. SCHODDE. MARTIN.

CHARLES. CHARLES.

§ 13. ABBREVIATIONS AND BRACKETS SPECIALLY USED IN THE TRANSLATION OF I ENOCH.

a, 6, c, d, &c., denote the Ethiopic MSS.

a denotes the earlier Ethiopic MSS., 1.e. 2, ¢mg tu.

B denotes the later Ethiopic MSS., i.e. a écd, &c. (i.e. from @ to 2,a,0, with the exception of the earlier MSS.).

E denotes the Ethiopic Version.

G§ denotes the fragments of the Greek Version preserved in Syncellus: in the case of 8>-9 there are two forms of the text, G* Gs.

Gs denotes the large fragment of the Greek Version discovered at Akhmim, and deposited in the Gizeh Museum, Cairo.

Two special brackets are used in the translation of 1 Enoch:

r 1, The use of these brackets means that the words so enclosed are found in G8 but not in E.

t 1, The use of these brackets means that the words so enclosed are found in E but not in G$ or GS.

Section J. Cuapters I—XXXVI I-V. Parable of Enoch on the Future Lot of the Wicked and the Righteous.

The words of the blessing of Enoch, wherewith he blessed the elect "and" righteous, who will be living in the day of tribulation, when all the wicked "and godless" are to be removed. And he took up his parable and said—Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, 'which! the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is for to come./ Concerning the elect I said, and took up 'my' parable concerning them :

The Holy Great One will come forth from His dwelling,

And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp]

And appear in the strength of His might from the heaven 'of heavens!

And all shall be smitten with fear, And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.

And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame.

I. 1. The blessing of Enoch. Cf. Deut. xxxiii. 1, ‘the blessing of Moses.’

the elect and righteous. This phrase is found also in xxxviil. 2, 3, 4, xxxix. 6, 7, xIvili. 1, lviii. 1, 2, Ix. 13, lxiii. HWA, Tiss) WS bree, 2

day ...removed. Cf. Pss. Sol. iv. 9 (a citation ?).

all the wicked. Here Gk. reads mavras rods éx@povs = ovyn-b> corrupt for oryan-bp. So E.

removed +‘and the righteous will be saved’ G8. ;

2. took up his parable, &c. So Gs. Cf. Num. xxiv. 3, 4, whence also ‘eyes were opened ’ (of Balaam).

saw. ‘had’ G8, corrupt.

the Holy One. See verse 3. The change from the first to the third person, as here, is frequent in this book.

to come + ‘do I speak’ G8.

3. the elect. This designation belongs mainly to the Parables. It occurs ini. 8, v. 7, xxv. 5, xl. 5, xli. 2, xviii. 1, 9,

3-9. A poem consisting of tristichs. The discovery of this structure is helpful in the restoration of the text, especially in stanzas I and 7. ;

Holy Great One. So G8, E always has ‘Holy and Great One’. Also in x. I, xiv. 1, xxv. 3, Ixxxiv. I, xcil. 2, xCvii. 6, xcviii. 6, civ. 9. God is called simply ‘ The Holy One’ ini. 2, xciii. 11 ; and ‘ The Great One’ in xiv. 2, ciii. 4, civ. 1 (twice).

come forth from His dwelling. Mic. i. 3, Isa. xxvi. 21, Ass. Mos. x. 3. :

the eternal God = obyyn sabe, 6 es rod aidvos. Cf. Gen. xxi. 33, Isa. xl. 28, Rom xvi. 26. This could also be translated ‘God of the world’. Cf. lviii. 4, Ixxxi. 10, Ixxxii. 7, Ixxxiv. 2; also xii. 3, Ixxxi. 3 (‘Lord, King... of the world’).

4. Sinai, where the law was given, will be the place of future judgement. Cf. Deut. xxxiii.2; Ps. Ixviii. 17. Verses 4-9 all deal with the final judgement.

upon the earth G8, ‘thence’ E. ,

[And appear from His camp]. So G8, a needless repetition after ‘from his dwelling’. It spoils the parallelism, E has ‘and appear with His hosts’. : ae

XxXix, 12, 13, xl. 2, Ixi. 12, lxxi. 7= archangels. The name first occurs in Dan. iv. 13, 17, 23. The Greek here inaptly inserts the singing of the Watchers (see 2 En. xviii).

quake E, ‘believe’ G8.

6. Cf. Ol. ess. Ps.xcvil. 5, Mic. 1. 45 and’ Ass, Mosixaa:

shaken + ‘shall fall and be dissolved’ G8.

made low + ‘so that the mountains shall waste away’ G8.

7 And the earth shall be ‘wholly! rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).

8 But with the righteous He will make peace,

And will protect the elect, And mercy shall be upon them.

And they shall all belong to God, And they shall be prospered, And they shall ‘all! be blessed.

‘And He will help them all’, And light shall appear unto them, fAnd He will make peace with them.

9 And behold! He cometh with ten thousands of ‘His! holy ones

To execute judgement upon all, And to destroy ‘all! the ungodly :

And to convict all flesh Of all the works ‘of their ungodliness! which they have ungodly committed, And of all the hard things which! ungodly sinners ‘have spoken! against Him.

rt Observe ye everything that takes place in the heaven, how they do not change their orbits, "and! the luminaries which are in the heaven, how they all rise and set in order each in its season, and trans-

2 gress not against their appointed order. Behold ye the earth, and give heed to the things which take place upon it from first to last, 'how steadfast they are', how ‘none of the things upon earth!

3 change, ‘but! all the works of God appear ‘to you’, Behold the summer and the winter, "how the whole earth is filled with water, and clouds and dew and rain lie upon it.”

Observe and see how (in the winter) all the trees "seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes.

And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with glowing heat, and so you cannot tread on the earth, or on a rock by reason of its heat.

1 Observe ye" how the trees cover themselves with green leaves and bear fruit : wherefore give ye heed ‘and know! with regard to all 'His works', and recognize how He that liveth for ever hath

made them so. And fall’ His works go on ‘thus! from year to year ‘for ever', and all the tasks which they

8. will make peace. See v. 4 (note).

will protect, &c. So E. G8 has émi rods éxNexrovs éorat cuvtnpnots. Cf. Wisd. iv. 15.

they shall be prospered. iy teddoxiavt Soe: adrois G8, corrupt for evodiay as in Sir. xlili. 26.

light. Cf. xxviii. 4. This 7th stanza is restored from the Greek. E omits two clauses of the tristich.

9. Quoted by St. Jude 14, 15; Pseudo-Cyprian (ed. Hartel iii. 67); Pseudo-Vigilius (Migne Ixii. col. 363). The Greek supplies the defects in the Ethiopic, i.e. ‘ His’, ‘all’, ‘ of their ungodliness’ ‘and hard words which’ ‘have spoken’. Cf. v. 4, xxvii. 2, ci. 3. For a full discussion of the literary problem see my edition of Enoch in Anecdota Oxoniensia, Semitic Series, Part xi, pages 5 and 7. The Greek, however, has ére wrongly for iSov, and a dittograph in the last clause of stanza 9.

Ten thousands of His holy ones. Cf. Deut. xxxiii. 2, Dan. vii. 10. The angels are so called in xii. 2, xiv. 23, xciii. 2. And ‘holy ones of heaven’ in ix. 3. For other names see vi. 2 (note).

II. In ii-v. 3 the order of nature is contrasted with the disorder of man’s world. In Test. Naph. iii. 2, 3, men are told to observe God’s law as sun, moon, and stars observe their appointed order, and the Watchers who left their natural order are held up as a warning. Cf. Sirach xvi. 26-28, Pss. Sol. xviii. 12-14.

2. steadfast: ‘corruptible’ G8, possibly a misreading of D'3) as oda,

3. The Hebrews had two seasons only, Summer and Winter. Cf. Gen. viii. 22, Isa. xviii. 6, Zech. xiv. 8.

III. On the fourteen evergreen trees see Geoponica xi. I. The twelve trees (see my Greek Verss. of Test. of xii Patr., pp. 248, 249) for use with sacrifices have nothing to do with this list here. The Greek has lost iii. 1>-v. 14 through homoeoteleuton.

V. 2. all the tasks...change not ‘all His works serve Him and change not’ E.

accomplish for Him, and ‘their tasks’ change not, but according as God hath ordained so is it done.

And behold how the sea and the rivers in like manner accomplish and ‘change not! their tasks ‘from His commandments.

But ye—ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words

With your impure mouths against His greatness.

Oh, ye hard-hearted, ye shall find no peace.

Therefore shall ye execrate your days,

And the years of your life shall perish,

And the ‘years of your destruction! shall be multiplied in eternal execration, And ye shall find no mercy.

In those days ye shall make your names an eternal execration unto all the righteous, And by you shall ‘all’ who curse, curse,

"And all' the sinners ‘and godless! shall imprecate by you,

And for you the godless there shall be a curse.

‘And all the . . . shall rejoice,

And there shall be forgiveness of sins,

And every mercy and peace and forbearance : There shall be salvation unto them, a goodly light.

And for all of you sinners there shall be no salvation, But on you all shall abide a curse!

But for the elect there shall be light and joy and peace, And they shall inherit the earth.

And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin,

Either through ungodliness or through pride:

But they who are wise shall be humble.

And they shall not again transgress,

Nor shall they sin all the days of their life,

Nor shall they die of (the divine) anger or wrath,

But they shall complete the number of the days of their life.

And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace,

All the days of their life.

4. the commandments of the Lord. Cf. xcix. 2 ‘ the eternal law’. of the Lord: ‘ His’ G8. proud and hard words. See i.9, note, and Cf. Ps. xii. 4; Dan. vii. 8, 11, 20. The charge of blasphemy is frequent in xci-civ, e.g. XCl. 7, II. greatness + ‘for ye have spoken with your lies’ G8, a gloss. hard-hearted. Cf. xcviii. 11, c. 8 ‘ obstinate of heart’. ye shall find no peace. This phrase occurs only in i-xxxvi and xci-civ, v. 4, xii. 5, xiii. I, xvi. 4, xciv. 6, xcviii. 5. shall perish G8. ‘ye shall destroy’ E, corruptly. as 6. ye shall make your names E (lit. ‘give’). ‘your names shall be’ G8. Read perhaps ‘ye shall leave’, &c., as in Isa. Ixv. 15. by you.. Petes G8. ‘you shall the sinners curse’ E, wrongly. For G8 cf. Ps. cii. 9. G8 adds five lines, of which one or two only can be original. I have transferred 7c, so as to give three parallel tetrastichs in 6, 7. 7. The temporal blessings promised in the O.T., cf. Ps. xxxvii. 11, are here renewed, but the writer has forsaken O.T. ground on the question of Sheol and the Resurrection. joy E, ‘grace’ G8, 8. bestowed upon the elect wisdom. See xlii.1, 2. G8 adds in this verse doublets from 7°¢ 82. wise ... humble seems suspicious. G§ adds largely, and omits ‘ humble’, Sin Gg. ‘be judged’ E, another meaning of 308). increased, multiplied. Cf. Gen. i. 22, &c., but here of spiritual expansion.

VI-XI. The Fall of the Angels: the Demoralization of Mankind: the Intercession of the Angels on behalf of Mankind. The Dooms pronounced by God on the Angels: the Messianic Kingdom— (a Noah fragment).

G6: And it came to pass when the children of men had multiplied that in those days were born unto 2 them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: ‘ Come, let us choose us wives from among the children of men

3 and beget us children.’ And Semjaza, who was their leader, said unto them: ‘I fear ye will not 4 indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.’ And they all answered him and said: * Let us all swear an oath, and all bind ourselves by mutual imprecations

5 not to abandon this plan but to do this thing.’ Then sware they all together and bound themselves 6 by mutual imprecations upon it. And they were in all two hundred ; who descended ‘in the days! of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn

7 and bound themselves by mutual imprecations upon it. And these are the names of their leaders : Samiazaz, their leader, Arakiba, Raméél, Kékabiél, Tamiél, Ramiél, Danél, Ezéqéél, Bardqijal, 8 Asaél, Armarés, Batarél, Ananél, Zaqiél, Samsapéél, Satarél, Tarél, Jomjaél, Sariél. These are ° their chiefs of tens.

VI-XI. These chapters are abruptly introduced. See introduction. vi. 3-8, vili. 1-3, ix. 7, x. 11 belong to a Semjaza cycle of myths. As in Ixix. 2 he is chief and Azazel only tenth in command. Elsewhere in Enoch Azazel is chief and Semjaza is not mentioned. These myths, however, were already confused in their present form when Ixxxvili-Ixxxix. I were written. Again, x. 1-3 belongs to an Apocalypse of Noah, many fragments of which occur in Enoch. Syncellus gives an additional fragment of it after x. 3. Indeed, vi-xi is all Noachic ; cf. Jub. vii, 21-25, and my edition of Jubilees Ixxi seq., 264. xii-xvi, however, belong to the Book of Enoch.

VI. 2. children of the heaven. Cf. xili. 8, xiv. 3, xxxix. 1. See xv. 1-7. Cf. ‘sons of the holy angels’ Ixxi. 1, and note.

The entire myth of the angels and the daughters of men in Enoch arises from Gen. vi. 1-4: ‘ the sons of God came in unto the daughters of men.’ This refers not to alliances between Sethites and Cainites, but to an early Persian (?) myth to the effect that before Zoroaster’s coming demons had corrupted the earth and allied themselves with women (Bousset, Rel. d. Jud. 382, 560). The original LXX rendering for ‘sons of God’ was éyyehou rod Gcod, as in Philo, de Gigantibus, Justin Martyr, Apol. ii. 5, Eusebius, Augustine, and Ambrose. On the myths see Griinbaum in ZDMG xxxi. 225 ff, and for statements dependent on this account in Enoch, or harmonizing with it, cf. Jub. iv. 15, v. 1 seqq. ; Test. Reub. v. 6, 7,, Test. Naph. iil. 5, 2 En. vii, xviii, Jude 6,2 Pet. ii. 4; Joseph, Amz. i. 3. 1; Philo, de Gigantibus ; Justin Martyr, Afol.i. 5; Ps. Clement, Hom. viii. 13; Clem. Alex. S¢vom.v.1. 10; Tert. de Virg. Veland. vii; Adv. Marcion, v.18; De Idol. ix; Lact. Jmstit. ii. 15 ; Commodian, Justruct. i. 3. In the De Czv. Dez xv. 23 Augustine combats this view and denies the inspiration of Enoch which Tertullian had upheld.

saw and >Gé.

4. And they >Gé8.

and said >G8.

6. in the days of Jared see cvi. 13. Sothe Greek; the Ethiopic is corrupt. We thus get two paronomasiae in the Hebrew: Jared, and 17) ‘descend’, and Hermonand pan ‘acurse’. For the tradition cf. Orig. Comment. in Ioann. tom. vili, p. 132, ed. Huet.; Epiphanius, Adv. Haer. i. 4, ed. Petav., tom. i, p. 4; Hilary, Comm. im Ps. cxxxii. 3.

The reasons for the angels’ descent in the Book of Jubilees differ from those given in this chapter. There in iv and v it is said that the Watchers were sent to earth by God ‘to instruct the children of men to do judgement and uprightness’, and that when so doing they began to lust after the daughters of men. Cf. Test. Reub. v.6. In 1 Enoch the angels are said to have descended because of their lust, and the same reason is given in Jalkut Shim. Beresh. 44. See Weber, /Jiid. Theologie, 253..

The Book of Jubilees has an implicit polemic against this and other statements of Enoch. In later tradition Azazel could not return to heaven because he had outstayed the seven days’ limit assigned to angelic visitants to earth.

7. This list is incomplete, as a name has been lost after Tarél.

Samiaz4z: possibly mynw or *Nimdw (cf. Shamchazai in Targ. Jon. on Gen. vi. 3).

Raméél: probably corrupt for Arakiél as in GS’. In viii. 3 G® says of Arakiél, 6 d€ rpiros ediSa€ev ta onpeta Tis ys. Now in Aramaic pry = ‘earth’, and thus his duties are reflected in his name. He is mentioned as unfallen in

K6kabiél = ‘star of God’.

Tamiél = ‘ perfection of God’.

Ezéqéél: in viii. 3 G® says 6 ¢ dydo0s edidakev depookoriay ; thus his name describes his function, as pnw = anp

Baraqijal = ‘lightning of God’.

ArmArés or Pharmaros (G), Arearés (GS). In viii. 3 GS says he edidagev . . . eraoidds .. . kat emactdev durnpiov : the name thus may come from 45n, a spell or incantation, and be Abarés or something similar.

Samsapéél. GS in viii. 3 assigns to the 7th ra onpeia rod nAiov. So the name should be Shamshiel. For the

Térél = ‘rock of God’.

Jémjaél = ‘ day of God’. :

Sariél, ‘Arazjal (E), Esdréél (viii. 3). G5 (viii. 3) assigns him ra onpeia rns ceAnvys, so these forms are corrupt for Sariel (G8) -mD =‘ moon’. Gé gives Seriel in viii. 3 but Atriel here.

8. chiefs of tens. G& has dpyai airév of Séka, an Aramaic construction = our text. Cf, xix. 2 G.

71 And all the others together with them took unto themselves wives, and each chose for himself one,

and they began to go in unto them and to defile themselves with them, and they taught them charms

2 and enchantments, and the cutting of roots, and made them acquainted with plants. And they

3 became pregnant, and they bare great giants, whose height was three thousand ells : Who consumed

4 all the acquisitions of men. And when men could no longer sustain them, the giants turned against

5 them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and

_ 6 fish, and to devour one another’s flesh, and drink the blood. Then the earth laid accusation against the lawless ones.

81 And Az4zél taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals (of the earth) and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all

2 colouring tinctures. And there arose much godlessness, and they committed fornication, and they

3 were led astray, and became corrupt in all their ways. Semjdz4 taught enchantments, and rootcuttings, “Armarés the resolving of enchantments, Baraqijal (taught) astrology, Kékabél the constellations, Ezéqéél the knowledge of the clouds, (Araqiél the signs of the earth, Shamsiél the signs

4 of the sun), and Sariél the course of the moon. And as men perished, they cried, and their cry went up to heaven...

9: And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being

2 shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another : ‘The earth made twithout inhabitant cries the voice of their cryingst up to the gates of heaven. 3 "And now to you, the holy ones of heaven", the souls of men make their suit, saying, “Bring our cause

VII. The Ethiopic and Greek vary considerably in this and the eighth chapter. The notes of time in the Greek are due to later hands. 1. charms and enchantments. Cf. Wisdom xii. 4, Joseph. Avzv. viii. 2. 5. 2. great giants. For further references to these cf. Wisdom xiv. 6, Tob. vi. 14, Sir. xvi. 7, I Bar. iil. 26, 3 Macc. ii. 4, Jubilees vii. 22, 23. three thousand ells. Syncellus omits the height, and the misdeeds of the giants (verses 3-6), but adds ‘And they bare unto them three kinds (of offspring) ; first, great giants. And the giants tbegot the Naphilim and to the Naphilim were+ born the Eliud. And they grew according to their greatness’. The Eth. and the Giz. Gk. have lost this from the original. Jub. vii. 21-22 is based on this passage and enables us to correct ‘begot’ and ‘ were born’ to ‘slew’. Also in vii. 24 Jub. quotes most of viii. 5. Cf. E and G8 (omitted by G8). Thus both lines of text E G8 and GS are here defective. The three classes of giants go back to Gen. vi. 4; cf., too, 1 En. Ixxxvi. 4, Ixxxvili. 2 and Jub. vii. 21, 22 (Giants, Naphil, Elj6). 5. drink the blood, With the Jews a great crime. Gen. ix. 4; I Sam. xiv. 32-34; Acts xv. 20; Jub. vii. 28, one another’s flesh. One class of giants destroyed another. Cf. Jub. vii. 22.

VIII. 1. Azdzél. See note on vi-xi, also x. 4 note. The origin of the name is unknown. See Eucyc. Bib. in loc. Az4zél here is first in order and tenth in command according to Syncellus, who alone adds a number. He calls Semjaza the mp@rapxos in verse 3.

metals... antimony, &c. Cf. Tert. De Cultu Fem.i. 2; ii. 10 (‘ut Enoch refert’), where he follows this passage closely. Cf., too, Test. Reub. v. 5,6; Isa. iii. 16-24. The Ethiopic misread pérad\a (GS) as per’ attra, GS as peydda.

the metals of the earth G*. So E on repeating the phrase in a doublet. GS ends this verse: ‘And the children ~ of men made (them) for themselves and their daughters and transgressed and led astray the holy ones.’ This contradicts our Noachic text, and agrees with Jub. and Test. xii Patr. where the women by these arts seduce the

Poa) The variations between the Eth. and GS are here numerous.

2. and they committed ... astray > G*.

3. resolving of enchantments. Dan. v. 12; cf. 1 En. xcv. 4 ‘anathemas that cannot be resolved’.

astrology. Cf. Clem. Alex. Eclog. Proph. Dind. iii. 474 "Evax gynow trois mapaBdvras ayyédous diddEar rovs avOparovus aotpovopiay kal wavriKhy Kal Tas Aas Téxvas. : A

Several of these names correspond to the functions. See vi. 7 (notes). G® alone gives us the complete list, and he gives their numbers not their names, according to their order in vi. 7. :

Ezéqéél. E reads Tamiél wrongly here (See vi. 7, note), GS has Sathél, and G8 E dorepookoriay for aepookoriay.

After viii. 3 G8 introduces ‘after this the giants began to devour men’s flesh’, and this leads up to viii. 4, the cry of men.

4. to heaven + ‘saying Bring our cause before the Most High and our destruction before the Great Glory, before the Lord of all the lords in greatness’ G8”, Cf. ix. 3.

IX. 1. And then (E), ‘then’ G8, + ‘the four great archangels hearing’ G*?*. ‘: The Eth. has Surjan and Urjan, i.e. Suriel and Uriel. For Suriel the Greek has Raphael, thus giving us the usual four archangels. See xl. 2 (note). looked down from heaven. Ps. xiv. 2. 2. the earth... heaven: ‘the voice of them that cry upon the earth to the gates of heaven’ G8. without inhabitant. Cf. Ixvii. 2, Ixxxiv. 5; Test. Naph. iil. 5. 3. andnow... heaven. Lost in G8%!* through hmt. holy ones. See i. 9 (note).

4 before the Most High.’”’’ And they said to the Lord of the ages: ‘ Lord of lords, God of gods, King of kings, (and God of the ages), the throne of Thy glory (standeth) unto all the generations of the ; 5 ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all 6 things, and nothing can hide itself from Thee. Thou seest what Azazél hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which 7 men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over 8 his associates. And they have gone to the daughters of men upon the earth, and have slept with the 9 women, and have defiled themselves, and revealed to them all kinds of sins. And the women have to borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are 1r wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.’ 1 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech, 2 and said to him: ¢‘ Go to Noah and) tell him in my name“ Hide thyself!” and reveal to him the end that is approaching: that-the whole earth will be destroyed, and a deluge is about to come 3 upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape 4and his seed may be preserved for all the generations of the world.’ And again the Lord said to Raphael: ‘Bind Azazél hand and foot, ‘and cast him into the darkness: and make an opening 5in the desert, which is in Didaél, and cast him therein. And place upon him rough and jagged

Most High. See xcix. 3 (note).

4. The angels’ prayer is fuller in G, and a still more rhetorical form of it occurs in lxxxiv. 2, 3. For angelic intercession see v. 10 note.

Lord of the ages. So G*. Lord of the kings E, >G88*, (and God of the ages) G*”’.

5. power over all things EG’, ‘all power’ G8.

and nothing ...seest. Lost in G8 through hmt.

6. revealed .. to learn, G8. E corrupt, but easily emended to our text. For ¢yywoay G8 we read yrava as G3 suggests. G® ‘revealed to the world the things which are (preserved) in heaven, And the children of men are practising his practices in order to know the mysteries’.

the eternal secrets, &c. What these are is not told.

7. {and) G8. Semjaza is the leader in this verse, as Azazel in verse 6. See note on vi-xi.

8-9. Cf. Justin, AZo/. ii. 5 of bé dyyehor—yvvaixav pikeow nrrnOnoav kat maidas éréxvocar, ai ciow ot eyopevor Saipoves —kali eis avOporovs ddvous, moh€pous, worxelas—kal macav Kakiay éomerpay.

8. with the women >G8,

The Eth. contains an Aramaism per avrév pera tv Ondeav which has led G8 to add a verb éeyudvOnoay, and G8 to omit pera roy Onhevov,

all kinds of sins+‘and have taught them to make hate-producing charms’ G’, or reading ponriay for pionrpa, “to practise lewdness’.

g. Giants. riravas G8, ylyavras G*.

10. cannot cease, &c. ¢&eAbciv, E GS8 pad corrupt for poand ‘ cease’.

The angels’ intercession on men’s behalf, as in this chignter and also in xv. 2, xl. 6, xlvii. 2, xcix. 3, 16, Civ. I, is an O.T. doctrine; cf. Job v. 1, xxxiii. 23; Zech. i.12. It was evidently a popular doctrine. Cf. Tobit xii. 12 (contrast Acts x. 4), xii. 15; Rev. viii. 3 ; Test. Levi iii. 5 and v. 6,7 (see my full note on doctrine 200 B.C.-A.D. 100, T. Levi iii. 5).

II. seest G8’, ‘knowest’ E.

suffer them. So Greek texts, misread by E ra els for eas.

the Most High. See xcix. 3 (note).

the Holy and Great One (E). See i. 3 (note). ‘And the Great Holy One’ G83,

Uriel. So G®, G8 has Istrael. E is corrupt.

son of Lamech, i.e. Noah.

2. (Go to Noah and) GS> original, as each command begins with ‘Go’. Cf. x. 4, 9, 11 in GS.

Hide thyself; i.e. to receive further disclosures from the angel. Cf. xii. I, 2.

3. G® is much fuller. ‘Instruct the righteous (man) what he is to do, from the son of Lamech, and he will preserve his soul unto life and escape through ‘the world, and from him will be planted a plant and it will be established throughout all the generations of the “world.’

of the world G8’ z >E-z,

4-8. Raphael’s task—to remove Azazel and heal the earth ; Uriel’s task is given in 1-3, Gabriel’s in 9-10, Michael’s

4. Azazel as the chief offender and leader is first punished (in v. 11, Semjaza), by imprisonment now, and finally by fire. He is conceived as chained in the wilderness into which the scape-goat was led. The Jerusalem Targum (Ps. Jonathan) on Leviticus says that the goat was sent to die in a hard and rough place i in the wilderness of jagged rocks, i.e. Beth Chadure or Beth Chaduda (Joma, vi. 8). This Beth Chaduda rats Dudael’ of this verse) was a definite locality near Jerusalem. Cf. Lev. xvi. 10, 22. On Semjaza and Azazel see Targ. Ps. Jon. on Gen. vi. 3, where both nameés occur and the myth is given. Observe that Azazel is punished in a place by himself; and also that in the Noah sections this place i is in the valleys of the earth, but in the genuine Enoch beyond the earth,

5. upon him, ‘under him’ Gk. wrongly. Cf. liv. 5.

rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may 6, 7 not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the g Watchers have disclosed and have taught their sons. And the whole earth has been corrupted g through the works that were taught by Azazél: to him ascribe all sin.’ And to Gabriel said the Lord: ‘ Proceed against the bastards and the reprobates, and against the children of fornication : and destroy [the children of fornication and] the children of the Watchers from amongst men: [and cause them to go forth]: send them one against the other that they may destroy each other in 10 battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and tr that each one of them will live five hundred years.’ And the Lord said unto Michael: ‘ Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves 12 with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is 13 for ever and ever is consummated. In those days they shall be led off to the abyss of fire: ¢and) 14 to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all 15 generations, And destroy all the spirits of the reprobate and the children of the Watchers, because 16 they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to anend: and let the plant of righteousness and truth appear: ‘and it shall prove a blessing ; the works of righteousness and truth! shall be planted in truth and joy for evermore, 17 And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.

for ever, i.e. cis rov aiéva, may denote various periods, according to the context in which it is used. Here it equals seventy generations (cf. v. 12) 3 ; in wv. 10 five hundred years; elsewhere again an unending period. For verses 5 and 12 cf. Jude 6. 6. day of the great judgement G8, ‘great day of judgement’ E. See xlv. 2 (note). This judgement inaugurates the final Piedneurent of the angels. 7. Raphael’s name suggests ‘healing’, Cf. Tob. iii. 17pxatetds healing of the earth E G3, ‘healing of the plague’ G’. the plague G8, ‘the earth’ E. disclosed G’, ‘smitten’ E Gs. 8. Note how all sin is ascribed to the fallen angels. works that were taught G88, ‘teaching of the works’ E.

9, 10. Gabriel to destroy the giants. The account here is closely followed by Jubilees v.6-11. The giants slay one another in the presence of their parents; cf. xiv.6, and v.12 here. The parents are then bound in the earth’s abysses, and their power of hurting the earth is at an end; cf. xiv. 5. But it is not so with the spirits of the giants. They enjoy an impunity in wrong-doing until the final judgement. See xv. 11-xvi. I.

g. [the children ... and] >G85, dittograph in E.

[and cause ... forth] dittograph in E of ‘send’.

send... battle, ‘send... war’ G8, i Io. an eternal life, i.e. five hundred years. See v. 5 (note). As to the prayer of the fallen angels, cf. xii. 6, xiii. 11. This verse describes Michael's task, which is distinct from that of Gabriel. Cf. Ixxxviii. 3 which is distinct from I1xxxvili. 2.

the Lord >G8s, bind. So G', ‘show’ G§ and E, i.e dyAdgov for djcov. united... withthem. Jub. iv. 22.

12. their sons : ‘all these sons ’ E, ‘all’ being corrupt as often in E for def. art.

The binding of the angels in the valleys has been altered in E to ‘in the hills’ as in the Greek myths of the Titans. For the valley see Ixvii. 4 sqq. and cf. Jub. v. 10 ‘in the depths of the earth’, and Jude 6 imo C6dov. seventy generations. This period has no connexion with the Apocalypse of Weeks.

“Jake of fire’, and Matt. xxv. 41.

14. condemned G§, xataxavod7 G& E corrupt for caraxpi67.

all generations E, ‘ the (‘ their’ G*) generation’ G8. Here G* ends.

15. Gabriel is given this charge in v, 9.

16. plant of righteousness, i.e. Israel. Israel springs from a seed that ‘is sown’ by God, Ixii. 8: hence it is established as ‘a plant of the seed for ever’, Ixxxiv. 6; is called ‘the plant of uprightness’, xciii. 2; the plant of righteousness, xciii, 5 ; the eternal plant of righteousness, xciii. 10; and ‘the plant of righteous judgement’, xcili. 5.

17. The writer wanders off to a very sensuous picture of Messianic bliss ; 3 cf. xxv. 4 (note).

old age. The reading (E and G8) ‘ Sabbath’ is due to a corruption in the original Aramaic or Hebrew.

~18 And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and.

19 be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it : and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield

20 ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness : and all the uncleanness that is wrought upon the earth

21 destroy from off the earth. ‘And all the children of men shall become righteous!, and all nations

22 shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.

11: And in those days I will open the store chambers of blessing which are in the heaven, so as to send 2 them down ‘upon the earth! over the work and labour of the children of men. And truth and peace

shall be associated together throughout all the days of the world and throughout all the generations of men.’

XII-XVI. Dream-Vision of Enoch: his Intercession for Azazel and the fallen Angels: and his Announcement of their first and final Doom.

12: Before these things Enoch was hidden, and no one of the children of men knew where he was

2 hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.

3. And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers

4 called me—Enoch the scribe—and said to me: ‘ Enoch, thou scribe of righteousness, go, fdeclaret

to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves

18. shall all be planted with trees E, ‘and a tree shall be planted in it’ G8. 19. G& corrupt. each measure shall bear. Contrast Isa. v. 10, and cf. the chiliastic expectations of Papias in Iren. adv. WIGeErAV. 33+ Gt., too, 2 Bar. xxix. 5 20. The cleansing is by the Messianic kingdom probably, not by the deluge. oppression E, ‘impurity’ G8, 20, 21. from off... righteous E >G8. 21. The conversion of the Gentiles. Cf. xc. 30 (note), xci. 14. 22. the earth E, ‘all the earth’ G&.

XI. concludes an account of the Messianic kingdom. Cf. Deut. xxvili. 12. upon the earth >Gé8.

eaGt. Ps. Ixxxv. 103 Isa. xxxii. 17. of men G§, aiavey E tfor arar.

XII-XVI. The visions are only preserved in fragments and are out of order. Cf. Ixxvili-Ixxx, xci-xciv. As Enoch can still intercede for the fallen Watchers their doom in x is not yet carried out. The original order was: Enoch was asked to intercede for Azazel (lost), vision (lost), answer in xiii. 1-2; then to intercede for the Watchers, xiii. 3, xii. 3, xiii. 4-7, vision in xili. 8, answer to the Watchers xiii. 9-10. This second vision is given at length, with God’s revelation about the Watchers’ first estate, sin, and doom, xiv. 2-xvi. 2. The closing message of doom for the Watchers in xvi. 3-4 is a duplicate of xii. 4-6, which seems more original. This repetition is very Semitic. Thus the original introduction. Note that here in this Enoch section a man intercedes for angels: in the Noah section angels intercede for men (ix. 3, 4), but not for angels (Ixviii. 3, Noachic).

XII. 1. Before these things, before the angels’ intercession for men (ix) and God’s doom (x) on the Watchers. was hidden E, ‘ was taken’ G§, to receive the following revelation. Cf.x. 2. Enoch is still living, and not finally translated from earth as yet. As man he writes the petition for the fallen angels (xiii. 6); receives a vision in sleep, and is transported in spirit unto heaven (xiv. 2); speaks with a tongue of flesh (xiv. 2) ; and is terrified, like a mortal man, at the presence of God (xiv. 24). 2. holy ones. See i. 9 (note). Watchers. See i. 5 (note). 3. of majesty G8. So E by the slightest change. King of the ages. Seei. 3 (note). Watchers E,+ ‘of the Holy Great one’ G. called. Enoch is really asked to intercede. So read this verse after xiii. 3. the scribe. Cf. xcii.1. Enoch is further called the scribe of righteousness (xii. 4, xv. 1), because he is himself a righteous (xv. I, lxxi. 14-16) and also declares the righteous judgement that is coming (xiii, 10, xiv. I, 3, lxxxi. 6, 4-6. Really the close of xii-xvi. See note above. 4. Cf. Jude 6. + declare E, G8 ‘and say’, correctly. Cf. xvi. 4. have left. Cf. xv. 3. the holy eternal place E, ‘the holiness of the eternal place’ G8. a

5:wives: “‘ Ye have wrought great destruction on the earth: And ye shall have no peace nor forgive- 6ness of sin: and inasmuch as {they delight themselves in} their} children, The murder of ttheirf beloved ones shall they? see, and over the destruction of {their} children shallt they} lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.” ’ 1 And Enoch went and said: ‘ Azazél, thou shalt have no peace: asevere sentence has gone forth 2 against thee to put thee in bonds: And thou shalt not have toleration nor trequestt granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness 3 and unrighteousness and sin which thou hast shown to men.’ Then I went and spoke to them all 4.together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence 5 of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their 6.eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer fin regard to their spirits and their deeds individually and in regard to their 7 requests that they should have forgiveness and lengtht. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell 8 asleep. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, ‘and a voice came bidding (me)! to tell it to the sons of heaven, and reprimand them. g And when I awaked, I came unto them, and they were all sitting gathered together, weeping in 10, Abelsjail, which is between Lebanon and Sénésér, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.

14: The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance

2 with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to 3 converse therewith and understand with the heart. As He has created and given "to man the power of understanding theword of wisdom, so hath He created me also and given" me the power of reprimanding 4 the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you "throughout all the days of eternity, and that judge-

Ye have G8, ‘and have’ E. 5. And ye Gs, ‘and they’ E.

no peace. Cf. v. 4, xiii. I. 5, 6. tthey, ttheir. Read ‘ye’, ‘your’.

XIII. 1. Azazel addressed in conformity with x. 4. Message of his doom. See xii—xvi (note). went and said E, ‘said ‘ Go”’ G8. no peace xvi. 4, v. 4. bonds x..4. 2. trequest. Read ‘rest’. 4, 5. As the angels could not address God nor lift up their eyes to heaven, Enoch is besought to become their intercessor. Asa scribe, he draws up their petition in writing, and does not present it by word of mouth. 4. read G8, ‘take up’ E. 6. tin regard to...lengtht. For ‘length’ read ‘length of days’, x. 9, Io. 7. waters of Dan. This river, called also the Little Jordan (Joseph, Avz¢. v. 3. 1, viii. 8. 4) is a tributary of the Jordan. This place (from }"5, to judge) is chosen because of the significance of its name here—judgement. ; the west of Hermon E, ‘ Hermon of the West’ G8. 8. to tell... and reprimand E, ‘Tell... to reprimand’ G8. sons of heaven. See vi. 2 (note). ; g. *Abelsjail, perhaps Abilene novax, with a play on pbax, ‘ mourning’. 1o, Sénésér—Senir, a name of Hermon—Deut. iii. 9, Cant. iv. 8. recounted G2, ‘spake’ E. reprimand, cf. 1 Cor. vi. 3, ‘judge angels’. heavenly Watchers. Seei. 5 (note). The vision follows in xiv. 2-xvi. 2.

XIV. 1. A title for the section xii-xvi. The book of the words gG3, ‘ This book is the word’ E (rest of MSS.). eternal, lit. ‘who are from eternity’, in the loose sense of that word. See x. 5 (note). Holy Great one G8, ‘ Holy and Great one’ E. See i. 3 (note).

XIV. 2.-XVI. 2—the Vision. A, E 2, 3. God has created man with a tongue for speech and a faculty of understanding, and so has created Enoch with a power of reprimanding the eternal watchers.

tongue of flesh. Cf, Ixxxiv. I.

the Great One. Cf. ciii. 4, civ. I.

and understand with the heart E, ‘ with understanding of the heart’ G8. 3. toman...and given >G8, through hmt.

children of heaven. See vi. 2 (note). 4-7. Enoch’s reprimand to the Watchers. ;

5 ment has been finally passed upon you: yea (your petition) will not be granted unto you”. And from henceforth you shall not ascend into heaven unto all eternity, and-'in bonds! of the earth the decree

6 has gone forth to bind you for all the: days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before

7 you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have

8 written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in

9 the vision caused me to fly and lifted me upward,and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire : “and it began to affright tome. And I went into the tongues of fire and drew nigh to a large house which was built of crystals : and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was 11 of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were 12 fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its 13 portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there 14 were no delights of life therein : fear covered me, and trembling gat hold upon me. And as I quaked 15 and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater 16 than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to 17 you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path 18 of the stars, and its ceiling also was flaming fire. And I looked and saw "therein" a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 19 cherubim. And from underneath the throne came streams of flaming fire so that I could not look zo thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and - 21 was whiter than any snow. None of the angels could enter and could behold His face by reason 22 of the magnificence and glory, and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times

23 ten thousand (stood) before Him, yet He needed no counsellor. And the most holy ones who were 24 nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ‘ Come hither,

5. Cf. xili. 5. Also Athenagoras’ Apology, xxv. 1; Origen, ¢. Celsum v. 52. in bonds of the earth G8, ‘on the earth’ E. Read ‘in bonds on the earth’ or (cf. Lam. ili. 34) ‘as prisoners of the

pleasure in them. Cf. xii.6. So Gs. E has ‘ye shall not possess them’.

7. speak all the words. I have emended py into py in G& Kai piv Aadodvres wav pyya (Cf. converse in x. 7 G8). If we accept the negative and read Aaydvres for Nadovvres, we can take the phrase as an apodosis—‘ ye are not to be granted a single request’, &c.

Irén. iv. 16. 2 refers to this passage and to Enoch’s legatio ad angelos.

8. clouds invited me. The expression is peculiar. Cf. perhaps Matt. xvii. 5. We should expect, however, some

such idea as in Ps. xviii. 10, 11, civ. 3. sped E, kareonovdafoyv G8. Cf. Passio Perpetuae xi. fastened eOoptBatov GEE, But baa in Heb. and Aram. means also ‘hasten’, cf. Dan. iv. 5. caused me to fly Edverrépwoav, G8c£eréracay. Perhaps read eemrépacar, cf. Num. xi. 31.

9-13. Enoch is carried up into heaven and passes within the outer court of God’s palace.

Io. crystals=hailstones. Cf. Isa. xxx. 30. (made) of crystals E. Gé has ‘and they were all of snow’

13. delights=zpu7. rpody GS.

15. The doors are open so that Enoch can describe what is within. Gé is corrupt.

18-22. The writer draws on Isa. vi: Ezek. i. x.; Dan. vil. 9, 10. This passage is used by the author of Ixxi. 5-8.

a lofty throne: Ezek. i. 26; Dan. vii. 9; 1 Kings xxii. 19; Isa. vi. 1; Ass. Mos. iv. 2; Test. Levi v.1; Rev. iv. 2. vision. SoIemend. E has ‘voice ” (66s). Gé has opos corrupt for épacts.

streams of flaming fire E, ‘ flaming streams of fire’ G8. 20. the Great Glory. Cf. cii. 3; Test. Lev. iii. 4. 21. enter + ‘into this house’ G8. : aN i by reason of the magnificence and glory G§, ‘of the Magnificent and Glorious. One’ E (cf. ciii. 1), but: this seems corrupt. He needed no counsellor. . Cf. Sir. xlil, 21,and 2 En. xxxili. 4. E, with a slight pe gives our text. G8 has mas Adyos avrov épyov. Cf. 2 En. xxxiil. 4. - 23. the most holy ones G§, ‘the holiness of the holy ones’ E+. ‘did not leave.’ Contrast Ixxi. 8. ; 24. prostrate G&. Ejiscorrupt. Cf. Dan. viii. 17; 2 En. xxi. 2; Luke xxiv. 5.

25 Enoch, and hear my word.’ ‘And one of the holy ones came to me and waked me!, and He made me rise up and approach the door :. and I bowed my face downwards.

15: And He answered and said to me, and I heard His voice: ‘Fear not, Enoch, thou righteous

2 man and scribe of righteousness : approach hither and hear my voice. And go, say to "the Watchers of heaven", who have sent thee to intercede "for them: ‘‘ You should intercede" for men, and not men 3for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children 4 of earth, and begotten giants (as your) sons? And though ye were holy, spiritual, living the eternai life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also! do who die 5 and perish. Therefore have I given them wives also that they might impregnate them, and beget 6 children by them, that thus nothing might be wanting to them on earth. But you were ‘formerly! 7 spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 8 And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon 9 the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies ; because they are born from men "and" from the holy Watchers is their beginning and primal origin ; to 'they shall be evil spirits on earth, and! evil spirits shall they be called. [As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, 11 on the earth shall be their dwelling.| And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, ‘but never- 12 theless hunger! and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded 'from them |.

16: From the days of the slaughter and destruction and death of the giants|, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement—thus shall they destroy until the day of the consummation, the great ‘judgement! in which the age shall be con-

2 summated, over the Watchers and the godless, yea, shall be wholly consummated.’ And now as

hear my word G8, ‘to my holy word’ E (dyiov for dkovcor). 25. bowed: so G8. ‘looked’ E corruptly.

XV. 1. scribe of righteousness. See xii. 3 (note). 2. Watchers of heaven >G8. intercede. See ix. 10 (note). for them.. intercede >G8 through hmt. Ber Ch xtiord se pnGe 10: 4-7. For mortal man upon earth wedlock is appointed, to continue the race; but for immortal angels in heaven it involves pollution and guilt. Cf. Matt. xxii. 30, no marriage in heaven. 4. spiritual, living the eternal life E, ‘and spirits, living, eternal’ G8. as the children of men, ‘ with the blood of men’ G8 E, i.e. O73 for 1335. lusted after + ‘and made’ E. 5. nothing..tothem. Es‘ corrupt. 8-9. The forbidden union of angels and the daughters of men gives rise to a monstrous race of giants, with spiritual powers and earthly desires. ,So from these giants when they die will proceed evil spirits, i.e. demons, living on earth. Moreover, these demons will not be restrained as the fallen angels are, nor,slain like the mortal bodies of the giants. Cf. Justin, Aol. ii. 5; Tert. Aol. xxii. Lact. Jzstit. ii. 15 regards the demons as wicked angels and no more. 8. shall be called evil spirits E G* ; mvetpara ioyvpa G8, defective and corrupt. g. from men G’, ‘from those above’ G8 E. beginning E + ‘of their creation’ G8s. they shall be..earth E G*. > G8, 1o. GS omits. The verse is only a repetition of 7, 8. of the earth E, ‘on the earth’ G8. 11. afflict: ‘laying waste’ G’, ‘clouds’ E G3, i.e, »39y corrupt for }»y = ‘afflict’. The demons’ evil activities will continue on the earth. trouble E; dpdpuous G8%, corrupt for rpdpous (?). but nevertheless hunger GS’. >E + xai @dopara roodvra G%, perhaps rightly. cause offences G8°, also E, easily corrected. 12. against the women E, ‘of the women’ G8°.

XVI. 1. The demons will not be punished until the final judgement, whereas the watchers are punished before and again at that judgement. This doctrine also appears in Jubilees x. 5-11,andinthe N.T. Cf. Matt. vili. 29, ‘to torment us before the time.’

of the giants E G* >GS + Nadnreiu of ioyupol ris ys of weyador dvopacroi G’. Cf. Gen, vi. 4. from the souls of whose flesh E™Y G8. All texts are here corrupt, though °"Y are best. consummation. See xlv. 2 (note).

2. Here we might read a quotation in Syncellus ending—“‘and these are from the first book of Enoch concerning the watchers’. It limits the age of man to 120 years and so perhaps does belong to the lost Apocalypse of Noah. See my forthcoming Commentary on Enoch, pp. 14, 15.

to the watchers who have sent thee to intercede for them, who had been “aforetime in heaven", (say 3 to them): ‘ You have been in heaven, but ‘all! the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.” 4 Say to them therefore: ‘‘ You have no peace.’’’

XVIL-XXXVI. Enoch’s Fourneys through the Earth and Sheol, XVII-XIX. The First fourney.

17: And they took ‘and brought! me to a place in which those who were there were like flaming fire,

2 and, when they wished, they appeared as men. And they brought me to the place of darkness, and

3 to a mountain the point of whose summit reached to heaven. And I saw the places of the luminaries

'and the treasuries of the stars! and of the thunder, ‘and! in the uttermost depths, where were

4a fiery bow and arrows and their quiver, "and a fiery sword" and all the lightnings. And they took

5 me to the living waters, and to the fire of the west, which receives every setting of the sun, And I

came to a river of fire in which the fire flows like water and discharges itself into the great sea towards

6 the west. I saw the great rivers and came to the great ‘river and to the great! darkness, and went

7 to the place where no flesh walks. I saw the mountains of the darkness of winter and the place

8 whence all the waters of the deep flow. I saw the mouths of all the rivers of the earth and the mouth of thedeep. é

18:1 [saw the treasuries of all the winds: I saw how He had furnished with them the whole creation

2 and the firm foundations of the earth. And I saw the corner-stone of the earth: I saw the four

winds which bear [the earth and] the firmament of the heaven. "And I saw how the winds stretch

out the vaults of heaven", and have their station between heaven and earth: "these are the pillars

aforetime E >G8°, 3. E wrongly inserts ‘and now’ at the beginning of 3. all G& >E. Clem. Alex. Strom. ed. Dindorf. iii. 9 is based on this statement. 4. no peace. See v. 4 (note). XVII-XIX. These chapters are foreign to the rest of this section. They are full of Greek elements, e.g. Pyriphlegethon, Styx, Acheron and Cocytus (xvil. 5, 6); the Ocean Stream (xvii. 5, 7, 8; xvill. 10) ; Hades in the West (xvii. 6). Again xviii. 6-9 is a duplicate account of xxiv. 1-3}; xviii. 12-16 of xxi. I-6; and xviii. 11 of xxi. 7-I0. Again xix. I contradicts x. 11-14; xiv. 5. How could the imprisoned angels (xv. 12—xvi) assume many forms and seduce men to sacrifice to the demons? Still these chapters do belong to the Enoch tradition.

XVII. 1. and brought supplied from G8. like flaming fire. Cf. Ps. civ. 4. appeared asmen. Cf. xix. 1, ‘assuming many different forms’, and 2 Cor. xi. 14. . of darkness G8 (opodn, ‘of whirlwind’ E = yvodadn. Cf. Job xxxvii. 9. the point of E >Gs. . places of the luminaries: perhaps the chambers of the sun and moon cf. xli. 5. and the treasuries of the stars supplied from G8. of the thunder. Cf. xli. 3, xliv, lix, lx. 13-15 and notes. in the uttermost depths. E is thus easily emended. G8 has «is ra depoBah. fiery bow, with which the lightnings are shot. Cf. Ps. vii. 12; Hab. iil.9; Lam. ii. 4, iii. 12. arrows, i.e. lightnings. Ps. xviii. 14, Ixxvii. 17, 18. and a fiery sword E. >Gs. Cf. Ps. vil. 12; Deut. xxxii. 41. . took E, ‘brought’ G8. The living waters GS, ‘ waters of life’ E. Cf. Ps.xxxvi.9 ; Prov. x. 11, xiii.14, xiv. 27, xvi. 22; and esp. Rev. xxii. 17. fire of the west. See xxiii. (notes). This fire is not Gehenna as Enoch does not place that in the west. receives E, rapéxov G8. . river of fire. The Pyriphlegethon. great sea. ’QOxeavds. towards the west E, ‘of the west’ G8. 6. Isaw G8, ‘and I saw’ E, also in verses 7 and 8, &c. The omission of the copula suits the Aramaic idiom. the great rivers. Are these the Styx, Acheron, and Cocytus? river and to the great supplied from G8. no flesh G8, ‘all flesh’ E. 7. the mountains of the darkness E. ‘the winds of the darkness’ G8. 8. The mouths, &c., i.e. Oceanus. Cf. ‘the springs of the great deep’ in Babylonian cosmogony: they are at the ends of the earth, and the mountains (cf. v. 7) are near by. XVIII. 1. treasuries of all the winds. See xxxiv-xxxvi, xli. 4 (note), Ix. 11, 12. foundations of the earth. Cf. O.T. 2 Sam. xxii. 16; Ps. xviii. 15. 2. corner-stone. Job xxxviii. 6. the earth and G& E, but a dittograph of yas ‘four’ in the Aramaic seems probable, misread xy x ‘ earth’. 3. And Isaw...heaven E, > G$ through hmt. These are... heaven > G§ through hmt. pillars of the heaven. Cf. Job. xxvi. 11 for the words but not the idea.

4-of the-heaven™ I saw the winds of heaven which turn and bring the circumference of the sun and

5 all the stars to their setting. I saw the winds on the earth carrying the clouds: I saw "the paths

6 of the angels. I saw" at the end of the earth the firmament of the heaven above. And I proceeded and saw a place which burns day and night, where there are seven mountains of magnificent stones,

7 three towards the east, and three towards the south. And as for those towards the east, (one) was

of coloured stone, and one of pearl, and one of jacinth, and those towards the south of red stone.

8 But the middle one reached to heaven like the throne of God, of alabaster, and the summit of the

9, 10 throne was of sapphire. And I saw a flaming fire. And beyond these mountains Is a region the 11 end of the great earth: there the heavens were completed. And I saw a deep abyss, with columns "of heavenly fire, and among them I saw columns "of fire fall, which were beyond measure alike towards

12 the height and towards the depth. And beyond that abyss I saw a place which had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no

13 birds, but it was a waste and horrible place. I saw there seven stars like great burning mountains,

14 and to me, when I inquired regarding them, The angel said: ‘ This place is the end of heaven and

15 earth: this has become a prison for the stars and the host of heaven. And the stars which roll over the fire are they which have transgressed the commandment of the Lord in the beginning of

16 their rising, because they did not come forth at their appointed times. And He was wroth with them, and bound them till the time when their guilt should be consummated (even) 'for ten thousand years.’

19 x And Uriel said to me: ‘ Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray

into sacrificing to demons "as gods", (here shall they stand,) till "the day of "the great judgement in

4. winds which turn...the sun. Cf. Ixxii. 5, Ixxiii. 2. bring ...to... setting. = duvorras (Active). Ssavevovras GS which Dillmann emends to d.wevorras, ‘ whirling’. 5. carrying the clouds (4 8 only) explains the difficulties in Job xxxvi. 29, xxxvii. 16. G8gmgzw read ‘in the cloud’. at the end of the earth the firmament. The firmament’s ends rest on the earth’s ends, cf. xxxili. 2, while its vault is supported by the winds, xviii. 2, 3.

6-9. For the seven mountains see the other account in xxiv. 1-3. Also cf. Jubilees viii. 22.

6. proceeded + ‘to the south’ E. This addition is obviously wrong. The mountains are in the NW., lIxxvii. 3, Ixx. 3. Moreover, as three are towards the east and three towards the south, this v. (6) implies that the corner one must be in the NW.

and saw a place G& > E which seems to have read eis rév vérov for eidov rémov.

seven mountains. The Garden lies to the east of them xxxii. I-2 and like them is in the NW. Ixx. 3. Cf. too xxiv. I-3 (the mountains), xxiv. sqq. (the Garden or at least the tree of life). See further Ixxvii. 3, Ix. 22, 23, Ix. 8, xxxii. I-3 for the Garden’s position. For the number ‘seven’ cf. 4 Ezra vi. 42, 1 En, Ixxvii. 5, 8. See full note in my new Comm. on I En. xviii. 6. With the mountains cf. those in lii. 2, lil. 7.

three!° E, > Gs.

7. jacinth (?) idcews E, corrupt for (?) tdomidos, ‘jasper’. But G8 has ra6ev. So éaxivOov or iavOivov is more probably original. We can neither be sure of identifying the stones or discovering the source of the ideas in our text. But cf. Ezek. xxvili. 13;

8. like the throne of God. In xxv. 3 it zs the throne of God. God’s mountain is in the north in Isa. xiv. 13. Cf. Ezek. i. 4; Job xxxvii. 22. Cf. ‘the holy mountain of God’, Ezek. xxvii. 13, 14, 16.

alabaster. dovea GE=N5)b. sapphire. Ezek. i. 26.

g. a flaming fire. Cf. xxiv. I.

And beyond these Gs. E attests, but here as always misrenders, as émt ékeivwy for eméxerva (G8). Cf. ver. 12.

11. Is this the final place of punishment for the fallen angels? If so, cf. x. 6, 13, xviil. 11, xxi. 7-10, xc. 24.

of heavenly fire... columns > G8. Cf. Gen. xix. 24; Ps. xi. 6; Ezek. xxxvili. 22. height ... depth E. ~ G8.

12-16. The place of punishment for the disobedient stars, already occupied. Cf. xxi. 1-6.

13-16. The stars are regarded as conscious, and therefore punished. Cf. Jude 13 dorépes mXavjrat.

13. and tome... them G8, E corrupt.

14. host of heaven. Cf. Isa. xxiv. 21-

rising + dre dros €£@ rod otpavod Kevds eot.yv GS—a gloss on v. 12.

16. till the time = ten thousand years, xxi. 6.

ten thousand years G8, évaurg pvornpiov E corrupt.

XIX, This chapter disagrees with xv. 12-xvi, as here the spirits of the fallen angels are free to seduce men to sacrifice to demons. In fact the fallen angels here have the function of tempting men which is elsewhere assigned to the demons. The women too become female demons here. If, however, xix belongs to x-xvi, then xix is defective. “Their spirits’ should be followed by ‘ of the giants’, which would be an Aramaic idiom likely to be misunderstood by a Greek translator. :

I. sacrificing to demons as gods. Cf. Deut. xxxii. 17; Ps. cvi. 37; Bar. iv. 7. This passage and xcix. 7 are the source of Tert. De Jdol. iv.

as gods E > G8. the day of E > G8. the great judgement. See xlv. 2 (note).

2 which they shall be judged till they are made an end of. And the women also of the angels who 3 went astray shall become sirens.’ And JI, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen.

XX. Names and Functions of the Seven Archangels.

And these are the names of the holy angels who watch. Uriel, one of the holy angels, who is 3 over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men.

5 Raguel, one of the holy angels who ttakes vengeance onf the world of the luminaries. Michael, one ig of the holy angels, to wit, he that is set over the best part of mankind "and" over chaos. “Saraqaél, 7 one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy 8 angels, who is over Paradise and the serpents and the Cherubim. Remiel, one of the holy angels, whom God set ever those who rise.

é XXI—XXXVI:. The Setond Fourney of Enoch. XXI. Preliminary and final Place of Punishment of the fallen Angels (stars).

z And I proceeded to where things were chaotic. And I saw there something horrible: I saw neither 3a heaven above nor a firmly founded earth, but a place chaotic and horrible. And there I saw 4seven stars of the heaven bound together in it, like great mountains and burning with fire. Then 5 Isaid: * For what sin are they bound, and on what account have they been cast in hither?’ Then said Uriel, one of the holy angels, who was with me, and was chief over them, and said: ‘ Enoch, ca 6 dost thou ‘ask, and why art thou eager for the truth : > These are of the number of the stars ‘of heaven which have transgressed the commandment of the Lord, and are bound here till ten thousand years, 7 the time entailed by their sins, are consummated.’ And from thence I went to another place, which was still more horrible than the former, and I saw a horrible thing: a great fire there which burnt and blazed, and the place was cleft as far as the abyss, being full of great descending columns of 8 fire: neither its extent or magnitude could I see, nor could I conjecture. Then I said: ‘ How

2. the women ... of the angels G&, ‘lit. their women. .. of the angels’. An Aramaic idiom. E is corrupt. will become sirens. So G8. E is corrupt ws eipyraia. For sirens cf. Apoc. Bar. x. 8. cecpyv in the LXX renders 3. the ends of all things. Quoted by Clem. Alex. Eclog. Proph. (Dind. iii. 456) as tAas macas and Origen, De Princ. iv. 35, as ‘ universas materias’.

XX. There are seven archangels in this chapter, but only four are mentioned in i-xix, cf. xxi-xxxvi. See Ixxxi. 5, Other discrepancies, however, are reduced by the evidence of G8. 1, G8)? are defective, GS* omits and G8! reads only ‘angels of the powers’. Both, however, in v. 8 end dyépara ¢ dpxayyédov. who watch. See i. 5, xii. 2. 2. Uriel’s province here explains, e.g. xix, xxi. 5, 9, XXVil. 2, xxxiii. 3, 4. Cf. 4 Ezra iv. 1, where he is overseer of the world. Tartarus G8), E = rpdpou, corrupt. 3. Raphael. See x. 4,7. His province here suits admirably in xxii. 3,6. In xxxii. 6, however, his province seems that assigned to Gabriel in xx. 7. 4. Raguel. There seems to be no connexion between name and function. Cf. xxiii. 4. ttakes vengeance on.t See xxiii. 4 (note). werld of Gs!,?, ‘worldand’ E. 5. Michael is Israel’s guardian angel, as in Dan. x. 13, 21, xii. 1, and elsewhere. Cf. xxiv. 6. _ (and) over chaos G8},?. én 7 hao E. 6. Saraqaél E, ‘ Sariel’ Gs? i spirits + ‘of mankind’ E. 7. Gabriel, not Raphael, should be the speaker in xxxii, according to this verse. 8. Remiel. This clause (only in GS”) completes the seve, which number G8?also mentions. For Remiel cf. 4 Ezraiv. 36.

XXI. 1-6. Cf. xviii. 12-16. The place where the disobedient stars are punished. I. Origen cites in De. Princ. iv. 35 ‘ambulavi usque ad imperfectum.’ chaotic. So Gs}?, and E is easily so emended. 3. together E. ‘and cast down’ Gs},2, 5. chief over them G81,7. ‘chief over me’ E. why art thou eager for the truth G°4?, The Aramaic original = Dan. vii. 16 (cf. 19), and the Greek text used by E, had axpiSeay, not adnOecar. the Lord Gs!;? but late MSS. read ‘ Most High God’, a title not found in Enoch, though ‘ Most High’ occurs in all the sections. E has ‘God’, See xcix. 3 (note). ten thousand years G!,*, ‘ten thousand ages’ E, i.e. ‘Alam for “4m. the time Gs)”, ‘the number of the days’ E. 7-10. Another place. Apparently the final prison of the angels here is the abyss of xviii. 11, 12, which was below the waste place, where the seven stars are bound already. For this final prison, cf, x. 6, xviii. 11, liv. 6, xc. 24-5. 7. conjecture. E™t Gs!,*, All E MSS. prefix a gloss ‘ to look upon’.

9 fearful is the place and how terrible to look upon!’ Then Uriel answered me, one of the holy angels who was with me, and said unto me: ‘ Enoch, why hast thou such fear and affright ?’ And

10 T answered: ‘ Because of this fearful place, and because of the spectacle of the pain.’ And he said Tunto me": ‘ This place is the prison of the angels, and here they will be imprisoned for ever.’

XXII. Sheol or the Underworld.

221 And thence I went to another place, and he showed me in the west ‘another! great and high

mountain [and] of hard rock. | Gg 2 And there was in it tfourft hollow places, deep And there were tfourf hollow places in it, deep 2

and wide and very smooth. tHowy smooth are | and very smooth: fthreet of them were dark

the hollow places and deep and dark to look at. | and one bright and there was a fountain of water

in its midst. And I said: ‘ {How} smooth are

these hollow places, and deep and dark to view.’

3 Then Raphael answered, one of the holy angels who was with me, and said unto me: ‘ These hollow places have been created for this very purpose, that the spirits of the souls of the dead should

4. assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them till the day of their judgement and till their appointed period [till the period appointed], till the great judgement (comes) upon them.’

5 I saw the spirits of the children of men who I saw the spirit of) dean man making suit, 5 were dead, and their voice went forth to heaven | and his voice went forth to heaven and made

6 and made suit. Then I asked Raphael the angel | suit. And I asked Raphael the angel who was 6 who was with me, and I said unto him: ‘This | with me, and I said unto him: ‘ This spirit spirit—whose is it, whose voice goeth forth and | which maketh suit, whose is it, whose voice maketh suit?’ goeth forth and maketh suit to heaven ?’

7 And he answered me saying: ‘ This is the spirit which went forth from Abel, whom his brother

Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.’

8. terrible, dewds, ‘terrible’ G8. E = ddurnpds.

and I answered G$8!;*._ > E which inserts ‘and he answered me’ after ‘ with me’. the spectacle of the pain E (édvvns), ‘the terrible (ewwjs) spectacle ? G8.

Io. unto me E > G8, for ever G& gives a doublet.

XXII. This chapter contains a very detailed account of Sheol or Hades. The writer places it in the far west, as the Babylonians, Greeks, and Egyptians did, and not in the underworld, as the Hebrews. In all other sections of Enoch the Hebrew view prevails. This is the earliest. statement of the Pharisaic or Chasid doctrine of Sheol, but here it is already fullgrown. The departed have conscious existence, and moral, not social distinctions are observed in Sheol. See Ixiii. 10, for the history of this doctrine. Cf. Dan. xil.

2. t four +, three are gloomy and one bright, according to our text, but vv. 8 and 9 show that there are ¢/vee in all, not four (GS). E has there inserted ‘regarding it and’ to avoid the inconsistency.

+fourt..+threet. Read ‘three .. two’. hollow. «xadoi E for xotAot. So too in ver. 3. +how +. Read ‘why ’ to suit the reply ‘for this very purpose’ in v. 3. hollow places2°. So G. E has kuxNopara. deep and dark. This seems to suit only the places of punishment. Contrast ‘one bright’ and v. 9. 3. Raphael has the same réle in Tobit. created E. expi@noay G8 corruptly. the spirits of the souls of the dead, GS E8", E rest of MSS. corrupt. Cf. ix. Io. 4. been made. So I emend G8 E, which corruptly read ‘ made’. to receive them. Cf. promptuaria of 4 Ezra iv. 35, vii. 95, 1 En.c. 4, 5 (note). [till the period appointed.] A dittograph.

5-7. Formerly thought to describe the first division of Sheol, which contains the souls of the righteous, who in their life were persecuted, and suffered a violent and undeserved death. The idea of the righteous or of the angels crying for vengeance on the wicked occurs in all the sections of Enoch. Cf. ix. 1-3, 10, 11, xxii. 5-8, xlvii. 1, 2, Ixxxix. 76, XCVii. 3, 5, XCix. 3, 16, civ. 3. Cf. also Rev. vi. 10; 4 Ezra iv. 35. But really these verses describe not a division of Sheol, but the sight of a soul demanding vengeance.

5. spirits..dead. E. aOpamovs vexpods évrvyxavovros G8 defective and corrupt. Note the singular in wv. 6.

6, 7. Abel’s soul cries for*vengeance. Gen. iv. 10.

6. which maketh suit >E.

answered + ‘and said to me’ E, a doublet of ‘saying’.

E

8 Then I asked regarding it, and regarding all the hollow places: ‘ Why is one separated from the other ?’

9 And he answered me and said unto me: ‘These three have been made that the spirits of the dead might be separated. And such a division has been made (for) the spirits of the righteous, in which there is the bright spring of

1o water. And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their

11 lifetime. Here their spirits shall be set apart in this great pain till the great day of judgement and punishment and torment of those who curse for ever and retribution for their spirits. There

12 He shall bind them for ever. And such a division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days

13 0f the sinners. Such has been made for the

spirits of men who were not righteous but | sinners, who were complete in transgression, and |

of the transgressors they shall be companions : but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.’

14 Then I blessed the Lord of glory and said: “Blessed be my Lord, the Lord of righteousness, who ruleth for ever.’

Then I asked regarding all the hollow places: 8 ‘Why is one separated from the other ? ’

And he answered me saying: ‘These three g have been made that the spirits of the dead might be separated. And this division has been made for the spirits of the righteous, in which there is the bright spring of water. And this 10 has been made for sinners when they die and are buried in the earth and judgement has not been executed upon them in their lifetime. Here their spirits shall be set apart in this great 11 pain, till the great day of judgement, scourgings, and torments of the accursed for ever, so that (there may be) retribution for their spirits. There He shall bind them for ever. And this 12 division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days of the sinners. And this has been 13 made for the spirits of men who shall not be righteous but sinners, who are godless, and of the lawless they shall be companions: but their spirits shall not be punished in the day of judgement nor shall they be raised from thence.’

Then I blessed the Lord of glory and said: 14 ‘Blessed art Thou, Lord of righteousness, who

| ruleth over the world.’

XXIII. The fire that deals with the Luminaries of Heaven.

23 1,2 From thence I went to another place to the west of the ends of the earth. And I saw a burning 3 fire which ran without resting, and paused not from its course day or night but (ran) regularly. And

8. The three divisions of Sheol are now given. hollow places. xpipdrav E, xvxdopdrev G8, both corrupt for korAwparov.

g. The first division is for the souls of the righteous, whether martyred or not. do not continue even after death, despite 5-7. ‘The bright spring’ seems to refer to an existing tradition. phrase ‘ water of life’ in Babylonian literature see K.A.75 523 seqq.

spirits 7. Rest of MSS. read ‘souls’, but ‘nafs’ often = ‘ Spirits, i bright. E has ‘brightness’.

1o. The second division is for those sinners who lived prosperously and attained to honourable burial, having escaped punishment in life.

this. Gé§ corruptly reads ‘thus’. Il. great pain. Cf. cili. 7, 8; Luke xvi. 23-5. great day of judgement. ‘See xlv. 2 (note). the accursed = rév xatnpapévov, which E wrongly takes actively. so that, &c., emended by Radermacher. for ever, in Greek, ‘till the age’, i.e. till the final judgement.

12. The third division is for the sinners who suffered in their life and therefore incur less penalty in Sheol. suffering unrighteous cry to God for vengeance.

13. their spirits shall not be slain. There are degrees of suffering in Sheol. The worst penalty seems to be ‘the slaying of the spirit’, but even this did not imply annihilation. See cviii. 3 (note), also xcix. 11.

their spirits + ‘because those who suffer affliction here are punished less’ G8, a gloss. shall not be punished G8. ‘shall not be slain’ E. nor shall they be raised. The sinners in the second division will rise, but only for a severer condemnation. Is _ the Resurrection here general, or only for Israel? If general, this declaration is unique in pre-Christian Jewish Apocrypha,

14. After each fresh revelation Enoch generally bursts forth into a doxology. Cf. xxv. 7, xxvii. 5, XXXVI. 4, XXXixX,

Lord of glory. See xxv. 3 (note). Lord of righteousness. Cf. xc. 40, cvi. 3

XXIII. 1, 2. Enoch is still in the west, but proceeds to another quarter in it, where there is a restless river of fire. xvii. 4 seems to deal with the same subject.

I. west of the ends G8. E = ‘west, to the ends’.

but ran regularly E. G8 = dya (corrupt for dda) Siapevor.

Thus good and ill fortune in life For the

4 I asked saying: ‘ What is this which rests not?’ Then Raguel, one of the holy angels who was with » me, answered me "and said unto me": ‘ This course ‘of fire' "which thou hast seen "is the fire in the west which fpersecutesf all the luminaries of heaven.’

XXIV—XXV. The Seven Mountains in the North-West and the Tree of Life.

241 "And from thence I went to another place of the earth", and he showed me a mountain range of 2 fire which burnt "day and"night. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: "three towards "the east, "one" founded on the other, and three towards the south, "one"upon the other, and deep rough ravines, no one of which

3 joined with any other. And the seventh mountain was in the midst of these, and it excelled them 41in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever :

5 and its fruit "is beautiful, and its fruit "resembles the dates of apalm. Then I said: ‘' How! beautiful is this tree, and fragrant, and its leaves are fair, and its blooms "very" delightful in appearance.’ 6 Then answered Michael, one of the holy "and honoured" angels who was with me, and was their

leader. 251 And he said unto me: ‘Enoch, why dost thou ask me regarding the fragrance of the tree, 2 and ‘why! dost thou wish to learn the truth?’ Then I answered him "saying": ‘I wish to

3 know about everything, but especially about this tree.’ And he answered saying: ‘ This high mountain "which thou hast seen", whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit

4 the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation

4. And said untome E. >Gé&. of fire G8. >E. which thou hast seen E. > G8. tpersecutest éxdvaxov GS (E supports) corrupt for éxdixav.

XXIV. Enoch has been in the extreme West in xxiii: now he goes to the NW. First he sees a mountain range of fire, and then the seven great mountains, one of which is the throne of God. 1. And from thence... ofthe earth E. > G8. day andE. >Gés. 2. beyond it. ¢méxewa avray. E ‘towards it’: cf. xviil. 9. and beautiful E. ‘in beauty’ G8. three towards 1° E. >Gs, rough G8. ‘crooked’ E. excelled them in height 0,d. G8 omits ‘them’. All other MSS. of E read ‘their height’. resembling G8. E easily emended. fragrant E. ‘of goodly appearance’ GS everdy for evady. 4. The tree of life. Cf. xxv. 4-6. neither was any amongst them E. ‘and no one else had enjoyed them’ G8. is beautiful and its fruit E. > Gs through hmt. . How GS. SE. fragrant G8. E = ‘of goodly appearance’. its blooms Gs. E corrupt. Very, i. yoGs: 6. Michael, Israel’s patron angel, is in charge of these treasures of the Messianic Kingdom. From xx. 7, we should expect Gabriel here. and honoured E. >Gs.

XXV. 1. ask + ‘and why didst thou marvel’ G8. wish to learn the truth G8, ‘ enquire accurately to learn’ E. saying E. >G8. p 3 are 3. This high mountain, i.e. the middle one of the seven. Cf. xvili. 6-9, xxiv. I-3. It is not Sinai, but the throne of God when He descends to bless the earth. Cf. Ixxvil. 1. which thou hast seen E. >G8. the Holy Great One... Glory E. GS = ‘the Great Lord the Holy One of Glory’. * Holy Great One. See i. 3 (note). . & Eternal King. Cf. vv. 5, 7, xxvii. 3; only found in i-xxxvi. He shall come down. This mountain is in the north-west. In Ixxvii, God will descend in the south. 4. great judgement. See xlv. 2 (note). ; ae 4, 5. This is the tree of life. After the final judgement men by eating of it will be endowed with a long life—not eternal life. Cf. v. 9, x. 17, xxv. 6. Cf. Apoc. Bar. Ixxiii. 2, 3, 6,7; Ixxiv. This materialistic conception of the tree of

Sforever. It shall then be given to the righteous and holy. Its fruit shall be for food to the elect: it shall be transplanted to the holy place, to the temple of the Lord, the Eternal King. 6 Then shall they rejoice with joy and be glad, And into the holy place shall they enter ; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived :

And in their days shall no "sorrow" or plague Or torment or calamity touch them.’ :

7. Then blessed I the God of Glory, the Eternal King, who hath prepared such things for the righteous, and hath created them and promised to give to them.

XXVI. $erusalem and the Mountains, Ravines, and Streams.

261 And I went from thence to the middle of the earth, and I saw a blessed place ‘in which there were 2 trees! with branches abiding and blooming [of a dismembered tree]. And there Isaw a holy mountain, 3 "and" underneath the mountain to the east there was a stream and it flowed towards the south. And I saw towards the east another mountain higher than this, and between them a deep and narrow - 4ravine: init also ranastream!underneath!the mountain. And to the west thereof there was another mountain, lower than the former and of small elevation, and a.ravine ‘deep and dry! between 5them: and another deep and dry ravine was at the extremities of the three /mountains!. And_all the ravines were deep "and narrow", (being formed) of hard rock, and trees were not planted upon 6them. And I marvelled "at the rocks, and I marvelled" at the ravine, yea, I marvelled very much.

XXVIII. The Purpose of the Accursed Valley.

271 Then said I: ‘ For what object is this blessed land, which is entirely filled with trees, and this 2 accursed valley "between"? ’ "Then Uriel, one of the holy angels who was with me, answered and said :

holy G8, ‘ humble’ E. Its fruit ...tothe elect. SoG. Cf. Ezek. xlvii, 12. E is very corrupt. elect. See i. 3 (note). transplanted, i.e. the tree of life was moved from the earthly Eden to the Garden of Righteousness, and will thence be moved to Jerusalem. to the holy place, i.e. Jerusalem when purified. For the divine New Jerusalem see xc. 29. -

6, In this verse I have followed G8. E differs in lines 2 and 3, where gg, 0, read for ‘shall... bones’ ‘and they shall draw the fragrance thereof into their bones,’ i.e. into themselves. If we accept this, we might read ‘ Then shall they rejoice with joy And be glad in the holy place’, &c.

no sorrow or plague. Cf. Isa. Ixv. 19; 20. torment .. touch them cf. Wisd. iii. 1.

7. For doxology cf. xxii. 14 (note).

who, G. E = ‘because’. created them, G&, ‘ created such things’, E.

XXVI. Enoch visits Jerusalem and its vicinity.

1. the middle of the earth—Jerusalem. Cf. Ezek. xxxviii. 12, v. 5. In Jubilees, viii. 12, 19, it is called the earth’s 6ppadds or navel, as Delphi was among the Greeks. In 1 En. xc. 26, Gehenna is ‘in the midst of the earth’.

blessed place, all MSS. of E except g read ‘ blessed planted place’. Cf. xxvii. 1, Ixxxix. 40; Dan. xi. 16, 41, 45. branches abiding and blooming. Cf. the blessing of Joseph, Gen. xlix. 22: also John xv. 5. 2. a holy mountain, Zion. a stream, the brook of Siloah. flowed E, G8 has dvcw for prow. 3. another mountain, the Mount of Olives. between them E. ‘between it’ G. a ravine, the valley of the Kedron, or of Jehoshaphat. underneath G8, ‘towards’ or ‘ alongside’ E. 4. another mountain, i.e. the Mount of Offence. a ravine, i.e. the valley of Hinnom. deep and dry G8, ‘ underneath it’ E.

XXVII. 1. and this accursed valley between E. G8 = ‘and (why is) this valley accursed ?’ i.e. GS has lost 7. Gehenna was early associated with the worship of Moloch, repressed by Josiah (2 Kings xxiii. 10), and cursed by Jeremiah (Jer. vii. 31, 32, xix. 2, 6, xxxii. 35). In Isa. Ixvi. 24, the rebellious and apostate Jews suffer by fire there, in the presence of the righteous, as here. There are two stages in the growth of the idea. (1) Init Enoch xlviii. 9, liv. I, 2, Ixii, 12, 13, xc. 26, 27, the apostate Jews are there corporally and spiritually punished for ever. In xxxvii-Ixx, the wicked are to be swept away after awhile. Cf. xlviii. 9, Ixii. 12,13. (2) It is a place of spiritual punishment only, for apostate Jews xci-civ. Cf. xcviii. 3. In the N.T. (e.g. Matt. v. 29, 30) Gehenna is for the wicked generally. Later Judaism regarded Gehenna as the purgatory of faithless Jews, and the place of eternal perdition for the Gentiles. Weber /iid. Theol. 341 sqq. :

2. Then Uriel.. said: ThisE. > G8.

‘ This” accursed valley is for those who are accursed for ever: here shall all ‘the accursed! be gathered ” together who utter with their lips against the Lord unseemly words and of His glory speak hard things. E Ge Here shall they be gathered together, and here Here shall they be gathered together, and here 3 shall be their place of judgement. In the last | shall be the place of their habitation, In the last 3 days there shall be upon them the spectacle of | times, in the days of the true judgement in the righteous judgement in the presence of the | presence of the righteaus for ever: here shall the righteous for ever: here shall the merciful bless | godly bless the Lord of glory, the Eternal King. the Lord of glory, the Eternal King. 4 In the days of judgement over the former, they shall bless Him for the mercy in accordance with 5 which He has assigned them (their lot).” Then I blessed the Lord of Glory and set forth His ‘glory! and lauded Him gloriously,

XXVITI—XXXIII. Further Fourney to the East.

281 And thence I went "towards the east", into the midst "of the mountain range" of the desert, and 2 I saw a wilderness and it was solitary, full of trees and plants. "And" water gushed forth from 3 above. Rushing like a copious watercourse [which flowed] towards the north-west it caused clouds and dew to ascend on every side. 291 And thence I went to another place in the desert, and approached to the east of this mountain 2range. And "there" I saw aromatic trees exhaling the fragrance of frankincense and myrrh, and the trees also were similar to the almond tree. 30 1,2 And beyond these, I went afar to the east, and I saw another place, a valley (full) of water. And 3 therein there was a tree, the colour (?) of fragrant trees such as the mastic. And on the sides of those valleys I saw fragrant cinnamon. And beyond these I proceeded to the east. 31:1 And I saw other mountains, and amongst them were ‘groves of! trees, and there flowed forth from 2 them nectar, which is named sarara and galbanum, And beyond these mountains I saw another

valley. G8 has yj—a transliteration of xj as in Neh. xi. 35, &c. the accursed > E. unseemly words. Cf. v. 4 (note). habitation Gs. ‘judgement’ E. 2-3. The text differs, according as we follow G§ or E. 3. spectacle E. Cf. xlviii. 9, Ixii. 12. the godly =ciceBeis emended from do¢Beis. E corrupt: ?emend to ‘those who have obtained mercy ’. Lord of glory. See xxv. 3. Eternal King. See xxv. 3 (note). 5. His ‘glory! Gs. > ‘glory’ E. lauded G8. ‘remembered’ E, zakarkti for zamarkti.

XXVIII. The Wilderness between Jerusalem and the Jordan according to Ezek. xvii. 8, 12 was one day to be well watered and covered with trees. 1. towards the east > G8. of the mountain range > G8. and plants. E> ‘and’. Both G8 and E misrender the Aramaic original as ‘seeds’. rushing G8. E dawvopuevoy corrupt for pepdpevov. which flowed. Added in E. caused... to ascend Gg. E so emended by change of a vowel point. clouds. G8 E read téap, i.e. } 1D for pr22y.

XXIX. 1. Enoch goes further East to the region of fragrant trees. and thence, E transposes before + ‘ water’ (‘ clouds’) in preceding verse. aromatic. A corruption in the Aramaic leads to a false reading—‘ of judgement’. exhaling G8. Em)éov for mvéovra. almond tree G8. > E, but after 7Aéoy in line before has kuaskuas=? xaptats (G3).

XXX. 1. beyond G8. See xviii. 9 note. went G8. ‘mountains’ E. afar GS. ‘not afar’ E. another + ‘great’ G8. water + ‘like that which fails not’ E—a gloss? 2. therein was a tree GS. ‘I saw a beautiful tree’ E. the colour G&. ‘like’ E. 3. beyond. See xviii. 9 (note).

XXXI. 1. groves G8. >E.

nectar. E prefixes‘asit were’, : sarara E. cappav G3, a transliteration of "Wa kind of balsam.

eas)

mountain ‘to the east of the ends of the earth', "whereon were aloe-trees", and all the trees were full

2 3 of stacte, being like almond-trees, And when one burnt it, it smelt sweeter than any fragrant odour. 321 And after these fragrant odours, as I looked To the north-east I beheld seven mountains 1

towards the north over the mountains I saw | full of choice nard and mastic and cinnamon seven mountains full of choice nard and fragrant | and pepper. trees and cinnamon and pepper. |

2 And thence I went over the summits of ‘all! these mountains, far towards the east ‘of the earth!, and passed above the Erythraean sea and went far from it, and passed over "the angel" Zotiél.

3 And I came to the Garden of Righteousness, And I came to the Garden of Righteousness, 3 and saw beyond those trees many large trees | and from afar off trees more numerous than growing there and of goodly fragrance, large, | these trees and great—ftwoft trees there, very very beautiful and glorious, and the tree of | great, beautiful, and glorious, and magnificent, wisdom whereof they eat and know great wisdom, | and the tree of knowledge, whose holy fruit they eat and know great wisdom.

That tree is in height like the fir, and its leaves are! like (those of) the Carob tree: and its fruit

5 is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar. Then

6 Isaid: ‘How' beautiful is the tree, and how attractive is its look!’ Then Raphael the holy angel,

who was with me, answered me "and said": ‘ This is the tree of wisdom, of which thy father old

(in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.’

2. to the east of the ends of the earth GS. >E. whereon were aloe trees E. >G8, This aloe is the modern eagle wood. See Encyc. Bib. i, 120-1. all G8, E corrupt. of stacte i.e. craxrns emended from G «é avtns, and Eorepeds. 3. burnt rpiBwow G. E)d8wow, probably corrupted from G’s reading. G in turn follows a misreading of pt ‘burn’ as pps ‘ pound’. it G8 reads 86 corrupt for aird. E=rdv kaprov. smelt sweeter G8. ‘ was better’ E.

XXXII. The earthly Garden of Eden and the Tree of Knowledge.

1. and after . . odours >G§ through hmt.

To the north-east G8, ‘towards the North’ E. That G§ is right appears from v. 2 ‘far towards the East’ in both GS and E. So the Garden of Righteousness in Ixx. 3, Ixxvii. 3 in the NW. is distinct from the primitive earthly Garden of Righteousness or Eden in the NE. mentioned here. Also the seven mountains here in the NE, must be distinct from the seven mountains, one being God’s throne, in the NW. in xviii. 6, xxiv, 2 seqq. The garden here seems not to be the abode of the departed righteous, unlike the garden in Ix. 8, 23, Ixi. 12, Ixv. 2, Ixx. 3, xxvii. 3. Instead their souls have a division in Sheol. xxii. 9.

2. Erythraean sea. The Persian and Indian Oceans. Cf. Ixxvii. 6, 7.

went GS. E corrupt.

far from it E. G8 corrupt.

theangel E. > G8.

Zotiél. Seemingly the angel who guarded the entrance to Paradise.

3. Garden of Righteousness. Cf. Ixxvii. 3; also Ix. 8, 23, Ixi. 12, with notes. This garden is in the East; that in Ixxvii. 3 in a part of the North; in Ixx. 3 in the NW.

In xxxvii-lxx, as well as in the Noachic fragments, this garden is the abode of the departed righteous; while in i-xxxvi a special division in Sheol is assigned to their spirits. Can this division and the garden be the same place? Both are in the West Ixx. 3, 4 and xxii. 1. See my Commentary zz Joc.

beyond. So E which wrongly makes paxpééev govern the following words.

growing E (= dvépeva), G8 reads dt pev, which would require ‘the tree of life’ before ‘and the tree of wisdom’. But the tree of life is near the chief of the Seven Mountains in the NW. See xxxli. 1, xxv. 5, xviii. 9 (notes).

4. That tree...its leaves are G8. > E through hmt.

the fragrance...afar E in g, but gu add, after ‘ penetrates’, ‘ proceeds’, while 78 add ‘and proceeds’. Gs reads ‘its fragrance penetrates afar from the tree’.

5. Then GS. ‘and’ E. Gg preserves the Aramaic idiom. Cf. ix. 1, &c.

the tree GS. ‘this tree’ E.

and how G8 g + ‘beautiful and’ E.

6. Adam and Eve here seem to be still alive. If x. 1 belongs to this section the Samaritan chronology is followed. See Ixv. 2 (note). Note that Adam’s sin is not regarded as the cause of man’s fall.

Then Gg. ‘and’ E.

Raphael. xx. 7 leads us to expect Gabriel here.

and said E. >Gé,

thy father. G# breaks off with ‘thy father ate’.

3311 And from thence I went to the ends of the earth.and saw there great beasts, and each differed from the other ; and (I saw) birds also differing in appearance and beauty and voice, the one differing - from the other. And to the east of those beasts I saw the ends of the earth whereon the heaven

2 rests, and the portals of the heaven open. And I saw how the stars of heaven come forth, and .

3 I counted the portals out of which they proceed, and wrote down all their outlets, of each individual star by itself, according to their number and their names, their courses and their positions, and their

4 times and their months, as Uriel the holy angel who was with me showed me. He showed all things to me and wrote them down for me: also their names he wrote for me, and their laws and their companies.

XXXIV—XXXV. Enoch’s Fourney to the North.

341 And from thence I went towards the north to the ends of the earth, and there I saw a great and - 2 glorious device at the ends of the whole earth. And here I saw three portals of heaven open in the heaven: through each of them proceed north winds: when they blow there is cold, hail, frost, 3 snow, dew, and rain. And out of one portal they blow for good: but when they blow through the other two portals, fit is with violence and affliction on the earth, and they blow with violence.f 35 And from thence I went towards the west to the ends of the earth, and saw there three portals of the heaven open such as I had seen in the feast}, the same number of portals, and the same number of outlets.

XXXVI. The Fourney to the South.

361 And from thence I went to the south to the ends of the earth, and saw there three open portals

2 of the heaven: and thence there come dew, rain, fand windy. And from thence I went to the east to the ends of the heaven, and saw here the three eastern portals of heaven open and small portals

3 above them. Through each of these small portals pass the stars of heaven and run their course

4 to the west on the path which is shown to them. And as often as I saw I blessed always the Lord of Glory, and I continued to bless the Lord of Glory who has wrought great and glorious wonders, to show the greatness of His work to the angels and to spirits and to men, that they might praise His work and all His creation: that they might see the work of His might and praise the great work of His hands and bless Him for ever.

Section II. Cuaprers XXXVII—LXXI. Tue PARABLES.

37% The second vision which he saw, the vision of: wisdom—which Enoch the son of Jared, the son 2 of Mahalalel, the son of Cainan, the son of Enos, the son of Seth, the son of Adam, saw. And this

is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy

XXXIII. 2. whereon the heaven rests. See xviil. 5 (note).

3. The portals of the stars are described at length in Ixxii—lxxxii.

4. Uriel here writes down the accounts, but in v. 3 it is Enoch who writes. companies, or ‘companions’. So Ea. Ef reads ‘functions.’

XXXIV. The portals of the North winds, and the nature of those winds. Cf. Ixxvi. For the winds of the four quarters cf. Rev. vii. I. 2. and >g. north winds. So apparently gv, B and also ¢12?z. ‘winds through the north’ g. XXXV, XXXVI. Portals of the We8t and South and East winds. XXXV. the teastt. Read the North. Or, better, transpose this chapter after xxxvi. 3. “XXXVI. 1. come + ‘the south wind’ a-g, B. ‘from the south’ z. +And windt. Meaningless. But cf. xxxiv. 2. Perhaps these stood originally ‘and from thence come the south winds, and when they blow there is dew and rain’. : 2, 3. Above the winds’ portals are the stars’ portals in the East. 4. to spirits and to men gaz? (but gg read nafasat, « nafasata), other MSS. ‘to the spirits of men’. the work of His might. g reads ‘ the might of His work’. XXXVII. 1. This genealogy helps to show that the Parables form an independent work. The second vision. The first seems to be 1. 2. 2, beginning. The Ethiopic word used here and in v. 3 may also = ‘sum’. andsay. ‘Say’, a—m, dy,a. men of old time, including Cainan, Mahalalel, and Jared, according to the LXX chronology, followed in the Parables. See liv. 7 (note), Ixx. 4 (note). words of the Holy One gw, fv. Other MSS. ‘ yee ers he

3 One which I will speak before the Lord of Spirits. It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom.

4 Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of

5 eternal life has been given to me. Now three Parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth.

XXXVIII—XLIV. The First Parable.

XXXVITI. The Coming Fudgement of the Wicked. 38 « The first Parable. When the congregation of the righteous shall appear, And sinners shall be judged for their sins, And shall be driven from the face of the earth:

2 And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, And light shall appear to the righteous and the elect who dwell on the earth,

Where then will be the dwelling of the sinners, And where the resting-place of those who have denied the Lord of Spirits ? It had been good for them if they had not been born.

3 When the secrets of the righteous shall be revealed and the sinners judged, And the godless driven from the presence of the righteous and elect, 4 From that time those that possess the earth shall no longer be powerful and exalted :

Lord of Spirits. Only in 2 Macc. iii. 24 in contemporary or earlier writings, yet cf. ‘the God of the spirits of all flesh’ Num. xvi. 22, xxvii. 16. In Enoch it occurs in xxxvil. 4 (twice), xxxvili. 2 (twice), 4, 6, xxxix. 2, 7 (twice), times, and 28 of these at least in the Interpolations. In the genuine portions it fits the context most closely : cf. xxxix. 12, xl. I-10, xlvi. 3-8, &c.: but in the Interpolations it is never so appropriate: cf. xli. 6, 7, lix. 1, 2 (context = natural phenomena).

3. to the men of old time. For éllfi I read lalla.

by i.e. ’"Emgédma = spd.

the lot of eternal life. Cf. xl. 9, lviii. 3, Ixii. 14. The life of a member of the Messianic kingdom is eternal in xxxvii-Ixx ; in i-xxxvi it is limited in duration, v. 9, x. 17, xxv. 6, in the Dream Visions, 1xxxiii-Ixxxix, its duration is uncertain. The kingdom itself is temporary in xci-civ, and the real recompense of the righteous is the eternal life which follows on the close of the Messianic kingdom and the final judgement.

5. Parables. Cf. Num. xxxii. 7, 18, Job xxvii. 1 = elaborate discourses, in the form of a vision, a prophecy, or a poem.

those that dwell on the earth. This phrase has a good ethical sense in the genuine portions of this section, as Xxxvii. 2, xl. 6, 7, xlvili. 5. So Rev. xiv. 6. In the Interpolations it has a bad sense in liv. 9, lv. 1, Ix. 5, Ixv. 6, 12, Ixvi. 1, Ixvii. 8, and doubtful or merely geographical elsewhere, never good. In the Rev. it always has the bad sense except in xiv. 6.

XXXVIII. The time of requital is coming. When righteousness appears, and the light of the Lord of Spirits shines on the face of the righteous and elect, where will the sinners and deniers dwell ?

I. the congregation of the righteous. Peculiar to the Parables, and explained by xxxvili. 3, lili. 6, Ixii. 8.

driven from the face of the earth. Cf. Ps. 1.4, and 1 En. i. 1, xxxviii. 3, xli. 2, xlv. 2, 6, xlvi. 8, xlviii. 9, 10, liii. 2.

2. the Righteous One m8. a-m read ‘righteousness’ i.e. sdéq for sadé&q cf. liii.6, For other titles of the Messiah

works 7 prefixes ‘hope and’.

hang upon the Lord of Spirits. Cf. Judith viii. 24.

denied the Lord of Spirits, a frequent charge against the sinners: in fact their chief offence. Cf. xli. 2, xlv. 2, xlvi. 7, xlvili. 10, Ixili. 7. Cf. Jude 4. They deny. too the heavenly world xlv. 1, the Messiah, xlviii. 10, the spirit of God Ixvii. 10, the righteous judgement, Ix. 6, while the righteous believe in the name of the Lord xliii. 4. The phrase is borrowed by the Interpolations, lxvii. 8, 10.

denied ‘ outraged’ g.

It had been good, &c., cf. Matt. xxvi. 24.

3. the secrets of the righteous revealed. The blessings in store for them are still hidden, lviii. 5, as also the Messiah, Ixii. 7.

and the sinners g. Other MSS. omit ‘and’ and so make ‘the sinners, &c.’ the apodosis.

4. The supremacy and oppression of the earth’s great ones are drawing speedily to a close. This is the Parables’ constant theme, xlvi. 4-8, xlviii. 8-10, liii. 5, Ixii. 1-12, Ixiii; borrowed too by the Interpolations Ixvii. 8-13. It distinguishes xxxvii-lxx from xci-civ.

From that time. MSS. prefix ‘and’, i.e. waw introducing the apodosis,

And they shall not be able to behold the face of the holy, For the Lord of Spirits has caused His light to appear On the face of the holy, righteous, and elect.

Then shall the kings and the mighty perish And be given into the hands of the righteous and holy.

And thenceforward none shall seek for themselves mercy from the Lord of Spirits For their life is at an end.

XXXIX. The Abode of the Righteous and of the Elect One: the Praises of the Blessed.

[And it fshall come to pass in those days that elect and holy children twill descend from the high heaven, and their seedf will become one with the children of men. And in those days Enoch received books of zeal and wrath, and books of disquiet and expulsion.]

And mercy shall not be accorded to them, saith the Lord of Spirits.

And in those days a whirlwind carried me off from the earth,

And set me down at the end of the heavens.

And there I saw another vision, the dwelling-places of the holy, And the resting-places of the righteous.

Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy.

And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water,

And mercy like dew upon the earth: Thus it is amongst them for ever and ever.

And in that place mine eyes saw the Elect One of righteousness and of faith, And I saw his dwelling-place under the wings of the Lord of Spirits. And righteousness shall prevail in his days,

And the righteous and elect shall be without number before Him for ever and ever.

the holy and righteous and elect, xlviii. 1.

has caused...to appear. MSS. read ‘is seen’ but a, d have ‘the Lord of Spirits’ in the nom. and g has ‘ His light’ in the acc.

His light, transfigures His saints. Light is the blessing of the kingdom. See v. 7, i. 8, xlv. 4, xxxviii. 2, 1. 1, Iviii. 3, xxxvill. 4, lvili. 3-6. The idea is still further developed in xci-cviii, e.g. xcli. 4, civ. 2, Cviil. 11, 12, 13. 5. Then g. ‘and then’ other MSS. the kings and the mighty a. ‘the mighty kings’ 278. Cf. lxii. 1, 3, 6, 9, Ixiii. 1, 2, 12, Ixvii. 8, 12. They are the Jewish native rulers and the Sadducees, for they have denied the Lord and His Anointed (xlviii. 10), and a heavenly world (xlv. 1), they have persecuted the houses of His congregations and the faithful. Only xlvi. 7 seems to point to heathen rulers ‘their faith is in the gods which they have made with their hands,’ but this may refer only to the heathen or Sadducean attitude of the Maccabean princes (cf. Pss. Sol. i. 8, vill. 14, xvil. 17), e.g. John Hyrcanus, Aristobulus, and above all Alexander Jannaeus. perish and > g¢. given into the hands of the righteous. Cf. xlviii. 9, also xii. 2, Ixii. 11. is not catastrophic. righteous and holy. xviii. 1, 4, 7, li. 2 (Ixv. 12). In the former passages it is used of members of the kingdom. 6. The time for mercy is past, 1. 5. thenceforward. g reads ‘there’. for themselves a, cov,0.

XXXIX, 1, 28, Interpolated. It seems to be a fragment of the older Book of Enoch such as we find in vi-xxxvi. The tenses should be past and not future. elect and holy children, &c. g reads ‘holy and elect’. Cf. cvi. 13. For ‘elect’ cf. 1 Tim. v. 21. 2. Enoch received, i.e. did not write himself. zeal and wrath ‘wrath and zeal’ g. 3. A real translation here, like Elijah’s, and no dream as in xiv. 8, 9. 4. dwelling-places, or ‘dwellings’ or ‘abiding places’. See xxxix. 7, 8, xli. 2; 2 En. Ixix. 2; John xiv. 2, a vision of the future Messianic kingdom under the protection of the Lord of Spirits. The unities of time and place are curiously neglected.

5. His righteous angels a. ‘the angels’ 8. water and dew = abundance. Cf. xlix. 1, Amos v. 24. 6-7. The text is slightly out of order. 6. that place am. ‘those days’ m, 78. the Elect One a-~g, ‘the place of the elect’ 7, B-ax. the Elect One of righteousness and of faith. See xlvi. 3 (note). 6». his days a. ‘their days’ 778.

This seems to imply that the judgement

76 And all the righteous and elect before Him shall be fstrongf as fiery lights, And their mouth shall be full of blessing,

And their lips extol the name of the Lord of Spirits, And righteousness before Him shall never fail, [And uprightness shall never fail before Him. |

g There I wished to dwell, And my spirit longed for that dwelling-place :

And there heretofore hath been my portion, For so has it been established concerning me before the Lord of Spirits. g In those days I praised and extolled the name of the Lord of Spirits with blessings and praises, because He hath destined me for blessing and glory according to the good pleasure of the Lord of lo Spirits. For a long time my eyes regarded that place, and I blessed Him and praised Him, saying : 11 ‘ Blessed is He, and may He be blessed from the beginning and for evermore. And before Him there is no ceasing. He knows before the world was created what is for ever and what will be from ‘ 12 generation unto generation. Those who sleep not bless Thee: they stand before Thy glory and bless, praise, and extol, saying: ‘‘ Holy, holy, holy, is the Lord of Spirits: He filleth the earth with 13 spirits.” ’ And here my eyes saw all those who sleep not: they stand before Him and bless and say : 14 ‘ Blessed be Thou, and blessed be the name of the Lord for ever and ever.’ And my face was changed ; for I could no longer behold. “XL—XLI. 2. The Four Archangels.

40: Andafter that Isawthousands of thousands and ten thousand times ten thousand, Isawa multitude 2 beyond number and reckoning, who stood before the Lord of Spirits. And on the four sides of the Lord of Spirits I saw four presences, different from those that sleep not, and I learnt their names :

for the angel that went with me made known to me their names, and showed me all the hidden things.

3. And I heard the voices of those four presences as they uttered praises before the Lord of glory. 4, 5 Lhe first voice blesses the Lord of Spirits for ever and ever. And the second voice I heard blessing 6 the Elect One and the elect ones who hang upon the Lord of Spirits. And the third voice I heard pray and intercede for those who dwell on the earth and supplicate in the name of the Lord of Spirits.

7 And I heard the fourth voice fending off the Satans and forbidding them to come before the Lord

8 of Spirits to accuse them who dwell on the earth. After that I asked the angel of peace who went with me, who showed me everything that is hidden: ‘ Who are these four presences which I have

g seen and whose words I have heard and written down?’ And he said to me: ‘ This first is Michael, the merciful and long-suffering : and the second, who is set over all the diseases and all the wounds

7». be tstrongt a-7 PIM’ which may be corrupt for 11'7!'‘shine’. #¢*8-a@ read ‘be beautiful ’. fiery lights = stars, cf. Dan. xii. 3.

_ {and uprightness, &c.], a dittography.

8. Enoch predestined to a place in the kingdom. Cf. Ixxi. 14-17, xc. 31; Dan. xii. 1. and there g,z. Other MSS. ‘there’. g. As in xxxvil. 4 we have the free grace of God brought forward, though in that passage ‘according to my insight’ occurs as well. 12. Those who sleep not. Cf. xxxix. 13, xl. 2, Ixi. 12 (and Interpolations Ixxi. 7). Lord of Spirits. ‘Lord of Hosts’ in the Trisagion, Isa. vi. 3.

13. all + ‘the wakeful ones’ g.

14. Cf. Ascensio Isaiae vii. 25. Here Enoch is ‘ blinded by excess of light.’ for a. ‘till’ 2?B-e.

XL. 1. thousands, &c., Dan. vii. 10. (Interpolations lx. 1, Ixxi. 8).

2. The angels of the presence come from Isa. Ixiii. 9. This list is taken over by the Interpolations, Ixxi. 9. For the chiefs’ names contrast ix. I, xx.

those that sleep not a-, ‘those that stand’ £78. the angel that went with me. Cf. xliii. 3, &c., and ‘the angel of peace’ xl. 8, &c. 4. Michael ‘who is like God?’ inv. 9, is ‘the merciful’. 5. Raphael is the ‘healer’ in v. 9. (Cf. Tobit iii. 17, xii. 14.) the Elect One, Isa. xlii. 1. Used only in the Parables (see xlvi. 3) and Luke ix. 35, xxiii. 35. and the elect ones, ‘of the elect ones’ g. 6. Gabriel here intercedes, but in v. 9 is set over the powers. pray and intercede ...supplicate. These verbs are in the plural in all MSS. but d.

7, Phanuel is set over the repentance and hope of the inheritors of eternal life (v. 9), and here restrains the Satans. These are ruled by a chief, Satan (liii. 3) to whom the Watchers became subject and so fell (liv. 6). They had access into heaven, xl. 7 (cf. Job i. 6). They tempted to evil (Ixix. 4, 6), they accused (xl. 7), they punished, liii. 3, Ivi. 1, Ixii, 11, lxill. 1. (Interpolations Ixvi. 1.)

The Talmud confuses the Satans and the fallen angels, as does Ixix. N.T. Demonology resembles that of Enoch.

8. angel of peace. Cf. xl. 2, Test. xii Patr. Daz vi. 5, also Asher vi. 6.

hidden +‘I said unto him’ adcdex,

9. Michael a, ‘the holy Michael’ 8.

of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.’ 10 And these are the four angels of the Lord of Spirits and the four voices I heard in those days. 41: And after that I saw all the secrets of the heavens, and how the kingdom is divided, and how the 2 actions of men are weighed in the balance. And there I saw the mansions of the elect and the mansions of the holy, and mine eyes saw there all the sinners being driven from thence which deny the name of the Lord of Spirits, and being dragged off: and they could not abide because of the punishment which proceeds from the Lord of Spirits.

XLI. 3-9. Astronomical Secrets.

3 And there mine eyes saw the secrets of the lightning and of the thunder, and the secrets of the winds, how they are divided to blow over the earth, and the secrets of the clouds and dew, and there 4 I saw from whence they proceed in that place and from whence they saturate the dusty earth. And there I saw closed chambers out of which the winds are divided, the chamber of the hail and winds, the chamber of the mist, and of the clouds, and the cloud thereof hovers over the earth from the 5 beginning of the world. And I saw the chambers of the sun and moon, whence they proceed and whither they come again, and their glorious return, and how one is superior to the other, and their stately orbit, and how they do not leave their orbit, and they add nothing to their orbit and they take nothing from it, and they keep faith with each other, in accordance with the oath by which they 6 are bound together. And first the sun goes forth and traverses his path according to the command- 7 ment of the Lord of Spirits, and mighty is His name for ever and ever. And after that Isaw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night—the one holding a position opposite to the other before the Lord of Spirits. And they give thanks and praise and rest not; For unto them is their thanksgiving rest. 8 For the sun changes oft for a blessing or a curse, And the course of the path of the moon is light to the righteous And darkness to the sinners in the name of the Lord, Who made a separation between the light and the darkness, And divided the spirits of men, And strengthened the spirits of the righteous, In the name of His righteousness.

Gabriel a, ‘the holy Gabriel’ B. repentance unto hope a-g and many 8 MSS. ‘repentance unto repentance’ g, ‘repentance and hope’ adcex. For our text cf. Acts xi. 18; 2 Cor. vii. 10. is named a, ‘is’ 1o. Lord of Spirits « a, ‘Most High God’ p.

XLI. 1. What kingdom can this be? Is it the Messianic Kingdom, or the kingdom of this world, or a division (into seven parts) of heaven? actions of men are weighed. Cf. lxi.8; Job xxxi. 6; Prov. xvi. 2; Ps. Ixii. 9; Dan. v.27. The Talmud materializes this conception. driven thence, xxxviii. I. deny, &c., xxxviii. 2. 3-8. This section is alien to the context. It may, however, belong to the Parables. Cf. Job, &c. It belongs certainly in character and detail to xliii. 1, 2, xliv, lix, Ixix. 13-25. See xliii. 3. Lightning and thunder are often treated of.” Cf. xvii. 3: secrets of the winds. On the wind’s functions cf. xviii. 1-5, xxxiv-xxxvi, lxxvi. dusty earth g/m, ‘dust of the earth’ 727. 4. And there mg, ‘there’ gz. the chamber, &c. Based on Job xxxviii. 22. and winds. > ‘and’ B-hovyb. and of the clouds > gz? 5. for the sun and moon see further Ixxii. Ge the oath. Sun, moon, and stars seem conscious; they are subject only to God, xli. 6; they praise and rest by which they are bound together. So # alone, probably a fortunate conjecture. 6. traverses, ‘returns’ gc. 7. hidden... path of the moon, i.e. when the moon is invisible. See Ixxiii-lxxiv. before +‘the glory of’ mt'z. 8. Note the doctrine of predestination. the sun a/y, ‘the shining sun’ 7¢?8-py.

g__ For no angel hinders and no power is able to hinder; for He appoints a judge for them all and He judges them all before Him.

XLII. The Dwelling-places of Wisdom and of Unrighteousness.

42% Wisdom found no place where she might dwell ;

Then a dwelling-place was assigned her in the heavens.

2 Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place : Wisdom returned to her place, And took her seat among the angels. 3 And unrighteousness went forth from her chambers : Whom she sought not she found, And dwelt with them, As rain in a desert And dew on a thirsty land.

-XLIII—XLIV. Astronomical Secrets.

431 And I saw other lightnings and the stars of heaven, and I saw how He called them all by their

2mames and they hearkened unto Him. And I saw how they are weighed in a righteous balance according to their proportions of light : (I saw) the width of their spaces and the day ' of their appearing, and how their revolution produces lightning: and (I saw) their revolution according to the 3 number of the angels, and (how) they keep faith with each other. And I asked the angel who went 4 with me who showed me what was hidden: ‘ What are these?’ And he said to me: ‘ The Lord of Spirits hath showed thee their parabolic meaning (lit. ‘their parable’): these are the names of the holy who dwell on the earth and believe in the name of the Lord of Spirits for ever and ever.’ Also another phenomenon I saw in regard to the lightnings: how some of the stars arise and . become lightnings and cannot part with their new form.

XLV—LVII. The Second Parable. XLV. The Lot of the Apostates: the New Heaven and the New Earth.

451 And this is the second Parable concerning those who deny the name of the dwelling of the holy

ones and the Lord of Spirits. z And into the heaven they shall not ascend, And on the earth they shall not come:

Such shall be the lot of the sinners

g. The judge appointed is the Messiah. Read this verse directly after xli. 2. Cf. Acts xvii. 31.

no angel hinders and no power mg/*u B-y. ‘neither angel nor power’ gly. He appoints. So ¢ only. a judge a only has the ace. The rest of the MSS. read ‘the judge sees them all’.

XLII. A fragment out of connexion with its present context. Where it should come, I do not know.

1. 2. A favourite theme—the praise of wisdom. She dwelt in heaven, Ixxxiv. 3; Job xxviil. 12-14, 20-4; Baruch lili. 29; Sirach xxiv. 4: came down among men, Prov. I. 20, vill, ix. I-Ilo: no place was found for her, 1 En. xciv. 5. She will return in Messianic times, v. 8, xlviii. 1, xlix. 1, 3, xci. 10; 2 Bar. xliv. 14; 4 Ezra viii. 52.

2. went forth a, ‘came’ abcex.

3. The wicked refused Wisdom when she came; they welcomed Unrighteousness when she sought them not.

XLIII, XLIV. This passage shows the interest felt by the wise in Israel in ethical and cosmic questions at once. Cf. Job, Sirach, and Wisdom. But these sections on natural phenomena frequently disturb the context in this work.

XLIII. 1. by their names. Ps. cxlvil. 4; Isa. xl. 26.

how their revolution produces lightning g/\(7z). ‘and revolution: how one flash of lightning produces another’ 28,

Beret, SLVi.2-

3, 4. The stars represent the holy: cf. Dan. viii. 10. See too civ. 2; Dan. xii. 3; Matt. xiii. 43. For the stars as angels cf. Job xxxvill. 7; Deut. iv. 19.

4. holy a, ‘ righteous’ p.

believe. Cf. ‘faith’ in xxxix. 6, lviii. 5, Ixi. 4, 11, and ‘ denial’ xxxviil. 2.

XLIV. Shooting stars. Cf. xliii. 2.

XLV. 1. The Second Parable begins. ‘.

deny the name of the dwelling, i.e. the Saddycees. Cf. xxxvilil. 2, and note. and the Lord a, ‘and of the Lord’ p, The transformed earth (v. 5) will be for the righteous only.

Who have denied the name of the Lord of Spirits, Who are thus preserved for the day of suffering and tribulation.

3 On that day Mine Elect One shall sit on the throne of glory ~ And shall try their works, And their places of rest shall be innumerable.

And their souls shall grow strong within them when they see Mine elect ones, And those who have called upon My glorious name: 4 Then will I cause Mine Elect One to dwell among them.

And I will transform the heaven and make it an eternal blessing and light : 5 And I will transform the earth and make it a blessing:

And I will cause Mine elect ones to dwell upon it: But the sinners and evil-doers shall not set foot thereon.

6 For I have provided and satisfied with peace My righteous ones And have caused them to dwell before Me:

But for the sinners there is judgement impending with Me, So that I shall destroy them from the face of the earth.

XLVI. The Head of Days and the Son of Man.

46: And there I saw One who had a head of days, And His'head was white like wool, And with Him was another being whose countenance had the appearance of a man, And his face was full of graciousness, like one of the holy angels. 2 And I asked the angel who went with me and showed me all the hidden things, concerning that 3 Son of Man, who he was, and whence he was, (and) why he went with the Head of Days? And he answered and said unto me: This is the Son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden,

Because the Lord of Spirits hath chosen him,

denied the name... of the Lord of Spirits. See xxxviii. 2 (note).

day of suffering and tribulation. Also called ‘that great day’, liv. 6, ‘ day of judgement and consummation’, x. 12, ‘ of destruction’, xcviii. 10, ‘of darkness’, xciv. 9. See my Commentary further 27 loc.

The phrase refers to (1) the Deluge in x. 4, 5, 12), liv. 5, 7-10, xci. 5, xciii. 4, (2) final world-judgement at the beginning of the ei, Kingdom, x. 6, 12°, xvi. I, xix. 1) xxii, 4, 11, xxv. 4) xlv. 2, liv. .6, lvondjexeno= 7mm) Judgement of the sword by the righteous, also at the Messianic Kingdom’s beginning, IS 25xGe1O; *xci. T2} XEV. Fai KCWle Ll, xcvili. 12. (4) Final world judgement at its close, xciv. 9, xcvili. 10, c. 4, ciii. 8, civ. 5. In xlvili. 8-10 (2) and (3) oon to be combined, and in xcix. 9, 15 (3) and (4).

. Mine Elect One, a-m. ‘the Elect One’, mz?8. See xl. 5.

~ throne of glory. Cf. lv. 4, lxii. 3,5. Also Isxi. 8, Ixii. 2, Ixix. 27, 39 (as judge). The throne is that of the Head of Days, xlvii. 3, li. 3.

try. The translator read (N31 for jN3* or if the original was in Aramaic he followed the wrong meaning of 12).

And their places of rest, &c. This comes better in v. 5 or 6

souls, a, ‘spirits’ 8. See xxii.

elect ones, a-7z. ‘Elect One’ m, abcfhoxy'.

glorious a. ‘holy and glorious : 2B.

4. Elect One, m7t,8-c. ‘elect ones’, eguncy®.

4, 5. After the judgement the Messianic Kingdom is set up in a transformed heaven (xlv. 4, li. 4) and earth (xli. 2, xlv. 5), with angels and men as members xxxix. 4 (note). Isa. Ixv. 17 and Ixvi. 22, have the idea, but without the logical consequence of a blessed immortality, as in 1 Enoch, 2 Bar. xxxii. 6, lvii. 2; 4 ae vil. 75.

6. destroy them..earth. Cf. Ixix. 27. ~

XLVI. 1. Here and in the following chapters Dan. vii. has been drawn upon. The ais ‘Head of Days’i.e. ‘The Everlasting’, occurs in xlvi. 2, xlvii. 3, xIviii. 2, and in the Interpolations lv. 1, Ix. 2, xxi, 10-14, but not so appropriately.

2the angel. The MSS. wrongly read ‘one of the angels’. See note on xl. 2.

that Son of Man. Cf. xlvi. 4, xlviii. 2, Ixii. 9, 14, Ixili. 11, Ixix. 26, 27, lxx. 1, Ixxi. 1, in all of which passages the demonstrative occurs; it is missing only in Ixii.7. But, ‘that? and ‘ this’ in our translator are usually renderings of the Greek article, and so here. Thus in Enoch this ‘title i is the distinct designation of the personal Messiah, and the Greek equivalent must have been 6 vids rod dyOpamou and not vids aryOparov.

3. The Messiah in the Parables is (1) Judge of the world, (2) Revealer of all things, (3) Champion and Ruler of the righteous. As (1) Judge he has righteousness (xxxviii. 2, xxxix. 6, liii. 6, and here. Cf. Ps. xlv. 4~7, Ixxii; Isa. xi. 3-5), wisdom (xlix. 1, 3, li. 3), and power (xlix, 3, Ixii. 6). As (2) Revealer He will bring to light the invisible worlds of righteousness and sin, xlvi. 3, xlix. 2, 4, and raise the dead, li. 1, Ixi. 5, and judge all, li. 2, lv. 4, Ixi. 8, lxii. 2, 3, Ixix. 27. As (3) Champion he upholds, vindicates, and rewards the’ righteous, xxxix. 7, xlviii. 4, % li. 5, liii. 6, Ixii, Bs who hath righteousness. Cf. Isa. ix. 6-7, xi. 3 seqq.; Jer. xxiii. 5 ; Zech. ix.9; Pss. Sol. xvii. 25 seqq. hath chosen him. Hence he is called the Elect one, xxxviii. 2, xl. 4.

And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever. And this Son of Man whom thou hast seen

Shall fraise upf the kings and the mighty from their seats,

[And the strong from their thrones]

And shall loosen the reins of the strong,

And break the teeth of the sinners.

[And he shall put down the kings from their thrones and kingdoms] Because they do not extol and praise Him,

Nor humbly acknowledge whence the kingdom was bestowed upon them. And he shall put down the countenance of the strong,

And shall fill them with shame.

And darkness shall be their dwelling,

And worms shall be their bed,

And they shall have no hope of rising from their beds,

Because they do not extol the name of the Lord of Spirits. \ And these are they who tjudgef the stars of heaven,

[And raise their hands against the Most High], ‘ And tread upon the earth and dwell upon itt.

And all their deeds manifest unrighteousness, H And their power rests upon their riches, i

And their faith is in the gods which they have made with their hands, And they deny the name of the Lord of Spirits,

And they persecute the houses of His congregations, And the faithful who hang upon the name of the Lord of Spirits.

XLVII. The Prayer of the Righteous for Vengeance and their Foy at its coming.

And in those days shall have ascended the prayer of the righteous,

And the blood of the righteous from the earth before the Lord of Spirits.

In those days the holy ones who dwell above in the heavens

Shall unite with one voice

And supplicate and pray [and praise,

And give thanks and bless the name of the Lord of Spirits]

On behalf of the blood of the righteous which has been shed,

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

And that they may not have to suffer for ever.

hath the pre-eminence, aefh'%. ‘hath surpassed everything’ 7°3-e//'%. 4. traise upt. Read ‘ put down’ as in the dittograph in v. 5 mighty from their seats. Cf. Luke i. 52 (a quotation?). wv. 5 is a dittograph of this. ¥ break the teeth, &c. Cf. Ps. iii. 7. 5. whence the kingdom. Cf. Wisdom vi. 23; Rom. xiii. I. 6. worms..their bed. Hardly refers to Antiochus Epiphanes’ death in 2 Macc. ix. 5, 9, but to burial in general cf. Isa. Ixvi. 24. Acts xil. 23 has a strangely similar connexion of thought to ‘because they do not extol’. 7. This verse is an echo of Dan. viii. 10. We may reconstruct it thus: ‘And these are they who cast down the stars of heaven And tread to the earth those who dwell upon it.’ We require a distich here, and the title ‘ Most High’ does not occur elsewhere in the Parables. tjudget 137" corrupt perhaps for 17°71) ‘cast down’. the stars, here the righteous, as in Dan. vili. Io. tread. Cf. ‘stamped upon them’ in Dan. viii. 10. So read ‘to the earth’. and dwell upon it possibly = 73 12¥™ corrupt for IW). manifest a-g. >g,0. ‘and manifest’ 2adcox. a unrighteousness + ‘their (‘and all their’ g7) works are unrighteousness’ all MSS. except gz,e7,0. their power rests upon their riches. Cf. Ps. xlix. 6, lii. 7 ; En. xciv. 8 (note). fe their faith, &c. A strong expression for the idolatrous tendencies of the Sadducean court. See xxxviii. 5 (note). . persecute g7, ‘are driven forth’ mgz,@. the houses ga7!z, ‘from the houses’ ¢,/78. Cf. lili. 6. XLVII. 1. The judgement follows the dethronement of the mighty. : the righteous. Here in the plural, but in the next line in the singular (collective). bd the blood, &c. Alex. Jannaeus was the first to shed the blood of the righteous, 95 B.C. See xxxvili. 5 (note). 2. On the angels’ intercession. See xv. 2 (note). the prayer of the righteous. Cf. Rev. vi. 10; En. xcvii. 5 (note).

In those days I saw the Head of Days when He seated himself upon the throne of His glory, And the books of the living were opened before Him:

And all His host which is in heaven above and His counsellors stood before Him,

And the hearts of the holy were filled with joy ;

Because the number of the righteous had been offered, And the prayer of the righteous had been heard, And the blood of the righteous been required before the Lord of Spirits.

XLVIII. The Fount of Righteousness: the Son of Man—the Stay of the Righteous: Fudgement of the Kings and the Mighty.

And in that place I saw the fountain of righteousness Which was inexhaustible : And around it were many fountains of wisdom :

And all the thirsty drank of them,

And were filled with wisdom,

And their dwellings were with the righteous and holy and elect. And at that hour that Son of Man was named

In the presence of the Lord of Spirits,

And his name before the Head of Days.

Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits.

He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.

All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.

And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore.

And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous ; For he hath preserved the lot of the righteous,

3. books of the living. In O.T. these are the registers of actual Israelite citizens, with a right to the ¢emporal blessings of the chosen people. Cf. Exod. xxxii. 32, &c.; Ps. Ixix. 28; Isa. iv. 3; also Jubilees xxx. 20, 22. In Dan. xii, 1, they refer to an immortality of blessedness. Cf. N.T. Phil. iv. 3; Rey. iii. 5, xiii. 8, &c., and the idea in Luke x. 203 Heb. xii. 23. Cf. too Enoch ciii. 4, ‘the memorial of the righteous.’

There were also books recording good and evil deeds. Ps. lvi. 8; Mal. iii. 16; Jubilees xxx. 22; also Dan. vii. 10; Rev. xx. 12; Asc. Isa. ix. 22, and in Enoch evil deeds only (as Isa. Ixv. 6), Ixxxi. 4, Ixxxix. 61-77, xc. 17, 20, xcvili. WiOs ClVan7as FAlSONe bar xslVenl

Further there were the heavenly tablets of God’s plans. Cf. Exod. xxv. 9, 40; Dan. x.21. Also in Enoch Ixxxi. 1, 2, XClil. I-3, Cili. 2, 3, cvi. 19, Cvil. I, cvill. 7 (‘ books of the holy ones’ as ciii. 2). See my Commentary 27 /oc.

4. the number of the righteous. had been offered. Cf. 2 Bar. xxiii. 5; 4 Ezra iv. 36; Rev. vi. 10, IT. the righteous 7. Other MSS. read ‘righteousness’. been offered, a late sense of 17? misrendered ‘ drawn nigh’ here.

fountains of wisdom. Cf. xlii. 1,2 (note). Cf. Isa. lv. 1. 2. at that hour, i. e. when Enoch was beholding these visions. The Parables assert the actual pre-existence of the Son of Man. See vv,3 and 6, xlvi. 1, 2, xlix. 2, Ixil. 7. Cf 3. the signs, of the Zodiac, NI"), Job xxxviii. 32. See also vili. 3, Ixxii. 13)-19. 4. righteous + ‘and to the holy’ B. whereon to stay themselves. Cf. lxi. 3. the light of the Gentiles. Isa,-xlii. 6, xlix.6. He will become their light through his future coming and character being made known to them. troubled of heart. Cf. Isa. Ixi. 1, 2. 5. All shall fall down, even his deniers, Ixii. 6, 9, Ixiii, xc. 37. Cf. Ps. Ixxii. 9, 11; Phil. i. 10. praise and bless a, ~ 7,6. the Lord a-mz, ‘the name of the Lord’, 7,8. hidden. 4 Ezra xiii. 52. before Him. g reads after ‘for evermore’. 7. revealed, through O.T. prophecy. Cf. Ixii. 7. holy and ‘righteous ~ fu, 0. preserved the lot, &c., i.e. guard their future inheritance.

Z

Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits:

For in his name they are saved, And according to his good pleasure hath it been in regard to their life.

In these days downcast in countenance shall the kings of the earth have become, And the strong who possess the land because of the works of their hands,

For on the day of their anguish and affliction they shall not (be able to) save themselves. And I will give them over into the hands of Mine elect :

As straw in the fire so shall they burn before the face of the holy:

As lead in the water shall they sink before the face of the righteous,

And no trace of them shall any more be found.

And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again :

And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed.

XLIX. The Power and Wisdom of the Elect One.

For wisdom is poured out like water, And glory faileth not before him for evermore.

For he is mighty in all the secrets of righteousness,

And unrighteousness shall disappear as a shadow,

And have no continuance ;

Because the Elect One standeth before the Lord of Spirits, And his glory is for ever and ever,

And his might unto all generations.

And in him dwells the spirit of wisdom,

And the spirit which gives insight,

And the spirit of understanding and of might,

And the spirit of those who have fallen asleep in righteousness.

And he shall judge the secret things, And none shall be able to utter a lying word before him ; For he is the Elect One before the Lord of Spirits according to His good pleasure.

hated and despised this world, &c. Cf. cviii. 8-10 ; Gal. i. 4. in his name they are saved. Cf. 1 Cor. vi. 11; Acts iv. 12. according to his good pleasure... life ~: ‘his good pleasure hath been for their life’ ozy,d: ‘he is the avenger of their life’ z¢,8-owy,0: g is corrupt: g¢ bafaqadi: mu faqddé. 8. day of their anguish. See xlv. 2 (note). g. into the hands. Cf. xxxviii. 5 (note). As straw ...aslead. Cf. Exod. xv. 7, Io. Gehenna is here visible to the righteous, cf. xxvii. 2, 3,xc. 26,27; 4 Ezra vi. 1, but not so in En. Ixii. 12, 13; Rev. xx. 14; or in the last clause here—‘no trace’. Really the Parables transform the conception of Gehenna, and the spectacle is only temporary in this verse. before the face of the righteous a, ‘before. . holy’ 8. pon test. Cf. li.7. And before them (> ‘and’ g) a, ‘and before him’ 8. fall and not rise again. Ps. xxxvi. 12. the Lord...and His Anointed. Ps. ii. 2. In O.T. Messiah is not an exact technical term, but is used of the Davidic kings, and even Cyrus (Isa. xlv. 1). It is first found in the later sense in the Parables here, xlviii. 10, lil. 4: XLIX. The Messiah’s acts follow from his attributes. Cf. Isa. xi. I. wisdom. Cf. Isa. xi. 9. disappear as a shadow, &c. Job xiv. 2. continuance, lit. ‘standing-ground’. glory ...forever. Cf. Isa. ix. 6,7; Mic. v. 2. 3. which gives ggtw. ‘Of Him who gives’ ™,8. . the spirit of those, &c. He perfectly realizes the eschatological hopes of those who in the past were faithful. a lying word. Cf. Ixii. 3, Ixvii. 9. Elect One. Cf. xlviii. 6.

L. The Glorification and Victory of the Righteous: the Repentance of the Gentiles.

And in those days a change shall take place for theholy and elect,

And the light of days shall abide upon them,

And glory and honour shall turn to the holy,

On the day of affliction on which evil shall have been treasured up against the sinners.

And the righteous shall be victorious in the name of the Lord of Spirits : And He will cause the others to witness (this)

That they may repent

And forgo the works of their hands.

They shall have no honour through the name of the Lord of Spirits, Yet through His name shall they be saved,

And the Lord of Spirits will have compassion on them,

For His compassion is great.

And He is righteous also in His judgement,

And in the presence of His glory unrighteousness also shall not maintain itself: At His judgement the unrepentant shall perish before Him. And from henceforth I will have no mercy on them, saith the Lord of Spirits.

LI. The Resurrection of the Dead, and the Separation by the Fudge of the Righteous and the Wicked.

And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes.

For in those days the Elect One shall arise, And he shall choose the righteous and holy from among them: For the day has drawn nigh that they should be saved.

And the Elect One shall in those days sit on My throne,

L. Interpolated or at least containing incongruous details due to literary reminiscence. As in Ixxxili-xc and xci-civ the judgement of the sword precedes the Messianic kingdom which comes gradually together with the conversion of the heathen, and the final judgement follows. But in xxxvii-lxx the Son of Man suddenly appears and begins his reign with the resurrection and final judgement, with no place of repentance or time for conversion ; e Ixii, Ixiii.

1. A gradual change from the night of oppression to the light of glory and honour; cf. lviii. 5, 6

holy and elect SNChuLxtinrs. 2. For the period of the sword; cf. xc. 19, 34, xci. 12.

On the day a: 8 prefixes ‘and’.

day of affliction ; cf. xlviil. 10, xlv. 2 (note).

on which gmt. > gu, B.

evil ¢ wrongly in acc.

shall have been gq, ‘shall be’ B-/y, ‘is’ ut’.

repent. Cf. the Gentiles’ conversion in xc. 30-4, xci. 14. 3. They are saved without honour.

through the name of a, ‘ before’ 276. 4, 5. The final judgement. The unrepentant perish. Cf. Ix. 5, 25; also 4 Ezra vii. 33-4; 2 Bar. Ixxxv. 12.

LI. 1. There are three Jewish doctrines of the resurrection, (1) All Israelites are to rise. Dan. xii. 2; 1 En. i-xxxvi (except xxii. 13), xxxvii-Ixx, Ixxxili-xc; Ps. lxv (title) in LXX; 2 Macc. vii. 9, &c.; 2 Bar. l-+li. 6. (2) All the received Talmudic view. (3) All mankind are to rise, 4 Ezra vii. 32, 37; Test. 12 Patr. Benj. x. 6-8.

Some Jews believed the soul was immortal, but the body would not rise. Wisdom of Sol. ili. 1, &c., iv. 7, v. 16, viii. 20 (compared with ix. 15, xv. 8) ; Jubilees xxiii. 30.

the earth also... received. ‘So g save that it substitutes a gloss ‘those who are treasured up in it’. Cf. 4 Ezra vii. 32. ¢ are defective : ‘ Sheol shall give back that which has been entrusted to it, that which it has received.’ 8 conflates ¢ and Zu.

The earth gives up the body just as Sheol and Abaddon give up the soul. They are both reunited at the Resurrection that they may be judged together, according to Sanh. 91°. :

Sheol and hell here = the intermediate state. See Ixili. 10 (note).

hell=destruction or Abaddon, Job xxvi.6; Rev. ix. 10. Here the body rises, cf. Ixii. 15, i-xxxvi, Ixxxiii-xc. Also 2 Macc. vil. 9 seqq.; 2 Bar. xxx, I-li.6; 4 Ezra vii. 32, 37. In xci-civ the soul and spirit rise. Cf. Pss. Sol. iii. 16, &c.

2-5. These verses are out of order. The ‘he’ in v. 2 refers to the Elect One in v. 30rv. 5. If we bring 5° before 2 we get five stanzas of three lines each, and the first four begin with ‘in those days’.

2. choose. Cf. Matt. xxv. 32.

‘the day has drawn nigh, &c. Cf. Luke xxi. 28.

3. Cf. xlviltiat, xlixemoealxts 7 i, also xlii. 2 (note).

the Elect One gmu,p, ‘ Mine Elect One? gt. My throne a, ‘ His throne’ 278.

And his mouth shall pour forth all the secrets of wisdom and counsel: For the Lord of Spirits hath given (them) to him and hath glorified him.

4 And in those days shall the mountains leap like rams, And the hills also shall skip like lambs satisfied with milk, And the faces of [all] the angels in heaven shall be lighted up with joy.

52 And the earth shall rejoice, And the righteous shall dwell upon it, And the elect shall walk thereon.

Telignwize See Metal Mountains and the Elect One.

521 And after those days in that place where I had seen all the visions of that which is hidden—for 2 [had been carried off in a whirlwind and they had borne me towards the west—There mine eyes saw all the secret things of heaven that shall be, 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 things are these which I have seen in 4secret?’ And he said unto me: ‘ All these things which thou hast seen shall serve the dominion of His Anointed that he may be potent and mighty on the earth.’ 5 And that angel of peace answered, saying unto me: ‘ Wait a littie, and there shall be revealed unto thee all the secret things which surround the Lord of Spirits. 6 And these mountains which thine eyes have 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 shall be in the presence of the Elect One As wax before the fire, And like the water which streams down from above [upon those mountains], And they shall become powerless before his feet. 7 And it shall come to pass in those days that none shall be saved, Either by gold or by silver, And none be able to escape. 8 And there shall be no iron for war, Nor shall one clothe oneself with a breastplate. Bronze shall be of no service, And tin [shall be of no service and| shall not be esteemed, And lead shall not be desired.

his ... counsel. Emended. g,8 = ‘all the secrets of wisdom shall go forth from the counsel of his mouth’.

a-g put ‘all the secrets’ in the acc. and gw insert ‘and’ after ‘ wisdom’.

4. mountains leap. Cf. Ps. cxiv. 4,6; and for the whole verse cf. Test. 12 Patr. Levi xviii. 5. angels...joy. Cf. Luke xv.1o. We can translate either ‘the angels. . as to their faces’ or ‘ the angels—their faces’.

[all] Omit, and read ’&llft for kuélld, as often.

walk g, ‘go’ mtu, ‘go and walk’ 8 (and ¢ over an erasure).

LII. The mountains, and the metals symbolize the future kingdoms of the world. In Dan. ii. 31-45 the metals have this meaning, but the mountain is the Messianic kingdom.

This chapter, however, seems to contain two independent documents. In verses 1-4 the mountains serve to exalt the Messiah’s dominion, in 5~9 they are destroyed before his presence. Again, verse 4 and verse 5 give two independent answers to verse 3. Of the two sources suggested by Beer for the Parables, verses 3-4 thus belong to the Son of Man source, verses 5-9 the Elect One source. Verses I-2 are common to both sources.

I. in that place, i.e. in heaven, xxxix. 3.

2. lead. We expect seven mountains here. Five are given in Ixvii. 4, and tin is added in lii. 8. Cf. Origen,

Contra Celsum, vi. 22 for the gates of the seven metals in the mysteries of Mithra.

4. These world powers show the Messiah’s might by melting before him, as metals before the fire.

5. that angel. Here ‘that’= Greek article. a little +‘ and thou shalt see’ B. surround the Lord of Spirits a7: ‘the Lord of Spirits has established’ 7,t?B.

6-9. No metal will avail as ransom or weapon.

6. wax before the fire, Ps. xcvii. 5; 1 En. i.6; Mic. i. 3, 4, where also ‘ water’ and ‘ streams down’, streams down +‘upon those mountains’ MSS.

nor shall one clothe oneself with a breastplate (or ‘coat of mail’). So, but ~,8 = ‘garment for a coat of mail’ (or ‘ breastplate’). In a—z there is a dittograph.

[shall be... and]. A dittograph.

and shall not be esteemed > ¢.

9 And all these things shall be [denied and] destroyed from the surface of the earth, When the Elect One shall appear before the face of the Lord of Spirits.’ é

LIII—LIV. 6. The Valley of Fudgement: the Angels of Punishment: the Communities of the Elect One.

531 There mine eyes saw a deep valley with open mouths, and all who dwell on the earth and sea and islands shall bring to him gifts and presents and tokens of homage, but that deep valley shall not become full.

2 And their hands commit lawless deeds, And the sinners devour all whom they lawlessly oppress: Yet the sinners shall be destroyed before the face of the Lord of Spirits, And they shall be banished from off the face of His earth, And they shall perish for ever and ever. 3 For I saw all the angels of punishment abiding (there) and preparing all the instruments of Satan. 4 And I asked the angel of peace who went with me: ‘For whom are they preparing these instruments? ’ 5 And he said unto me: ‘ They prepare these for the kings and the mighty of this earth, that they may thereby be destroyed. 6 And after this the Righteous and Elect One shall cause the house of his congregation to appear : henceforth they shall be no more hindered in the name of the Lord of Spirits. 7 And these mountains shall not stand as the earth before his righteousness, But the hills shall be as a fountain of water, And the righteous shall have rest from the oppression of sinners.’

541 And I looked and turned to another part of the earth, and saw there a deep valley with burning 2 fire. And they brought the kings and the mighty, and began to cast them into this deep valley. 3 And there mine eyes saw how they made these their instruments, iron chains of immeasurable weight. 4 And I asked the angel of peace who went with me, saying: ‘ For whom are these chains being pre- 5 pared?’ And he said unto me: ‘ These are being prepared for the hosts of Azazél, so that they may take them and cast them into the abyss of complete condemnation, and they shall cover their jaws with rough stones as the Lord of Spirits commanded. 6 And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance

be [denied] and destroyed. Two alternative renderings, cf. 112%.

LIII. The valley of Jehoshaphat, where God was to assemble and judge the Gentiles, Joel iii. 2, 12.

In Joel Theodotion renders rv xadpav ris kpicews and the Targ. Jon. ‘ plain of the decision of judgement’. The Midrash Mishle 684 holds that God will judge the whole world in this valley. Though usually identified with the Kidron, the valley originally had no locality assigned to it. See Eucyc. Bib. il. 2353.

1. there a-g, ‘and there’ gf. deep valley with open mouths mgzu,8-7. ‘open and deep-mouthed valley ’ g. not become full. This seems inexplicable. 1, 2. The presents and homage of the mighty ones avail not, as they are sinners and oppressors, and therefore torments await them. 2. whom they lawlessly oppress. I emend jésAméwii ‘ produce’ into jésAamawa ‘ oppress’, cf. v. 7. shall perish. All MSS. insert a negative. 3. angels of punishment. See xl, A( (note), also cf. liv. 3-5. abiding mgt(gu). Other MSS. ‘going’. 5. these > guz,7x. prepare 8. >a. this earth: ‘this ’Greek article. 6. house of his congregation. See xxxviil. 1 (note) synagogue. Cf. Ps. Ixxiv. 8. 7. Cf. lii. 6, and Isa. Ixiv. 3; Zech. iv. 7. There is a return to the figurative language of lii, where the mountains = the kingdoms of the earth.

his righteousness a-g. ‘His face’ ¢,/°B-z.

LIV. The writer passes from the valley of judgement and the fetters still in making to the valley of Gehenna where the kings are cast. The fallen angels and the kings are mentioned together as in Isa. xxiv. 21, 22.

1. adeep valley, Gehenna. See xlviii. 9 (note), and cf. lvi. 3, A. This valley of Hinnom lay to the south of

erusalem.

j 3-5. The first judgement of the Watchers, cf. x-xvi. The ‘abyss’ here is only the preliminary place of punishment, Chexis aes

4. chains, ‘ chains of (‘ and’ g¢) instruments’ 7g¢,8-dn.

5. and they shall cover. g reads ‘to cover’.

6. Their second judgement.

on that great day. See xlv. 2 (note).

Note that i in the Parables the guilt of the Watchers lay in becoming subject to Satan. Cf. xl. 7; Jubilees x. 8 seqq.

and °° > g,abcde.

cast them 77,8. > gmq.

furnace a-g, ‘fire’ g,y, ‘furnace of fire’ B-y. Cf. x. 6, xvill. 11, xxi. 7-10, xc. 24, 25. Not Gehenna,

on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth.’

LIV. 7.—LV. 2. Noachic Fragment on the first World Fudgement.

7 And in those days shall punishment come from the Lord of Spirits, and He will open all the chambers of waters which are above the heavens, and of the fountains which are beneath the earth. 8 And all the waters shall be joined with the waters: that which is above the heavens is the masculine, g and the water which is beneath the earth is the feminine. And they shall destroy all who dwell to on the earth and those who dwell under the ends of the heaven. And when they have recognized their unrighteousness which they have wrought on the earth, then by these shall they perish.’ 551 And after that the Head of Days repented and said: “In vain have I destroyed all who dwell 2on the earth.’ And He sware by His great name: ‘ Henceforth I will not do so to all who dwell on the earth, and I will set a sign in the heaven: and this shall be a pledge of good faith between Me and them for ever, so long as heaven is above the earth. And this is in accordance with My command.

LV. 3—LVI. 4. Final Fudgement of Azazel, the Watchers and thetr children.

3 When I have desired to take hold of them by the hand of the angels on the day of tribulation and ‘pain because of this, I will cause My chastisement and My wrath to abide upon them, saith

4 God, the Lord of Spirits. Yet mighty kingst who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azazél, and all his associates, and all his hosts in the name of the Lord of Spirits.’

561 And I saw there the hosts of the angels of punishment going, and they held scourges and chains 2 of iron and bronze. And I asked the angel of peace who went with me, saying: ‘To whom are 3 these who hold the scourges going?’ And he said unto me: ‘ To their elect and beloved ones, that

they may be cast into the chasm of the abyss of the valley. 4 And then that valley shall be filled with their elect and beloved, And the days of their lives shall be at an end, And the days of their leading astray shall not thenceforward be reckoned.

LIV. 7—LV. 2. Interpolated. A digression on the first world-judgement—the Deluge and so a Noachic fragment. Cf. xxxix. 1, 28, liv. 7-lv. 2, lx, Ixv—Ixix. 25. These all (1) disturb the context; (2) claim to be by Noah Ix. 7-11, 24, 25, Ixv-Ixviii. 1; (3) misunderstand the Parables, e.g. combine lii. 1, 2 with liv. 1; (4) give a definite date, Ix. 1 ; (5) i in Ixvili. 2-5 contradict liv. 4-6, lv. 3, 4; (6) confuse the Satans and the fallen angels, Ixix, and make Semjaza the leader, not Azazel; (7) misuse borrowed Res eal terms and phrases, Ix. 11, 24, Ixvil. 8, 10: "also liv. 9, lv.:1,:1x. 10, Ixvi. 105 (8) use the Samaritan chronology, not that of the LXX, see Ixv. 2 (note).

Jubilees x. 13, xxi. lo mention a Book of Noah, whence these passages were interpolated to supply Enoch’s silence about the Flood.

7. above the heavens. All MSS. but ,é wrongly add ‘and in addition to the fountains which are beneath the heavens ’.

8. In primitive Babylonian cosmology water = the primitive element or the original male and female elements.

g. all who dwell, &c. Cf. xxxvii. 5 (note).

when, emended : ‘inasmuch as’ ¢w#,ew. ‘on this account’ gwzgt?B8-ew. The translator misread ‘3 (Heb.) or 8 (Aramaic). Yet ‘on this account’ may bé right, but requires ‘ shall recognize ’.

LV. 1. the Head of Days, inappropriately introduced by interpolator. > repented. Cf. Gen. viii. 21. this i is in accordance with My command gz, ‘this is My command’ 7m, ‘this command is according to My desire’ g, ‘ after this according to My command’ ub. 3. resumes liv. 6 day of tribulation and pain. See xlv. 2 (note). because of this. Text = ‘before this’. I will cause... to abide a-gw, ‘shall abide’ ¢,8-d. chastisement... wrath a, ~ 6. 4. The kings have to witness Azazel’s judgement, and thence infer their own. Perhaps we should read ‘ Ye kings and mighty’. of glory a-g, ‘of My glory’ gf. LVI. 1-4. The Watchers and the demons are now judged. The demons, or ‘beloved’ (x. 12, xiv. 6), at last fill the valley. See lili. 1. scourges and ¢. >gf,8: mu read ‘and’. 2. these who 2’, ‘these’ mgZ!z, ‘who’ B-x. the scourgesg. >a-—g. 3. chasm of > g. reckoned, i. e. continued.

LVI. 5-8. Last Struggle of the Heathen Powers against [srael.

s And in those days the angels shall return And hurl themselves to the east upon the Parthians and Medes:

They shall stir up the kings, so that a spirit of unrest shall come upon them, And they shall rouse them from their thrones,

That they may break forth as lions from their lairs, And as hungry wolves among their flocks.

6 And they shall go up and tread under foot the land of His elect ones, [And the land of His elect ones shall be before them a threshing-floor and a highway :] 7 But the city of my righteous shall be a hindrance to their horses.

And they shall begin to fight among themselves, And their right hand shall be strong against themselves,

And a man shall not know his brother, Nor a son his father or his mother,

Till there be no number of the corpses through their slaughter, And their punishment be not in vain.

g In those days Sheol shall open its jaws, And they shall be swallowed up therein,

And their destruction shall be at an end; Sheol shall devour the sinners in the presence of the elect.’

LVII. The Return from the Dispersion.

571 And it came to pass after this that I saw another host of wagons, and men riding thereon, and 2 coming on the winds from the east, and from the west to the south. And the noise of their wagons was heard, and when this turmoil took place the holy ones from heaven remarked it, and the pillars

of the earth were moved from their place, and the sound thereof was heard from the one end of heaven

3 to the other, in one day. And they shall all fall down and worship the Lord of Spirits. And this is the end of the second Parable.

5-LVII. 3*. Another section from the ‘ Elect One’ source (see p. 169) which depicts the last struggle of the heathen powers against the Messianic kingdom set up in Jerusalem, and would suit Ixxxiii-xc or xci-civ, but not xxxvii-Ixix, where we have a superhuman Messiah with universal dominion, legions of angels, and the immediate presence of the Almighty, destroying all his enemies with the breath of his mouth. Not only is there a break in the context here, but the Parables deal only in general terms and avoid names and clear indications of date. Not Jerusalem, as here, but a new heaven and earth will be the seat of the kingdom. The date seems clear. The Syrians ceased to be formidable after 100 B.c.: while the Romans are not referred to here. Thus the Elect One Source, if this section belongs to it, may be fixed as written between 100-64 B.C.

5. The Gentiles are stirred up, not by God directly as in Ezek. xxxviii. 14-17, but by angels, as in Dan. x. 13 seqq.

return gvz'g, ‘assemble’ ?tu,8.

6. His elect ones 1° eg¢. ‘their elect ones’ mu,8-e.

[And ... highway]. The construction is against the insertion of these words. threshing-floor. Cf. Isa. xxi. Io.

7. The attack fails, Zech. xii. 2, 3; the invaders disagree, Ezek. xxxviii. 21; Zech. xiv. 13; Hag. ii. 22, and destroy one another. Cf. c. 1-3.

his brother a, ‘his neighbour and his brother’ 8.

no number .. slaughter. ¢ reads ‘for their number through their death and chastisement shall be corpses and it shall not be in vain’. In fact only a scribe in ¢ inserts a negative. Possibly then we should restore ‘ till the number of the corpses be more than myriads’, supposing On wd corrupt for M37.

Sheol shall open its jaws. Cf. Num. xvi. 31-3; Isa. v.14. See Ixiii. Io. shall be atanend g. >48, ‘shall not end’ g, ‘has sunk down’ 7, ‘has been destroyed’ z.

LVII. Dispersed Israel returns from east and west. Cf. Isa. xxvii. 13, xlili. 5, 6, xlix. 12, 22, 23. 1. on the winds. Perhaps read ‘like the winds’.

from the west. ‘to the west’ g. 2. was heard gg,8, ‘was’ mtu.

the pillars..moved. Cf. Hag. ii. 6, 7; Joel iii. 16.

one end.. _ other a-g, ‘ the end of the earth to the end of the heaven’ £.

LVIIJI—LXXI. The Third Parable.

LVIII. The Blessedness of the Saints. 581 And I began to speak the third Parable concerning the righteous and elect.

2 Blessed are ye, ye righteous and elect, For glorious shall be your lot.

3 And the righteous shall be in the light of the sun, And the elect in the light of eternal life : The days of their life shall be unending, And the days of the holy without number.

4 And they shall seek the light and find righteousness with the Lord of Spirits : There shall be peace to the righteous in the name of the Eternal Lord.

5 And after this it shall be said to the holy in heaven That they should seek out the secrets of righteousness, the heritage of faith: For it has become bright as the sun upon earth, And the darkness is past.

6 And there shall be a light that never endeth, And to a limit (lit. ‘number ’) of days they shall not come, For the darkness shall first have been destroyed, [And the light established before the Lord of Spirits] And the light of uprightness established for ever before the Lord of Spirits.

LIX. The Lights and the Thunder.

591 [In those days mine eyes saw the secrets of the lightnings, and of the lights, and the judgements they execute (lit. ‘their judgement’): and they lighten for a blessing or a curse as the Lord of

2 Spirits willeth. And there I saw the secrets of the thunder, and how when it resounds above in the heaven, the sound thereof is heard, and he caused me to see the judgements executed on the earth, whether they be for well-being and blessing, or for a curse according to the word of the Lord of Spirits.

3 And after that all the secrets of the lights and lightnings were shown to me, and they lighten for blessing and for satisfying. |

Book of Noah—a Fragment. LX. Quaking of the Heaven: Behemoth and Leviathan: the Elements.

60: Inthe year 500, in the seventh month, on the fourteenth day of the month in the life of fEnochf. In that Parable I saw how a mighty quaking made the heaven of heavens to quake, and the host of the Most High, and the angels, a thousand thousands and ten thousand times ten thousand, were

LVIII. The third Parable begins. Much seems to have been lost, to make room for the Noachic fragments. As it stands, it embraces lviii, ]xi—lxiv, lxix. 26-9. The main theme is the final judgement by the Son of Man, especially over the great ones, and the ensuing bliss of the righteous.

2. your lot, preserved for them by the Messiah xlviii. 7.

3. light of the sun. See xxxviii. 4 (note), and verse 4 here.

eternal life. See xxxvii. 4 (note). Cf. Dan. xii. 2; Pss. Sol. iii. 16.

4. the Eternal Lord or ‘Lord of the ages’. See Ixxxi. 10. Cf. i. 3, xii. 3, Ixxxii. 7, Ixxxiv. 2.

5. secrets of righteousness, i.e. their hidden recompense, as in xxxvili. 3, and xlviii. 7. They must still ‘seek’, and so their life is progressive.

heritage of faith. Cf. xxxix. 6, Ixi. 4, 11. 6. never endeth, emended for MSS. ‘cannot be numbered’. [And ... Spirits]. Dittograph of following line. LIX. An intrusion of the same class as xli. 3-8, xliii, xliv, probably from a Noah-Apocalypse. 1. Cf. Job xxxvi. 31, xxxvil. 5, 13, xxxvili. 24-7, for their ethical ends. In a, ‘and in’ p. of the lights a,ev, ‘the lights’ B-ev. a blessing oracurse. Cf. xli. 8; Job xxxvi. 31. he caused a-z, ‘they caused’ abdovx,a,b. judgements. Text has read olkjpara for kpivara. on the earth. All MSS. but z add ‘and the voice of the thunder’.

LX. One of the Noachic fragments. See liv. 7 (note), also notes on Ix. I, 2, 6, 10, 11, &c.

I. the year 500. This date is drawn from Gen. v. 32, and is a date in the life of Noah, not of Enoch; so for ‘Enoch’ read ‘ Noah’.

in the seventh month, &c., the eve of the Feast of Tabernacles according to the Levitical Law. In that Parable, unsuitable to the words ‘I saw’, and so no doubt inserted by the interpolator. Read ‘in that vision ’. host of the Most High, &c. Cf. i. 6, 7, 9, for the theophany, also for the host xl. 1, Ixxi. 8, 13.

2 disquieted with a great disquiet. And the Head of Days sat on the throne of His glory, and the angels and the righteous stood around Him. 3 And a great trembling seized me, And fear took hold of me, And my loins gave way, And dissolved were my reins, And I fell upon my face. 4 And Michael sent another angel from among the holy ones and he raised me up, and when he had raised me up my spirit returned; for I had not been able to endure the look of this host, and the 5 commotion and the quaking of the heaven. And Michael said unto me: ‘ Why art thou disquieted with such a vision? Until this day lasted the day of His mercy; and He hath been merciful and 6 long-suffering towards those who dwell on the earth. And when the day, and the power, and the punishment, and the judgement come, which the Lord of Spirits hath prepared for those who worship not the righteous law, and for those who deny the righteous judgement, and for those who take His name in vain—that day is prepared, for the elect a covenant, but for sinners an inquisition.

25 When the punishment of the Lord of Spirits shall rest upon them, it shall rest in order that the punishment of the Lord of Spirits may not come, in vain, and it shall slay the children with their mothers and the children with their fathers. Afterwards the judgement shall take place according to His mercy and His patience.’

7 And on that day were two monsters parted, a female monster named Leviathan, to dwell in the

8 abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named fDididainf, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first

9 man whom the Lord of Spirits created. And I besought the other angel that he should show me the might of those monsters, how they were parted on one day and cast, the one into the abysses

10 of the sea, and the other unto the dry land of the wilderness. And he said to me: ‘Thou son of aman, herein thou dost seek to know what is hidden.’

2. Head of Days. See xlvi. 1 (note); liv. 7 (note). the righteous could hardly have been before God’s throne before the Deluge, as few if any righteous had as yet died.

loins gave way. Ps. Ixix. 23; Isa. xlv. 1. dissolved. All MSS. but w,¢y add ‘and’. Hence # supplies an extra verb ‘ melted’ to ‘ reins,’ 4. Cf. Dan. v. 6, viii. 17, x. 9, 10. Michael as chief archangel (xl. 4, 9) sends ‘the angel of peace’ (v. 24). 5. Michaela. ‘the holy Michael’ 8. merciful and long-suffering. Cf. Ix. 25, 1. 3, 5, Ixi. 13. 6. Cf. 4 Ezra vii. 37. The Deluge has here features belonging properly to the Messianic judgement of the Parables. Lord of Spirits. See xxxviii. 2 (note). worship not. Only w has the negative. If we omit it, we might restore ‘ corrupt ’ instead of ‘ worship’. law. Text =‘judgement’. Heb. 05 has both meanings.

25. punishment...rest. Cf. Ixii. 12.

Afterwards... according to His mercy, i.e. after the Deluge. Cf. Gen. viii. 21, 22; En. lx. 5 (note).

There is a dittograph preceding this verse ‘in order that the punishment of the Lord of Spirits may not be (dcx: ‘may not come’ ¢; all other MSS. omit negative and verb) in vain and may slay the children with their mothers and the children with their fathers’. Before the last sentence ‘ Afterwards, &c.’ all MSS. insert another dittograph ‘when the punishment of the Lord of Spirits shall rest upon these’.

7-10. A fragment dealing with Creation myths.

7. This strange fancy about Behemoth and Leviathan occurs first in Job xl, xli, but Jewish expounders find it also in Gen. i. 21; Ps. 1]. 10; Isa. xxvii. 1. See 4 Ezra vi. 49-52; 2 Bar. xxix. 4, where these monsters are to be the food of the righteous in the Messianic age. See too Weber, Jud. Theol. 202, 389, 402.

that day, i.e. Creation. fountains of the waters. Cf. Gen. vii. 11; Job xxxviil. 16; En. Ixxxix. 7.

8. tDiidaint ~, Dinaddin g, ‘Diindain’ 4, Déndain m,B-eh, Déin (?)'%. Cf. ‘land of Nod’ Gen. iv. 16. See

Jewish Encye. viii. 39. ;

the garden. See xxxii. 3 (note). Whether the earthly or the heavenly garden, it is empty in xxxii. 3-6, and the righteous dead are in the West xxii; it is the abode of the righteous and elect in Enoch’s and Noah’s times, Ixi. 12, lx. 8, 23: of the earliest fathers in Enoch’s time, lxx. 2-4; of Enoch and Elijah in Elijah’s time, Ixxxix. 52 ; of Enoch in Ixv. 2 (see note), and here. This passage (Ix. 8) and the LXX are the oldest witnesses for the translation of Enoch into Paradise. Cf. Latin version of Sir. xliv. 16, Ethiopic of Gen. v. 24. See Weber, L.d.7. 251.

seventh from Adam. Cf. xciii. 3; Jude 14; Jubilees vii. 39.

7-9, 24. Both 4 Ezra vi. 49-52 and 2 Bar. xxix. 4 seem to have drawn on our text.

g. the other angel, see vv. 4 and 11. For the answer see v.24. g,8-2 read ‘that’ for ‘the’.

10. Thou son of man, = Noah. Cf. Ezekiel’s use of the phrase, and contrast the use in the Parables xlvi. 1-3 (note).

BOOK OF ENOCH 60) \1rr—6L ‘7

11 And the other angel who went with me and showed me what was hidden told me what is first and last in the heaven in the height, and beneath the earth in the depth, and at the ends of the 12 heaven, and on the foundation of the heaven. And the chambers of the winds, and how the winds are divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the divisions 13 are divided. And the thunders according to the places where they fall, and all the divisions that are made among the lightnings that it may lighten, and their host that they may at once obey. 14 For the thunder has fplaces of restt (which) are assigned (to it) while it is waiting for its peal; and the thunder and lightning are inseparable, and although not one and undivided, they both go together 15 through the spirit and separate not. For when the lightning lightens, the thunder utters its voice, and the spirit enforces a pause during the peal, and divides equally between them ; for the treasury of their peals is like the sand, and each one of them as it peals is held in with a bridle, and turned back by the power of the spirit, and pushed forward according to the many quarters of the earth. 16 And the spirit of the sea is masculine and strong, and according to the might of his strength he draws it back with a rein, and in like manner it is driven forward and disperses amid all the mountains 17 of the earth. And the spirit of the hoar-frost is his own angel, and the spirit of the hail is a good 18 angel. And the spirit of the snow has forsaken his chambers on account of his strength—There is a Ig special spirit therein, and that which ascends from it is like smoke, and its name is frost. And the spirit of the mist is not united with them in their chambers, but it has a special chamber; for its course is ¢glorioust both in light and in darkness, and in winter and in summer, and in its chamber is an angel. 20 And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the 21 mist are connected, and the one gives to the other. And when the spirit of the rain goes forth from its chamber, the angels come and open the chamber and lead it out, and when it is diffused over the whole earth it unites with the water on the earth. And whensoever it unites with the water on 22 the earth... For the waters are for those who dwell on the earth; for they are nourishment for the earth from the Most High who is in heaven: therefore there is a measure for the rain, 23 and the angels take it in charge. And these things I saw towards the Garden of the Righteous. 24 And the angel of peace who was with me said to me: ‘ These two monsters, prepared conformably to the greatness of God, shall feed .

LXI. Angels go off to measure Paradise: the fudgement of the Righteous by the Elect One: the Praise of the Elect One and of God.

611 And I saw in those days how long cords were given to those angels, and they took to themselves wings and flew, and they went towards the north.

11-13. A long account about physical secrets. The answer to v. 9 comes in v. 24 and is given by the angel of peace. 11. the other angel, &c. Borrowed from xlvi. 2. Cf. xliii. 3. : 12. The powers of nature are personified or regarded as conscious intelligences. Cf. Jubilees ii. 2 ‘angels of the spirit chambers. All MSS. but £ read ‘in the chambers’. how they are weighed. CE. xliii, 2, Job. xxviii. 25. portals. So Flemming emends. lights of the moon. Its various phases. 16. The ebb and flow of the sea, which is also supposed to supply the springs in the mountains. 17. a good angel. Hail often hurts, but yet is not in charge of a demon. 19. Unlike the previous phenomena, mist appears in all seasons, and by night and by day. is glorious. Text may 733. If so, it should have been rendered ‘is oppressive’. in its chamber is an angel /w, ‘its chamber is an angel’ gmzg, ‘in its chamber is light and its angel’ P. 20. The dew dwells at the ends of the heaven. Cf. xxxiv. I, 2; xxxvi. I and Ixxv. 5. 21. The rain is so important for the well-being of man (Job XXXVii. 12, 13) that its spirit is not independent, but subordinated to the angels. Cf. Job xxviii. 26, xxxviii. 25-8 And whensoever ...on the earth a-g (% omits ‘ with the water on the earth’). 22. for mz,8—doyd. oe 2. g,doy,b read ‘from the place of’. g a corruption of mz. 23. the Garden. See v. 8 (note). Note that the seas and the Garden adjoin as in Ixxvii. 3, 4 24. gces back to v. 9. The angel of peace is out of place here. See vv. 4, 9, 11.

LXI. 1. The true text of the Parables is resumed, but the opening verses are difficult, those angels. The reference may be lost. g reads ‘the two angels’. wings, only assigned to angels in the latest books of the O. T. cf. 1 Chron, xxi. 16. towards the north, perhaps Paradise. See xxxii. 3 (note); Ixx. 3.

And I asked the angel, saying unto him: ‘Why have those (angels) taken these cords and gone off?’ And he said unto me: ‘ They have gone to measure.’

And the angel who went with me said unto me:

‘These shall bring the measures of the righteous,

And the ropes of the righteous to the righteous,

That they may stay themselves on the name of the Lord of Spirits for ever and ever.

The elect shall begin to dwell with the elect, And those are the measures which shall be given to faith And which shall strengthen righteousness.

And thése measures shall reveal all the secrets of the depths of the earth, And those who have been destroyed by the desert,

And those who have been devoured by the beasts,

And those who have been devoured by the fish of the sea,

That they may return and stay themselves

On the day of the Elect One;

For none shall be destroyed before the Lord of Spirits, And none can be destroyed.

And all who dwell above in the heaven received a command and power and one voice and one light like unto fire.

And that One (with) their first words they blessed, And extolled and lauded with wisdom, And they were wise in utterance and in the spirit of life.

And the Lord of Spirits placed the Elect One on the throne of glory. And he shall judge all the works of the holy above in the heaven, And in the balance shall their deeds be weighed.

And when he shall lift up his countenance

To judge their secret ways according to the word of the name of the Lord of Spirits, And their path according to the way of the righteous judgement of the Lord of Spirits, Then shall they all with one voice speak and bless,

And glorify and extol and sanctify the name of the Lord of Spirits.

And He will summon all the host of the heavens, and all the holy ones above, and the host of God,

. the angel of peace, in the Elect One sections. the cords a, ‘the long cords’ p. have gone > mud. to measure (7)¢uB. ‘to begin’ gm. 3-5. The measures and ropes seem to represent the nature of the ideal community of the righteous living and departed, and the union and communion of such with one another and with the Lord of Spirits. 3-4. Belong to Son of Man source, as ‘the angel who went with me’ interprets. 3. to the righteous ggtu,n. > m,B—n. stay themselves on. Cf. xlviii. 4, Ixi. 5. 4. righteousness a. £ prefixes ‘the voice of’. 5. The righteous alone rise here; in li. 1, 2 all Israel. devoured !°. g omits next nine words through hmt. A by the beasts zw. ‘by the treasuries’ 7. - reads ‘and by the beasts’ after ‘of the sea’, omitting ‘and .. devoured ’. 6. all who dwell above in the heaven, i.e. the angels as in vv. 8, 10, 12, 1x. 3, xIvil. 2. one voice. Cf. 2 Bar. xxx. 2 ‘in one assemblage of one thought’. 7. that One the Lord of Spirits, or else the Elect One, v. 5. Or better, for Za read da and render ‘with their first words they blessed’. glory a. ‘His glory’ p. the holy, i.e. the angels. Cf. Ixi.6. But g reads ‘the righteous’. ; shall their deeds be weighed mg, B. ‘they (‘he’ Z,abcdefhhkl) shall weigh their deeds’ g. See xli. 1 (note). the word of the name, or ‘command of the name’. Lord of Spirits 2° a. ‘Most High God’ p. sanctify a, 7. ‘ praise’ 6-7. 10. He willsummon. Or if jeséw‘é is a misrendering of Bojoe, render ‘the host... shall cry out’. ’ Cherubin, Seraphin, and Ophannin. Cf. xiv. 11, 18, xx. 7, lxxi. 7. The Cherubim were primarily symbolic figures, the means of revealing or concealing God’s presence, but here an order of angels. Cf Rev. v.6; 2 En. xix. 6, xx. I. The Seraphim served in His immediate presence. They are not classed together in O.T. The Ophannim (i.e. wheels) come from Ezek. i.15. The Talmud classes them with Cherubim and Seraphim, Weber, /iid. Theol. 168, 205.

the Cherubin, Seraphin and Ophannin, and all the angels of power, and all the angels of principalities, and the Elect One, and the other powers on the earth (and) over the water On that day shall raise one voice, and bless and glorify and exalt in the spirit of faith, and in the spirit of wisdom, and in the spirit of patience, and in the spirit of mercy, and in the spirit of judgement and of peace, and in the spirit of goodness, and shall all say with one voice: ‘‘ Blessed is He, and may the name of the Lord of Spirits be blessed for ever and ever.”’

All who sleep not above in heaven shall bless Him :

All the holy ones who are in heaven shall bless Him,

And all the elect who dwell in the garden of life:

And every spirit of light who is able to bless, and glorify, and extol, and hallow Thy blessed name, And all flesh shall beyond measure glorify and bless Thy name for ever and ever.

For great is the mercy of the Lord of Spirits, and He is long-suffering, And all His works and all that He has created

He has revealed to the righteous and elect

In the name of the Lord of Spirits.’

LXII. Fudgement of the Kings and the Mighty: Blessedness of the Righteous, And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell

on the earth, and said: ‘Open your eyes and lift up your horns if ye are able to recognize the Elect One.’ And the Lord of Spirits seated him on the throne of His glory, And the spirit of righteousness was poured out upon him, And the word of his mouth slays all the sinners, And all the unrighteous are destroyed from before his face. And there shall stand up in that day all the kings and the mighty, And the exalted and those who hold the earth, And they shall see and recognize How he sits on the throne of his glory, And righteousness is judged before him, And no lying word is spoken before him.

Then shall pain come upon them as on a woman in travail, [And she has pain in bringing forth]

When her child enters the mouth of the womb,

And she has pain in bringing forth.

And one portion of them shall look on the other, And they shall be terrified,

angels of power and... of principalities. Cf. Rom. vill. 38; Eph. i. 21; Col. i. 16; Test. 12 Patr. Levi iii. 8. the other powers on the earth, i.e. the lower angel-powers over nature. 11. The seven virtues of the praising angels. Cf. xlix. 3. glorify + ‘and praise’ f. exalt > g. in the spirit of patience z/,a. ‘in patience’ other MSS. Blessed is He, &c. Cf. xxxix. 10; and Rev. iv. 9, II, v. 13. 12. who sleep not. Seei. 5 (note). the holy ones a, dway: ‘ His holy ones’ B-dwxy. garden of life. See lx. 8 (note). The LXX chronology is followed here as in all the Parables. Cf. liv. 7 (note). spirit of light, i.e. good spirit, human or angelic. Cf. cviii. 11 ; Luke xvi. 8. blessed a. ‘holy’ 8. 13. mercy. See lx. 5 (note).

LXII. A long account of the judgement, esp. of the kings and mighty. Short accounts occur in xlvi. 4-8, xlviii. 8-10, lili-liv. 3. They behold the Messiah with anguish, and pray for mercy, but are carried off to torment. The righteous are glorified.

I. the kings, &c. See xxxviii. 5.

lift up your horns. Cf. Ps. Ixxv. 4. 2. seated him. So Dillmann emends for MSS. ‘sat’. Cf. Isa. xi. 4. word of his mouth. The judgement is forensic. all the sinners, cf. Ixix. 27 (note). from before a. ‘and from before’ f. 3. righteousness a. ‘the righteous in righteousness’ 8-720, 4, ‘the righteous’ 7za, 6. no lying word. xix. 4. {and ... forth] dittograph of line 4.

5. one portion, &c. Isa. xiii. 8. Cf. Wisdom v. 1 seqq.

II

And they shall be downcast of countenance, And pain shall seize them,

When they see that Son of Man

Sitting on the throne of his glory.

And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden.

For from the beginning the Son of Man was hidden,

And the Most High preserved him in the presence of His might,

And revealed him to the elect.

And the congregation of the elect and holy shall be sown, And all the elect shall stand before him on that day.

And all the kings and the mighty and the exalted and those who rule the earth Shall fall down before him on their faces,

And worship and set their hope upon that Son of Man,

And petition him and supplicate for mercy at his hands.

Nevertheless that Lord of Spirits will so press them That they shall hastily go forth from His presence, And their faces shall be filled with shame,

And the darkness grow deeper on their faces.

And He will deliver them to the angels for punishment,

To execute vengeance on them because they have oppressed His children and His elect And they shall be a spectacle for the righteous and for His elect :

They shall rejoice over them,

Because the wrath of the Lord of Spirits resteth upon them,

And His sword is drunk with their blood.

And the righteous and elect shall be saved on that day, And they shall never thenceforward see the face of the sinners and unrighteous,

And the Lord of Spirits will abide over them, And with that Son of Man shall they eat And lie down and rise up for ever and ever.

And the righteous and elect shall have risen from the earth, And ceased to be of downcast countenance.

And they shall have been clothed with garments of glory,

Son of Man a-wz, ‘Son of the woman’ 77,8. See xlvi. 2 (note). Sitting on the throne of his glory. Cf. Matt. xxv. 31. 6. the kings and the mighty a-z. ‘the mighty Kings’ w,6. rules over all. Dan. vii. 14. who was hidden, or ‘that was hidden’, i.e. the unseen universe. 6,7. hidden. Cf. xviii. 6, 7. Revealed by the Lord of Spirits to the elect, who thus became a congregation, the plant of righteousness of x. 16. 7. from the beginning. So mg?, B-,a. 8. congregation. Cf. xxxviii. I (note). elect and holy a, ‘holy and elect’ 6. ot 10. shame, and darkness. Cf. xlvi. 6; 4 Ezra vii. 55. grow deeper e7,8-7 Cf. Nah. ii. 10. 11. He will deliver them to, &c. So Flemming emends. mf read ‘the angels of punishment shall take them in charge’. angels for punishment. See xl. 7 (note). Cf. liii. 3—liv. 2. 12. spectacle. See xlviii. 9 (note). sword, used figuratively as in Ixili. 11. drunk. Cf. Isa. xxxiv. 6. 14. God Himself (Isa. lx. 19, 20; Zeph. iii. 15-17) and the Messiah (xxxix. 6, 7, xlv. 4) will dwell with the righteous and elect for ever. eat: ‘abide and eat’ B-7}. eat and lie down. Zeph. iii. 13. 4 z a 15. of glory a,zw. ‘of life’ zz.

16 And these shall be the garments of life from the Lord of Spirits : And your garments shall not grow old, Nor your glory pass away before the Lord of Spirits.

LXIII. The unavailing Repentance of the Kings and the Mighty.

631 In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were delivered, that they might fall 2 down and worship before the Lord of Spirits, and confess their sins before Him. And they shall bless and glorify the Lord of Spirits, and say : “Blessed is the Lord of Spirits and the Lord of kings, And the Lord of the mighty and the Lord of the rich, And the Lord of glory and the Lord of wisdom, 3 And splendid in every secret thing is Thy power from generation to generation, And Thy glory for ever and ever:

Deep are all Thy secrets and innumerable, And Thy righteousness is beyond reckoning.

4 We have now learnt that we should glorify

And bless the Lord of kings and Him who is king over all kings.’ 5 And they shall say :

“Would that we had rest to glorify and give thanks

And confess our faith before His glory !

6 And now we long for a little rest but find it not: We follow hard upon and obtain (it) not:

And light has vanished from before us, And darkness is our dwelling-place for ever and ever:

7 For we have not believed before Him Nor glorified the name of the Lord of Spirits, [nor glorified our Lord]

But our hope was in the sceptre of our kingdom, And in our glory.

8 And in the day of our suffering and tribulation He saves us not, And we find no respite for confession

That our Lord is true in all His works, and in His judgements and His justice, And His judgements have no respect of persons.

g And we pass away from before His face on account of our works, And all our sins are reckoned up in righteousness.’

garments of life 7, a-g prefix ‘ your garments’. not grow old; cf. Deut. viii. 4, xxix. 5.

LXIII. A last despairing appeal by the kings and mighty. They justify God’s judgement. Cf. Wisdom y. 3-8. 1. the mighty and the kings a, ‘kings’ aehknvw, ‘ mighty kings’ bcdfilopxy,a,6.

His angels a-tz 8, ‘the angels’ z,g?. 2. They confess what before they denied, xlvi. 5. Bete xx. 2.

splendid . . . power a—wzz, ‘ every secret thing is lighted up and Thy power’ 8. : 5. glorify and give thanks a-g. ‘glorify Him and thank Him’ 7,8 (+‘and bless Him’ 8).

follow hard upon g7,6. > w,z. ‘are driven away’ mg, 0B-z,a,6.

obtain, &c.: g reads ‘ obtain not light ; it has’, &c.

darkness is our dwelling-place. Cf. xlvi. 6. 7. believed or ‘confessed’.

of spirits gv, efv. ‘of lords’ m. ‘of kings’ zz, B-efv.

[our Lord| a, ‘the Lord in all His work’ 8.

sceptre g7, 20,a,. ‘throne’ Zu, fv. ‘sceptre of the throne’ 7,dhk/n. 8. No place of repentance when the final judgement has come.

our Lord is true, &c. Cf. Jub. iv. 21.

to Now they shall say unto themselves: ‘Our souls are full of unrighteous gain, but it does not prevent us from descending from the midst thereof into the tburdenf of Sheol.’ 11 And after that their faces shall be filled with darkness And shame before that Son of Man, And they shall be driven from his presence, And the sword shall abide before his face in their midst.

12 Thus spake the Lord of Spirits: ‘ This is the ordinance and judgement with respect to the mighty and the kings and the exalted and those who possess the earth before the Lord of Spirits.’

LXIV. Vision of the fallen Angels in the Place of Punishment.

64 1,2 And other forms I saw hidden in that place. I heard the voice of the angel saying: ‘ These are

the angels who descended to the earth, and revealed what was hidden to the children of men and seduced the children of men into committing sin.’

LXV. Enoch foretells to Noah the Deluge and his own Preservation.

65 1,2 And in those days Noah saw the earth that it had sunk down and its destruction was nigh. And he arose from thence and went to the ends of the earth, and cried aloud to his grandfather Enoch :

3 and Noah said three times with an embittered voice: ‘Hear me, hear me, hear me.’ And I said

unto him: ‘ Tell me what it is that is falling out on the earth that the earth is in such evil plight

4 and shaken, lest perchance I shall perish with it?’ And thereupon there was a great commotion

5 on the earth, and a voice was heard from heaven, and I fell on my face. And Enoch my grand-

' father came and stood by me, and said unto me: ‘Why hast thou cried unto me with a bitter cry and weeping ?

6 And acommand has gone forth from the presence of the Lord concerning those who dwell on the earth that their ruin is accomplished because they have learnt all the secrets of the angels, and all the violence of the Satans, and all their powers—the most secret ones—and all the power of those

10. Riches avail not to save them. Cf, lii. 7, lili. 1, 2; Ps, xlix. 7-12. unrighteous gain. Cf. Luke xvi. 9, 11; Sir. v. 8. from the midst thereof ggu. ‘from the flame thereof’ xz, B-0. into the tbhurdent. Possibly Bdapw = ‘ stronghold’ was misread as Bdpos, ‘burden’. Or we might read ‘ into the burden of the flame of Sheol’. ie Sheol. See my Commentary for a full discussion of this word’s history. (1) The oldest view occurs in e.g. Job xxx. 23; Num. xvi. 30. It is the place appointed for all living, is beneath the earth, and is the land of destruction, forgetfulness, and silence. The individual does exist, but without joy or contact with God or man. Good and bad fare alike, but the family, and national and social distinctions of the world above are reproduced. Cf. the Homeric Hades. (2) In the second century B.c. the doctrine of future retribution and the Resurrection altered the conception to that of a place of reward, and also that of an intermediate state (cf. li. 1). (3) Owing to the Resurrection being limited to the righteous, Sheol came to mean hell, or Gehenna, as the preliminary or permanent abode of wicked souls (Ixiii. 10, xcix. 11). See Charles, Zhe Doctrine of a Future Life,—passim. 11. Bousset suggests that this verse is an interpolation. It resembles Ixii, 10. darkness and shame. Cf. xlvi. 6, Ixii. 10.

LXIV. A digression on the fallen angels, judged in the second Parable, liv. 3, &c., lv. 3, 4. It is out of the context here, as ‘that place’ in v. 1 cannot be Sheol referred to in Ixiil. Io. 2. I heard, ‘and I heard’ mm, vx. angel, ‘angels’ wz. descended + ‘from heaven’ /, B.

LXV—LXIX. 25. Professedly part of a Noah Apocalypse (see liv. 7), giving here three accounts (1) lxv. 1-Ixvii. 3, the coming Flood and Noah’s escape ; (2) Ixvii. 4-Ixix. 1, the fallen angels’ punishment, and that of the kings and the mighty; (3) Ixix. 2-25, the angels’ fall and the secrets they disclosed.

LXV. 1. Note that the vision is Noah’s. It opens with a sinking of the earth here as with a quaking of the heavens in lx. 1. Noah. ‘I Noah’ Z, and so in first person for verses I and 2. 2. the ends of the earth, i.e. where the entrance to heaven is. Cf. cvi. 8. grandfather, really great-grandfather. Cf. Ix. 8. 4. a voice, the command of verse 6. 6-10%, Text out of order. Clearer if verses 9-10* followed at once on verse 5. 6. those who dwell on the earth, borrowed from the Parables. Cf. xxxvii. 5 (note). have learnt all the secrets, &c. Cf. vii, vill, Ixix. : j all their powers—the most secret ones 7, ‘their secret powers’ 8-an, ‘the powers of their most secret secrets’ 7, ‘their powers’ gz.

who practise sorcery, and the power of witchcraft, and the power of those who make molten images 7 for the whole earth: And how silver is produced from the dust of the earth, and how soft metal 8 originates in the earth. For lead and tin are not produced from the earth like the first : it is a fountain g that produces them, and an angel stands therein, and that angel is pre-eminent.’ And after that my grandfather Enoch took hold of me by my hand and raised me up, and said unto me: ‘ Go, for I have ro asked the Lord of Spirits as touching this commotion on the earth. And He said unto me: ‘‘ Because of their unrighteousness their judgement has been determined upon and shall not be withheld by Me for ever. Because of the sorceries which they have searched out and learnt, the earth and those 11 who dwell upon it shall be destroyed.’’ And these—they have no place of repentance for ever, because they have shown them what was hidden, and they are the damned: but as for thee, my son, the Lord of Spirits knows that thou art pure, and guiltless of this reproach concerning the secrets. 12 And He has destined thy name to be among the holy, And will preserve thee amongst those who dwell on the earth, And has destined thy righteous seed both for kingship and for great honours, And from thy seed shall proceed a fountain of the righteous and holy without number for ever.’

LXVI. The Angels of the Waters bidden to hold them in Check.

66: And after that he showed me the angels of punishment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judgement and destruc-

2 tion on all who [abide and] dwell on the earth. And the Lord of Spirits gave commandment to

the angels who were going forth, that they should not cause the waters to rise but should hold them

3 in check ; for those angels were over the powers of the waters. And I went away from the presence of Enoch.

LXVII. God’s Promise to Noah: Places of Punishment of the Angels and of the Kings.

67: And in those days the word of God came unto me, and He said unto me: ‘ Noah, thy lot has come 2 up before Me, a lot without blame, a lot of love and uprightness. And now the angels are making a wooden (building), and when they have completed that task I will place My hand upon it and preserve it, and there shall come forth from it the seed of life, and a change shall set in so that the 3 earth will not remain without inhabitant. And I will make fast thy seed before me for ever and ever, and I will spread abroad those who dwell with thee : -it shall not be unfruitful on the face of the earth, but it shall be blessed and multiply on the earth in the name of the Lord.’ 4 And He will imprison those angels, who have shown unrighteousness, in that burning valley

the power of witchcraft. Cf. vii. 1, vill. 3. The Deluge is due to the corruption wrought through the angels. 8. from the earth > ¢. is pre-eminent. So7¢. Other MSS.celer est, praecurrit. g. my hand gg. ‘his hand’ s7zu, B. 5 10. withheld. Text‘ reckoned’, i.e. 2WM’ corrupt for J#% in Hebrew, or NINN" for YON’ in Aramaic. sorceries. So Halévy DWN for DwIN ‘months’ in text. This emendation is possible in Aramaic as well as Hebrew. Or N71) might be corrupt in Aramaic for NWND ‘secrets’. II. place of repentance. Text =‘return’. In Hebrew 42WN and in Aramaic N1)'N mean both ‘repentance’ and ‘return’. 12. Noah is to found a new and righteous generation. thy righteous seed gmzu(7), ‘thy seed in righteousness’ . both for kingship ¢(Z), ‘both for kings’ 8, ‘ both kings’ gv. fountain. Cf. Deut. xxxiii. 28; Ps. Ixviii. 26.

LXVI. 1. angels of punishment. They deal solely with the second judgement inthe Parables. Here they wrongly are said to be the agents of the Deluge, and angels over the power of the waters. See xl. 7 (note). Cf. liv. 7

[abide and]. A dittograph > ¢: wz, 6x omit ‘and dwell’.

2. the waters. Text corruptly reads ‘the hands’.

The angels are to pause that the ark may be built. Cf. Rev. vil. 1 seqq.

2. In Ixxxix. 1, Noah himself makes the ark. have completed 4 Soa-f¢ina corrupt form. ‘have gone’ 8. it shall not be unfruitful. Emended. > ddoxy,d. Or we might emend to ‘they shall not tempt (thy seed)’.

LXVII. 4—LXIX. 1. This section deals with the fallen angels’ punishment. Characteristic features of the second judgement are here transferred to the first, and localities distinct in the parables are here confused, e.g. the burning valley of Gehenna is placed among the metal, mountains (xvii. 4), while in liv. I it is in ‘another part of the earth’.

4. The Deluge and the judgement of the fallen angels are mentioned together here as in x. 2, 4, but here (1) the prison is the burning valley (= the Gehenna of liv, though there it is a furnace of fire that receives the angels), and (2) this is the preliminary prison, not the final.

which my grandfather Enoch had formerly shown to me in the west among the mountains of gold

5 and silver and iron and soft metal and tin. And I saw that valley in which there was a great con-

6 vulsion and a convulsion of the waters. And when all this took place, from that fiery molten metal and from the convulsion thereof in that place, there was produced a smell.of sulphur, and it was connected with those waters, and that valley of the angels who had led astray (mankind) burned

7 beneath that land. And through its valleys proceed streams of fire, where these angels are punished who had led astray those who dwell upon the earth.

8 But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit ; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirits

g and see their punishment daily, and yet believe not in His name. And in proportion as the burning of their bodies becomes severe, a corresponding change shall take place in their spirit for ever and ever;

10 for before the Lord of Spirits none shall utter an idle word. For the judgement shall come upon them,

11 because they believe in the lust of their body and deny the Spirit of the Lord. And those same waters will undergo a change in those days; for when those angels are punished in these waters, these water-springs shall change their temperature, and when the angels ascend, this water of the

12 springs shall change and become cold. And I heard Michael answering and saying: ‘ This judgement wherewith the angels are judged is a testimony for the kings and the mighty who possess the

13 earth.’ Because these waters of judgement minister to the healing of the body of the kings and the lust of their body; therefore they will not see and will not believe that those waters will change and become a fire which burns for ever.

LXVIII. Michael and Raphael astonied at the Severity of the fudgement.

681 And after that my grandfather Enoch gave me the teaching of all the secrets in the book in the Parables which had been given to him, and he put them together for me in the words of the book

2of the Parables. And on that day Michael answered Raphael and said: ‘ The power of the spirit transports and makes me to tremble because of the severity of the judgement of the secrets, the judgement of the angels: who can endure the severe judgement which has been executed, and before

in the west, borrowed from lii. 1. It increases the geographical confusion.

5, 6. Features of the Deluge, and volcanic disturbances are combined, the latter connected with the angels’ punishment.

6. burned beneath that land. A subterranean fire was believed to exist under the Gehenna valley. Cf. xxvii. I (note). Cf. too the fate of Sodom.

8. The hot springs result from the meeting of the water and fire underground by which the angels were punished. Herod the Great resorted to such a spring, Callirhoe to the east of the Dead Sea, Joseph. Amz. xvii. 6.5. Cf. the hot springs of Machaerus, Joseph. Bel/. Lud. vii. 6. 3.

in those days—those of the writer.

healing of the body 2, dx. ‘healing of the soul and body’ g#z, B-dx.

punishment of the spirit i.e. in the final judgement.

punished in their body. At present the sin of their spirit entails suffering on the body only, which is healed

by the waters, but in Gehenna spirit and body alike will suffer.

denied the Lord of Spirits. Cf. xxxvili. 2 (note), liv. 7 (note).

see their punishment daily, i.e. can read their future torments in the present ones of the angels. g. The kings will repent under torment, but without avail.

an idle word. Cf. xlix. 4 (note). 10. deny the Spirit of the Lord. This phrase is unique in Enoch, 11. With the angel’s departure the waters cool. Cf. Origen, ¢. Cedsum v. 52.

in these waters a, ‘in those days’ B-v.

12, Michael a, ‘the holy Michael’ B. : ee ks “

13. The waters heal now, and their healing virtue blinds the kings to the fire below which is reserved for their future torment. Cf. v. 8.

kings. Text=‘angels’ i.e. soand0 for xy2bn. lust m, ‘desire’ gg¢u, ‘death’ B-y.

LXVIII. 1. Note that the Parables already exist as a complete work in the hands of the redactor, who confesses to combining them with the Noah fragments. The meaning of this chapter is far from clear.

words of the book. ‘book of the words’ g. !

2. This dialogue of Michael and Raphael sets forth the severity of the judgement over the fallen angels, or rather the Satans.

The power of the spirit. A strange phrase. Halévy suggests that ‘power’ here = 71° in the sense of ‘punishment’.

makes me to tremble. Text‘ provokes me’ ‘J1N’.

because of a-g, ‘and because of’ ¢,(.

judgement of the secrets. Perhaps the penalty for the secrets divulged by the Satans.

of the angels 78. > a-g.

executed + ‘and abides’ 8.

3 which they melt away?’ And Michael answered again, and said to Raphael: ‘ Who is he whose heart is not softened concerning it, and whose reins are not troubled by this word of judgement

4 (that) has gone forth upon them because of those who have thus led them out?’ And it came to pass when he stood before the Lord of Spirits, Michael said thus to Raphael: ‘ I will not take their part under the eye of the Lord; for the Lord of Spirits has been angry with them because they do

5 as if they were the Lord. Therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion (in it), but alone they have received their judgement for ever and ever.’

LXIX. The Names and Functions of the (fallen Angels and) Satans: the secret Oath.

691 And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth.

2 And behold the names of those angels [and these are their names: the first of them is Samjaza, the second Artaqifa, and the third Armén, the fourth Kékabél, the fifth ¢Tardaélf, the sixth Rimjal, the seventh Danjal, the eighth fNéqaélf, the ninth Baragél, the tenth Azazél, the eleventh ArmArdés, the twelfth Batarjal, the thirteenth ,Busaséjalf, the fourteenth Handnél, the fifteenth fTurély, and the sixteenth Simapésiél, the seventeenth Jetrél, the eighteenth Taiméaél, the nineteenth Tirél,

3 the twentieth fRdmaél}, the twenty-first fAzazélf. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens].

4 Thenameof the first Jeqén: that is, the one who led astray [all] the sons of God, and brought them

5 down to the earth, and led them astray through the daughters of men. And the second was named Asbeél: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled

6 their bodies with the daughters of men. And the third was named Gadreél: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed [the weapons of death to the sons of men] the shield and the coat of mail, and the sword for battle, and all the weapons

7 of death to the children of men. And from his hand they have proceeded against those who dwell

$ on the earth from that day and for evermore. And the fourth was named Pénémitie: he taught the

9 children of men the bitter and the sweet, and he taught them all the secrets of their wisdom. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to

to eternity and until this day. For men were not created for such a purpose, to give confirmation 11 to their good faith with pen and ink. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power

3. Michaela. ‘the holy Michael’ 8. So tooinw. 4.

answered + ‘me’ gg.

is not softened 8. ‘is not convicted’ a.

word of judgement (that) has gone forth gg. ‘word: judgement &c.’ mu, B.

because of those who have thus led them out, i. e. the Satans who seduced these angels. 4. do as if they were the Lord. Cf, Isa. xiv. 11-13. 5. all that is hidden a. ‘the hidden judgement’ 8.

neither angel nor man suffers their torments, but these fallen angels alone.

LXIX. 1. make them totremble. Text ‘irritate them’ f\71INN) which has both meanings.

2, 3. I have bracketed 3 and most of 2 as an intrusion. These angels are those who fell in the days of Jared, but in v. 4 seqq. we have Satans. So perhaps read in 2 ‘behold the names of those Satans,’ and go on to 4.

2. The thirteenth is superfluous and not in vi. 7, where see note.

4. In the Parables the Satans and the fallen angels are distinguished. The latter fell in the days of Jared in i-xxxvi, and xci-civ. Here, however, the functions of the two are confused. Azazel causes all sin in i-xxxvi (x. 8), and Semjaza

Jeq6n a-z, Jeqtin £, i.e. ‘inciter’. the sons of God. Cf. Job xxxviii. 7. mended for text ‘the sons of the angels’, i.e. wx was misread as N'DNOD. Z,bcd, &c., add ‘holy’, which may go with ‘sons’ or ‘angels’.

5. Asbeél ‘deserter from God’ or (Schmidt) ‘thought of God’.

6. Gadreél, a Satan, as he led astray Eve. In viii. 1 it is Azazel that makes weapons of war. In Aramaic Gadreel = ‘God is my helper’ NY.

[the weapons ... men] dittograph from end of verse.

8. Pénémiie. Cf. "2°35 ‘the inside’.

9-10. The art of writing is a proof of the degeneracy of the human race. Word of mouth should be sufficient pledge for the righteous.

11. Man was originally righteous and immortal. Cf. Wisdom, i. 13, 143 ii. 23, 24. Cf. Talmud, Weber, /id. Theol. 215, 216, 222, 248. He lost his uprightness and immortality through the devil’s envy, Wisdom ii. 24; the evil knowledge introduced by the Satans or angels, 1 En. Ixix. 11; his own evil act, 1 En. xevill. 4.

pure and righteous a-g, ‘ pure and holy’ g, ‘righteous and pure’ 8.

12 fit is consuming met. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and [the smitings of the soul] the bites of the serpent, and the smitings

13 which befall through the noontide heat, the son of the serpent named Taba‘ét. And this is the ftask} of Kasbeél, the chief of the oath which he showed to the holy ones when he dwelt high

14 above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who

15 revealed all that was in-secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akde in the hand of Michael.

16 And these are the secrets of this oath...

And they are strong through his oath : And the heaven was suspended before the world was created, And for ever.

17 And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity.

18 And through that oath the sea was created, And fas its foundationf He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity.

19 And through that oath are the depths made fast,

And abide and stir not from their place from eternity to eternity. And through that oath the sun and moon complete their course, And deviate not from their ordinance from eternity to eternity.

2t And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity.

22 [And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths 23 from all the quarters of the winds. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the hoar- 24 frost, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever. | 25 And this oath is mighty over them, And through it [they are preserved and] their paths are preserved, And their course is not destroyed.

tit is consuming met. Perhaps read ‘they are being consumed’. 12. Cf. Ps. xci. 5, 6, and Rosenmiiller’s Scfo/za on these verses. Tabat, unknown name. Schmidt, O.7. and Semitic Studies, p. 341, conjecturally restores the lost clause of 12 and all 13. 13. task j»)y emended from text ‘number’ = })3. I cannot interpret this verse. 14. this a, ‘and this’ B. show him a-g, ‘show them’ p. the hidden name that + ‘they might enunciate that (+ ‘evil and’ 7z) hidden name’ zw: + ‘they might see that hidden name and’ £. 16. heaven was suspended. Cf. Job xxvi. 7. 17,,earth).,... water Cf. Ps, xxiv.i2, cxxx vino. from ...mountains...waters. Cf. Ps. civ. 10, 13. beautiful waters a-w, aefhikp. ‘beautiful (>z,ly,2) waters for the living’ w,dc/xy,.. 18. tas its foundationt seemingly corrupt for ‘to limit it’. the sand. Cf. Jer. v.22; Job xxvi. 10; Ps. civ. 9. 19. depths made fast. Cf. Prov. viii. 28. 21. calls them by their names. Cf. xliii. 1 (note). 22-24. An interpolation. 22. quarters. So I render with Flemming, otherwise ‘bands’. 23. the voices of the thunder a. 8 prefixes ‘chambers of’. ‘ ihe i chambers of the hail. Cf. Ix. 11, 19-21. This verse seems to be an interpolation within an interpolation. 2A Clexiin7. 25 Resumes the ‘ oath’ of verses 14-21.

Close of the Third Parable. And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.

And he sat on the throne of his glory,

And the sum of judgement was given unto the Son of Man,

And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.

With chains shall they be bound,

And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth.

And from henceforth there shall be nothing corruptible ;

For that Son of Man has appeared,

And has seated himself on the throne of his glory, And all evil shall pass away. before his face,

And the word of that Son of Man shall go forth And be strong before the Lord of Spirits.

This is the third Parable of Enoch.

(UXX-The final Translation of Enoch.

And it came to pass after this that his name during his lifetime was raised aloft to that Son of Man and to the Lord of Spirits from amongst those who dwell on the earth. And he was raised aloft on the chariots of the spirit and his name vanished among them. And from that day I was no longer numbered amongst them: and he set me between the two winds, between the North and the

4 West, where the angels took the cords to measure for me the place for the elect and righteous. And

there I saw the first fathers and the righteous who from the beginning dwell in that place.

LXXI. Two earlier Visions of Enoch.

And it came to pass after this that my spirit was translated And it ascended into the heavens : And I saw the holy sons of God.

26-29. These verses form the conclusion of the third Parable ; we have returned to its main theme. 26. the name of that Son of Man had been revealed. Cf. Rev. ii. 17, iii. 12. See also 1 En. xlviii. 7, Ixii. 7. 27. on the throne of his glory. See xlv. 3 (note). : the sum, i.e. all judgement. Cf. John v. 22,27. For ‘sum’ cf. YS in Ps. cxxxix. 17. the sinners, esp. the mighty ones in the Parables, though in general also, cf. xxxvili. I, 2, 3, xli. 2, xlv. 2, 5, 6, and be destroyed > g. from off the face of the earth. Cf. xxxviii. 1 (note). 28. Cf. jii—lvi. 29. Summarizes, e. g. xlix. the word of Z, dcehnx: ‘they shall say to’ a-¢ df, &c.

LXX. The writer awkwardly makes Enoch describe his own translation. Otherwise this chapter is in keeping with the Parables. 1. Son of Man. Note the actual pre-existence of the Son of Man here. > Cf. xlvili. 2 (note), and xlvi. 2 (note) and to the Lord gg/,.‘to the Lord’ mz, 8. those who dwell, &c. Cf. xxxvii. 5 (note). 2. he was raised. ‘his name was raised’ ¢. chariots. (Cf. 2 Kings ii. 11. For Enoch’s translation cf. Ixxxvil. 3, 4, Ixxxix. 52. his name mg?. ‘the name’ gv,8. his name, i.e. his person. 3. numbered ggz,z. ‘ dragged’ 7,8-z. between the North and the West. See xviii. 6 (note), xxiv. 1-3 (notes), Ix. 8 (note) and Ixvii. 4. the cords. Cf. lxi. 1 seqq. 4. Paradise already contains his righteous forefathers. Cf. Ixi. 12.

LXXI. Seems to belong to the Parables. There are two visions in this chapter: (1) verses 1-4. Enoch is translated in spirit to the heavens, has a vision of God, and is shown by Michael the secrets of the spiritual and physical worlds. (2) verses 5-17. Again Enoch is translated in spirit to the heaven of heavens and has a vision of God’s house, without Michael’s guidance. Both visions should come before Ixx, which describes the translation of ‘his name’, i.e. his final translation.

1-4. The first vision.

1. translated : ‘hidden’ E, as always. See xii. I (note). ?

holy sons of God. Text has ‘sons of the holy angels’. See Ixix. 4 (note), 5, cvi. 5. The expression ‘sons of Elohim’ in Gen. vi. is the source of this phrase.

They were stepping on flames of fire: Their garments were white [and their raiment], And their faces shone like snow.

And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits.

And the angel Michael [one of the archangels] seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness.

And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones.

And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire.

And my spirit saw the girdle which girt that house of fire, And on its four sides were streams full of living fire, And they girt that house.

And round about were Seraphin, Cherubin, and Ophannin: And these are they who sleep not And guard the throne of His glory.

And I saw angels who could not be counted, A thousand thousands, and ten thousand times ten thousand, Encircling that house.

And Michael, and Raphael, and Gabriel, and Phanuel, And the holy angels who are above the heavens, Go in and out of that house.

And they came forth from that house, And Michael and Gabriel, Raphael and Phanuel, And many holy angels without number.

And with them the Head of Days, His head white and pure as wool, And His raiment indescribable.

And I fell on my face, And my whole body became relaxed, And my spirit was transfigured ;

[and their raiment] a duplicate rendering. 3. and he showed. All MSS. but zw prefix ‘and he showed me all (>8) the secrets of mercy’. As ‘mercy’ is an

alternative rendering for ‘ righteousness’, this is a dittography.

4. Physical secrets here as in xli. 3-8, xliii, xliv occur in contexts of an entirely ethical character. 5-17. The second vision. 5. he translated my spirit a. ‘a spirit translated him’ p. there. MSS. add a gloss ‘in the midst of that light’. 6. the girdle a-g. ‘a girdle’ g,f. ay >B. Michael, &c. See xl. 4-7. go in and out, not so in xiv. 23. 10. Head of Days. See xlvi. 1 (note); Dan. vii. 9. 11. andI fell...relaxed. Cf. Ix. 3. spirit was transfigured. Contrast xxxix. 14; and cf. Asc. Isa. vil. 25.

And I cried with a loud voice, . . . with the spirit of power, And biessed and glorified and extolled.

1z_ And these blessings which went forth out of my mouth were well pleasing before that Head of 13 Days. And that Head of Days came with Michael and Gabriel, Raphael and Phanuel, thousands and ten thousands of angels without number.

[Lost passage wherein the Son of Man was described as accompanying the Head of Days, and Enoch asked one of the angels (as in xlvi. 3) concerning the Son of Man as to who he was.]

14 And he (i.e. the angel) came to me and greeted me with His voice, and said unto me : ‘ This is the Son of Man who is born unto righteousness, And righteousness abides over him, And the righteousness of the Head of Days forsakes him not.’ 15 And he said unto me: ‘ He proclaims unto thee peace in the name of the world to come; For from hence has proceeded peace since the creation of the world, And so shall it be unto thee for ever and for ever and ever.

16 And all shall walk in his ways since righteousness never forsaketh him: With him will be their dwelling-places, and with him their heritage, And they shall not be separated from him for ever and ever and ever.

17 And so there shall be length of days with that Son of Man, And the righteous shall have peace and an upright way In the name of the Lord of Spirits for ever and ever.’

Section III. Cuapters LXXII-LXXXII. Tue Book oF tHe Heaventy LUMINARIES. LXXII. The Sun.

721 The book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world

2 and unto eternity, till the new creation is accomplished which dureth till eternity. And this is the first law of the luminaries: the luminary the Sun has its rising in the eastern portals of the heaven, 3 and its setting in the western portals of the heaven. And I saw six portals in which the sun rises, and

spirit of power. Cf. lxi. 11. Some words seem lost before this phrase. 14-16. Owing to the loss of a reference to the Son of Man, some scribe has altered third to second persons in 14, 16, he gmt. >u. ‘that angel’ gf. This is ... is restored for text ‘Thou art... art’. unto gt, abcf, &c. ‘in’ mg, deh, &c. righteousness. See xlvi. 3 (note) for this attribute of the Son of Man. him restored for ‘thee’. Soin v. 16 Jasszm. 15. proclaims unto thee peace. Cf. Mic. iii. 5; Zech. ix. 10; Isa, lvii. 7. the world to come—the Messianic kingdom. Earliest use of the phrase. See Dalman, Worte Jesu, 120 seqq. 16. all+ ‘shall be and’ B-a/,d. dwelling-places. Cf. xxxix. 4, 7. 17. length of days: i.e. an eternity ; contrast v. 9, x. 17, xxv. 6. : an upright way m. ‘his upright way’ 8. ef support 7. + ‘to the righteous’ all MSS. Note on 14-17. I donot hold, as Bousset, Rel. des Jud. 348, Dalman, Worte Jesu 200, that our text elevates Enoch to the dignity of the Messiah. Bousset quotes 2 En. xxii. 6, Ixvii. 2; Targ. Jon. on Gen. v. 24; Ps. Clem. Hoz,

LXXII. 1. dominion. Cf. Ixxv. 3, Ixxxii. 8-20. names. Cf. Ixxviii. I, 2. origin i.e. rising. , the new creation. Cf. xlv. 4, xci. 15, 16; Isa. Ixv. 17, Ixvi. 22; 2 Pet. ili. 3, 13; Rev. xxi. 1; also the Yasts xiii. 2. Here begins an account of the sun in its progress through the signs of the zodiac, and the resultant increase and decrease of the days and nights. } portals. See Babylonian Creation Epos v.9; K.A.T.° 619, 630. Cf. xxxiii-xxxvi for portals of winds and stars. In Ixxii-Ixxxii, sun, moon, and stars pass through the same portals, but in xxxiii-xxxvi the stars’ portals are small, while in Ixxii. 6 one of the sun’s portals is called ‘great’.

six portals in which the sun sets: and the moon rises and sets in these portals, and the leaders of the stars and those whom they lead: six in the east and six in the west, and all following each other 4in accurately corresponding order: also many windows to the right and left of these portals. And first there goes forth the great luminary, named the Sun, and his circumference is like the circumfer- 5 ence of the heaven, and he is quite filled with illuminating and heating fire. The chariot on which he ascends, the wind drives, and the sun goes down from the heaven and returns through the north in order to reach the east, and is so guided that he comes to the appropriate (lit. ‘ that’) portal and 6 shines in the face of the heaven. In this way he rises in the first month in the great portal, which 7 is the fourth [those six portals in the east]. And in that fourth portal from which the sun rises in the first month are twelve window-openings, from which proceed a flame when they are opened in 8 their season. When the sun rises in the heaven, he comes forth through that fourth portal thirty g Mornings in succession, and sets accurately in the fourth portal in the west of the heaven. And during this period the day becomes daily longer and the night nightly shorter to the thirtieth tio morning. On that day the day is longer than the night by a ninth part, and the day amounts exactly 11 to ten parts and the night to eight parts. And the sun rises from that fourth portal, and sets in the fourth and returns to the fifth portal of the east thirty mornings, and rises from it and sets in the fifth 12 portal. And then the day becomes longer by ftwof parts and amounts to eleven parts, and the night 13 becomes shorter and amounts to seven parts. And it returns to the east and enters into the sixth 14 portal, and rises and sets in the sixth portal one-and-thirty mornings on account of its sign. On that day the day becomes longer than the night, and the day becomes double the night, and the day 15 becomes twelve parts, and the night is shortened and becomes six parts. And the sun mounts up to make the day shorter and the night longer, and the sun returns to the east and enters into the 16 sixth portal, and rises from it and sets thirty mornings. And when thirty mornings are accomplished, 17 the day decreases by exactly one part, and becomes eleven parts, and the night seven. And the sun goes forth from that sixth portal in the west, and goes to the east and rises in the fifth portal for thirty 18 mornings, and sets in the west again in the fifth western portal. On that day the day decreases 19 by ftwof parts, and amounts to ten parts and the night to eight parts. And the sun goes forth from that fifth portal and sets in the fifth portal of the west, and rises in the fourth portal for one- 20 and-thirty mornings on account of its sign, and sets in the west. On that day the day is equalized with the night, [and becomes of equal length], and the night amounts to nine parts and the day to 21 nine parts. And the sun rises from that portal and sets in the west, and returns to the east and rises 22 thirty mornings in the third portal and sets in the west in the third portal. And on that day the night becomes longer than the day, and night becomes longer than night, and day shorter than

leaders of the stars. See Ixxv. 1 (note).

windows. Cf. v. 7, Ixxv. 7.

right and left=south and north.

circumference, a disk or a sphere. Cf. Ixxili. 2, Ixxviii. 3, also xviil. 4, xxiii. 4. . The chariot. Cf. Ixxiil. 2, Ixxv. 3, 8; driven by the wind xviii. 4, Ixxviil. 2. returns through the north. Cf. xli. 5. is so guided, possibly by an angel. The sun is not, as the heavenly bodies are in i-xxxvi, semi-conscious.

6. the first month, of the Hebrews, i.e. Abib (Exod. xiii. 4), the time of the spring equinox. It began the ecclesiastical year and corresponds to our April.

6, 7. the great portal, so distinguished from the twelve window-openings of each portal (Ixxii. 3, Ixxv. 7), with their heat-giving flames.

8. The author replaces the heathen signs of the zodiac by portals, cf. the ‘chamber’ of Ps. xix. 5. Though well aware of a solar year of 365} days, he reckons it as consisting of 364 days, or 52 sabbaths of days. Thus he has eight months of 30 days, and four of 31 days each, the extra day in the latter being ‘on account of the sign’, i.e. that of the equinoxes or solstices. Cf. Ixxii. 13, 19. The division into eighteen parts of the day suits northern Asia at a latitude

a ninth part, i.e. of the whole day, ggu. >m?,@B. All MSS. wrongly insert ‘twice as much’ after ‘ longer’. exactly a. >8.

II. in the fourth +‘ portal’ 9,8-dcdx,a.

12. and!°. >dcdlopxy,a,b.

ttwot. Read ‘one’. 13. it returns a. ‘the sun returns’ B. portall®. >a-4. its sign, i.e. the summer solstice here, cf. v. 19, Ixxv. 3, Ixxvill. 7.

15. mounts up, to start on his return journey to the first portal.

18. ttwot. Read ‘one’.

19. its sign + ‘in the fourth portal (>) in the east’ a

20. [and ... length], a duplicate rendering.

22. and night becomes longer than night, a-m. ‘till the thirtieth morning’ f.

(On5

- day till the thirtieth morning, and the night amounts exactly to ten parts and the day to eight 23 parts. And the sun rises from that third portal and sets in the third portal in the west and returns to the east, and for thirty mornings rises in the second portal in the east, and in like manner sets 24 in the second portal in the west of the heaven. And on that day the night amounts to eleven 25 parts and the day to seven parts. And the sun rises on that day from that second ‘portal and sets in the west in the second portal, and returns to the east into the first portal for one-and-thirty 26 mornings, and sets in the first portal in the west of the heaven. And on that day the night becomes longer and amounts to the double of the day: and the night amounts exactly to twelve parts and 27 the day to six. And the sun has (therewith) traversed the divisions of his orbit and turns again on those divisions of his orbit, and enters that portal thirty mornings and sets also in the west 28 opposite to it. And on that night has the night decreased in length by a fninthf part, and the night 29 has become eleven parts and the day seven parts. And the sun has returned and entered into the second portal in the east, and returns on those his divisions of his orbit for thirty mornings, rising 30 and setting. And on that day the night decreases in length, and the night amounts to ten parts 31 and the day to eight. And on that day the sun rises from that portal, and sets in the west, and returns to the east, and rises in the third portal for one-and-thirty mornings, and sets in the west of the heaven. 32 On that day the night decreases and amounts to nine parts, and the day to nine parts, and the night 33 is equal to the day and the year is exactly as to its days three hundred and sixty-four. And the length of the day and of the night, and the shortness of the day and of the night arise—through the course 34 of the sun these distinctions are made (lit. ‘ they are separated ’). So it comes that its course becomes 35 daily longer, and its course nightly shorter. And this is the law and the course of the sun, and his return as often as he returns sixty times and rises, i.e. the great luminary which is named the sun, 36 for ever and ever. And that which (thus) rises is the great luminary, and is so named according to 37 its appearance, according as the Lord commanded. As he rises, so he sets and decreases not, and rests not, but runs day and night, and his light is sevenfold brighter than that of the moon; but as regards size they are both equal.

LXXIII. The Moon and its Phases.

731 And after this law I saw another law dealing with the smaller luminary, which is named the Moon. 2 And her circumference 1s like the circumference of the heaven, and her chariot in which she rides

3 is driven by the wind, and light is given to her in (definite) measure. And her rising and setting change every month: and her days are like the days of the sun, and when her light is uniform

4 (i.e. full) it amounts to the seventh part of the light of the sun. And thus she rises. And her first phase in the east comes forth on the thirtieth morning : and on that day she becomes visible, and constitutes for you the first phase of the moon on the thirtieth day together with the sun in the

5 portal where the sun rises. And the one half of her goes forth by a seventh part, and her whole

morning, a-g, ef//n. >g. ‘day’ adcd, &c. 25. into the first portal $—a, ‘in it on the first day (?)’ gg, ‘in the sixth portal’ wz, ‘on that day’ Zz. 27. that portal 7,8, ‘all the portals’ a—/. 28. on that night, eg, f ‘on that day’ m7, Bf atninth} part ggwv. >. ‘one part’ ¢, B-a. ‘ninth’ should be ‘eighteenth’, asin 16. Or for ‘decreased in length’ we might emend to ‘ grown shorter than the day’. 31. that portal a-z. ‘that second portal’ 4, B. 35. he returns a-vz, ‘he returns, he returns’ mm, B. sixty times, i.e. two months in each portal, one month on his northward and one month on his southward journey. The author disregards for the time being the extra day in the first, third, fourth, and sixth portals. luminary a. ‘eternal luminary’ p. 37. as he rises, so he sets g, ‘so he rises and (+ ‘so’ gf) he sets’ mg?, ‘and so he sets’ zw, ‘and so he rises and sets’ B-anx. day and night + ‘in his chariot’ 7”, B. sevenfold brighter. Cf. Ixxiii. 2, Ixxviii. 4. Also cf. Isa. xxx. 26. as regards size.... equal. So Lucretius believed, De Rer. Nat. v. 564-91.

LXXIII. This chapter and LX XIV treat of the moon’s course.

2. the heaven a-m, dbcdilo, ‘the sun’ m, aefhknpw.

3. her rising and setting, i.e. the place of her rising and setting.

4. her first phase lit. ‘her beginning’, i.e. the new moon in the popular sense, cn the first day of her visible reappearance.

thirtieth morning, of the solar month.

5-8. The author’s scheme is hard to follow. Apparently the lunar month amounts to 30 days and 29 days alternately, and is divided into two parts. During the first part the moon waxes from new moon to full moon in 14 days when the month is 29 days, and in 15 when the month is 30 days. During the second part it always wanes in 15 days. Again the moon is divided into fourteen parts, i.e. each half surface into seven parts, and the waxing of the

circumference is empty, without light, with the exception of one-seventh part of it, (and) the four- 6 teenth part of her light. And when she receives one-seventh part of the half of her light, her light 7 amounts to one-seventh part and the half thereof. And she sets with the sun, and when the sun rises the moon rises with him and receives the half of one part of light, and in that night in the beginning of her morning [in the commencement of the lunar day] the moon sets with the sun, and 8 is invisible that night with the fourteen parts and the half of one of them. And she rises on that day with exactly a seventh part, and comes forth and recedes from the rising of the sun, and in her remaining days she becomes bright in the (remaining) thirteen parts.

LXXIV. The Lunar Year.

1 And I saw another course, a law for her, (and) how according to that law she performs her monthly 2 revolution. And all these Uriel, the holy angel who is the leader of them all, showed to me, and their positions, and I wrote down their positions as he showed them to me, and I wrote down their months 3 as they were, and the appearance of their lights till fifteen days were accomplished. In single seventh parts she accomplishes all her light in the east, and in single seventh parts accomplishes all her 4 darkness in the west. And in certain months she alters her settings, and in certain months she pursues 5 her own peculiar course. In two months the moon sets with the sun: in those two middle portals the 6 third and the fourth. She goes forth for seven days, and turns about and returns again through the portal where the sun rises, and accomplishes all her light: and she recedes from the sun, and in eight 7 days enters the sixth portal from which the sun goes forth. And when the sun goes forth from the fourth portal she goes forth seven days, until she goes forth from the fifth and turns back again in seven days into the fourth portal and accomplishes all her light : and she recedes and enters into the 8 first portal in eight days. And she returns again in seven days into the fourth portal from which the

9, 10 sun goes forth. Thus I saw their position—how the moons rose and the sun set in those days. And

I

if five years are added together the sun has an overplus of thirty days, and all the days which accrue 1 to it for one of those five years, when they are full, amount to 364 days. And the overplus of the sun and of the stars amounts to six days: in 5 years 6 days every year come to 30 days: and the 2 moon falls behind the sun and stars to the number of 30 days. And the sun and the stars bring in all

moon is due to the successive lighting up of each fourteenth part. Verses 5, 6 suppose the period from new to full moon to be 14 days, verse 7 supposes it to be 15 days.

5. goes forth, MSS. read rehiq é&€yor, which is used of the sun’s rising or appearing. It in turn may render N¥‘, which is used of the rising of the sun and stars. Flemming proposes to emend the text to ré’Aj ‘ visible’.

one-seventh part gg/u, abc, &c. Other MSS. corrupt. (and) the fourteenth part gw. ‘of the fourteenth part’ mz, 8. +‘ of half ’g, needlessly, as the fractions are fractions of half in this verse and the next.

6. one-seventh part 2° emgu,d. ‘the thirteenth part’ 4,7. ‘the fourteenth part’8-dk/o. Apparently++ 7; of S=<5 » of the whole moon are lighted the first day when there are only 14 days to the full moon.

7. half of one part of light, i.e. one twenty-eighth. When the waxing takes 15 days, the moon only receives one twenty-eighth part, and so is practically invisible, the first morning: on the second day she attains to one-fourteenth, and becomes visible.

fourteen g7, abc, &c. ‘thirteen’ mgZ,z/,0. 8. thirteen a, 7. ‘fourteen’ 6-7.

LXXIV. This chapter deals with the moon’s waxing and waning, her monthly change of position with regard to the signs and the sun, and the difference between lunar and solar years.

2. of them all, i.e. the moon’s phases.

fifteen days, i.e. between conjunction and full moon. 3. Cf. Ixxili and Ixxviii. { and in single seventh ... darkness >a,az.

4. peculiar course, independent of the sun, a ’

5, 6. During two months the moon sets with the sun as new moon and as full moon. When the sun is in Aries and Libra the new moon and the full moon are in the third and fourth portals. In verse 6the moon goes forth as it waxes from the third portal to the first in 7 days, turns about and returns to the portal where the sun rises, i. e. the third, in 7 or § days, and there becomes full moon, and proceeds thence through the fourth and fifth to the sixth portal, where she arrives after 8 days. Thence she returns to the third portal in 7 days.

6. and accomplishes. ‘and in that accomplishes’ 2?,8. oa ;

9. how the moons rose and the sun set ag. ‘according to the order of their moons the sun rising and setting’ g, 8.

10, 11. The difference between the lunar and the solar year. The lunar year has 354 days (see Ixxviii. 15). The solar year has 12 months of 30 days, or 360, and also 4 intercalary days in the equinoxes and solstices, in all 364 days (Ixxiv. 10, 12). In verses 10% and 11 these intercalary days are neglected, and so the solar year has only 360 days, or 6 days more than the lunar.

11. the moon 72: a has transposed the word to the next sentence, as subject to ‘bring in’.

12. Accuracy of the solar and sidereal time-division. Jubilees vi. 32-6 protests against the use of the lunar year.

and the sun. So gm? except that they prefix ‘from’ before ‘the sun’, >gz, 8. ) and the stars w, ‘and from the stars’ gmt, >Z*, 8. Here all MSS. add ‘and (>) the moon’, following the lead of a.

the years exactly, so that they do not advance or delay their position by a single day unto eternity ; 13 but complete the years with perfect justice in 364 days. In 3 years there are 1,092 days, and in 145 years 1,820 days, so that in 8 years there are 2,912 days. For the moon alone the days amount

in 3 years to 1,062 days, and in 5 years she falls 50 days behind: [i.e. to the sum (of 1,770) there is 15 to be added (1,000 and) 62 days.] And in 5 years there are 1,770 days, so that for the moon the days 16 in 8 years amount to 2,832 days. [For in 8 years she falls behind to the amount of 80 days], all the 17 days she falls behind in 8 years are 80. And the year is accurately completed in conformity with their world-stations and the stations of the sun, which rise from the portals through which it (the sun) rises and sets 30 days.

751 And the leaders of the heads of the thousands, who are placed over the whole creation and over all the stars, have also to do with the four intercalary days, being inseparable from their office, according to the reckoning of the year, and these render service on the four days which are not

2 reckoned in the reckoning of the year. And owing to them men go wrong therein, for those luminaries truly render service on the world-stations, one in the first portal, one in the third portal of the heaven, one in the fourth portal, and one in the sixth portal, and the exactness of the year is accom-

3 plished through its separate three hundred and sixty-four stations. For the signs and the times and the years and the days the angel Uriel showed to me, whom the Lord of glory hath set for ever over all the luminaries of the heaven, in the heaven and in the world, that they should rule on the face of the heaven and be seen on the earth, and be leaders for the day and the night, i.e. the sun, moon, and stars, and all the ministering creatures which make their revolution in all the chariots

40f the heaven. In like manner twelve doors Uriel showed me, open in the circumference of the sun’s chariot in the heaven, through which the rays of the sun break forth: and from them is warmth

5 diffused over the earth, when they are opened at their appointed seasons. [And for the winds and

6 the spirit of the dewf when they are opened, standing open in the heavens at the ends.] As for the twelve portals in the heaven, at the ends of the earth, out of which go forth the sun, moon, and stars,

7 and all the works of heaven in the east and in the west, There are many windows open to the left and right of them, and one window at its (appointed) season produces warmth, corresponding (as these do) to those doors from which the stars come forth according as He has commanded them,

8 and wherein they set corresponding to their number. And I saw chariots in the heaven, running

gin the world, above those portals in which revolve the stars that never set. And one is larger than all the rest, and it is that that makes its course through the entire world. but complete = adda reAovow, corrupted into a\Aarrovow, whence the Ethiopic text.

13-16. Merely seem to assert that the solar year of 364 days exceeds the lunar of 354 by 1o days. But why should eight years be referred to? The author seems to have in mind the eight-year cycle or octaetris, which, however, allowed for 3654 days in the solar year. See special Introduction to Ixxii—Ixxxii, p. 150 in my new Commentary.

14. The totals for 3 and 5 years are added together to give the total for 8 years. (1062+1770=2832.)

The brackets indicate a marginal gloss. (z000 and) found only in the margin of ¢.

17. their world-stations a-7z, ‘their stations’ 7, B.

LXXV. The intercalary days, the stars, and the sun.

1. The four intercalary days are under charge of the highest stars, the leaders of the heads of ten thousands. See Ixxxil. II, 12.

their office 7. ‘its (>g) office’ a-m. ‘their position’ 2?p. the reckoning !° a: £ prefixes ‘all’. are not reckoned. The popular reckoning was 360 days to the year. Cf. Ixxxii. 5. z. Men reckon wrongly, by omitting these intercalary days, Ixxxii. 4-6. the exactness of the year 7: ‘in exactness the world’ ¢: ‘the exactness of the world’ mtu, 8. In Ethiopic ‘am ‘ year’, and ‘alam‘ world ’. is accomplished gz, 8: ‘accomplishes’ g¢z (taking ‘ the exactness’ as object). 3. These days are, however, real. Uriel showed them to Enoch. Cf. Ixxii. I. signs, i.e. of the Zodiac, Ixxii. 13, 19. Lord of glory a-g: ‘Lord of Spirits’ g : ‘Eternal Lord of glory’ 8-7. See Ixxxiv. 2 (note). Cf. ‘the great Lord, the King of glory,’ Ixxxi. 3. chariots of the heaven. Cf. Ixxii. 5; g reads ‘troops of the heaven’. 4. The variation in the sun’s heat is explained by the twelve openings in the disk of the sun. doors Uriel showed me, open (7)tu, afhikn: ‘open’ g: ‘doors and Uriel showed me’ g.

5. Anintrusion. The first clause is unintelligible, the second ‘ when they’ &c. seems to be a dittograph of the last

clause in 4 and the first in 5. opened a-g. + ‘in the seasons’ 778,

6, 7. Adjoining each one of the sun’s twelve portals are twelve windows open to the left and right of them. Cf. Ixxii. 3, 7. These diffuse warmth over the earth, one being open at a time, and all differing in heating power.

6. This verse begins in a with a dittograph ‘when they are opened’ from v. 4. inserts ‘I saw’, thus altering ‘twelve portals’ from a zominativus pendens into the acc. But Enoch had been viewing them since Ixxil.

8. above + ‘and below’ dcd, &c.

g. one is larger. Perhaps the Great Bear.

LXXVI. The Twelve Winds and their Portals.

76: And at the ends of the earth I saw twelve portals open to all the quarters (of the heaven), from 2 which the winds go forth and blow over the earth. Three of them are open on the face (i.e. the east) of the heavens, and three in the west, and three on the right (i.e. the south) of the heaven, and 3 three on the left (i.e. the north). And the three first are those of the east, and three are of tthe 4 north, and three [after those on the left] of the south, and three of the west. Through four of these come winds of blessing and prosperity, and from those eight come hurtful winds: when they are sent, they bring destruction on all the earth and on the water upon it, and on all who dwell thereon, and on everything which is in the water and on the land. 5 And the first wind from those portals, called the east wind, comes forth through the first portal which is in the east, inclining towards the south: from it come forth desolation, drought, heat, 6 and destruction. And through the second portal in the middle comes what is fitting, and from it there come rain and fruitfulness and prosperity and dew; and through the third portal which lies toward the north come cold and drought. 7 And after these come forth the south winds through three portals: through the first portal of 8 them inclining to the east comes forth a hot wind. And through the middle portal next to it there g come forth fragrant smells, and dew and rain, and prosperity and health. And through the third portal lying to the west come forth dew and rain, locusts and desolation. 1o And after these the north winds: from the seventh portal in the east come dew and rain, locusts 11 and desolation. And from the middle portal come in a direct direction health and rain and dew and prosperity ; and through the third portal in the west come cloud and hoar-frost, and snow and rain, and dew and locusts. 12 And after these [four] are the west winds: through the first portal adjoining the north come forth 13 dew and hoar-frost, and cold and snow and frost. And from the middle portal come forth dew and rain, and prosperity and blessing; and through the last portal which adjoins the south come forth 14 drought and desolation, and burning and destruction. And the twelve portals of the four quarters of the heaven are therewith completed, and all their laws and all their plagues and all their benefactions have I shown to thee, my son Methuselah.

LXXVII. The Four Quarters of the World: the Seven Mountains, the Seven Rivers, &c.

77% And the first quarter is called the east, because it is the first: and the second, the south, because the Most High will descend there, yea, there in quite a special sense will He who is blessed for ever

2 descend. And the west quarter is named the diminished, because there all the luminaries of the

3 heaven wane and go down. And the fourth quarter, named the north, is divided into three parts:

LXXVI. A detailed account of the twelve portals of the winds and the nature of the winds which issue therefrom. Cf. Xxxiii-xxxvi.

I. the quarters. The text wrongly renders MN as ‘wind’. See Ixxvii. I (note).

2artight lett, ck ixxily 3.

3. and 1° S>gmz¢. The words ‘north’ and ‘ south’ are in the wrong order.

4. Through the four portals come beneficial winds, i.e. the middle of the three in each quarter, For the hurtful winds cf. Rev. vil. I seqq.

5-6. Winds from the east, i.e. ESE., E., ENE.

6. what is fitting or ‘advantageous’ or ‘right’. Text=rét'; cf. rét‘ét in v. 11 rendered ‘in a direct direction’,

iad 7-9. Winds from the south, i.e. SES., S., SWS.

7. through the first gz: gmt, 8 prefix ‘the first’.

Io. north winds: MSS. adds a gloss ‘ which is named the sea and which came forth’.

in the east + ‘towards the south’ e¢w: + ‘which inclines towards the south’ mz, B—o,a.

11. in a direct direction. Read perhaps ‘what is fitting’. See v. 6 (note).

health and rain and dewa. §8 puts ‘health’ last. in the west: MSS. add ‘ which inclines to the north’.

14. quarters, MSS. read ‘ portals’ corruptly. ;

all 2 >gz. my son Methuselah. Cf. Ixxxii. 1.

LXXVII. 1-3. The four quarters, and the meaning of their names. They are each explained from the Hebrew. The East D7) is first or foremost ‘27P. The South D177 is where the Most High descends 01 ‘1)). Cf. xxv. 3. The West }48 (not existing in Arama). The North j}B¥ is divided into three parts : one for men, one for waters (NEY an overflowing), and clouds and darkness (}D¥ to conceal), while one contains Paradise (}D¥ to reserve).

1. quarter. Here and in verses 2, 3 the text=‘ wind’ i.e. M1 as in Ezek. xlii. 20.

the first of them is for the dwelling of men: and the second contains seas of water, and the abysses and forests and rivers, and darkness and clouds; and the third part contains the garden of righteousness. 4 Isaw seven high mountains, higher than all the mountains which are on the earth: and thence 5 comes forth hoar-frost, and days, seasons, and years pass away. I saw seven rivers on the earth larger than all the rivers: one of them coming from the west} pours its waters into the Great Sea. 6 And these two come from the north to the sea and pour their waters into the Erythraean Sea in the 7 east. And the remaining four come forth on the side of the north to their own sea, (two of them to) the Erythraean Sea, and two into the Great Sea and discharge themselves there [and some say : 8 into the desert]. Seven great islands I saw in the sea and in the mainland: two in the mainland and five in the Great Sea.

LXXVIII. The Sun and Moon: the Waxing and Waning of the Moon.

78 1,2 And the names of the sun are the following: the first Orjarés, and the second Témas. And the

moon has four names: the first name is Asdnja, the second Ebla, the third Bendasé, and the fourth 3 Erde. These are the two great luminaries: their circumference is like the circumference of the 4 heaven, and the size of the circumference of both is alike. In the circumference of the sun there are seven portions of light which are added to it more than to the moon, and in definite measures it is 5 transferred till the seventh portion of the sun is exhausted. And they set and enter the portals of the west, and make their revolution by the north, and come forth through the eastern portals 6 on the face of the heaven. And when the moon rises one-fourteenth part appears in the heaven : 7 [the light becomes full in her]: on the fourteenth day she accomplishes her light. And fifteen parts of light are transferred to her till the fifteenth day (when) her light is accomplished, according to the sign of the year, and she becomes fifteen parts, and the moon grows by (the addition of) fourteenth 8 parts. And in her waning (the moon) decreases on the first day to fourteen parts of her light, on the second to thirteen parts of light, on the third to twelve, on the fourth to eleven, on the fifth to ten, on the sixth to nine, on the seventh to eight, on the eighth to seven, on the ninth to six, on the tenth to five, on the eleventh to four, on the twelfth to three, on the thirteenth to two, on the fourg teenth to the half of a seventh, and all her remaining light disappears wholly on the fifteenth. And

the garden of righteousness. See lx. 8 (note), Ixx. 3 (note). 4. Note recurrence of the number seven in this book, as in Jewish writers generally. Cf. xvili. 6, xxiv. 2, xxxil. J, Extent isos 37°xci. 16, XCill; Lo; seven high mountains, not those of xviii. 6, xxiv. 2, xxxii. I, though originally they are derived from the same source. pass+‘and go’ g, B. from the +westt, seemingly the Nile. If so ‘Arab (=‘ west’) should bea transliteration of NAY ‘desert’ or ‘ steppe’. the Great Sea, i.e. the Mediterranean. Cf. Num, xxxiv. 6, 7. 6. The Euphrates and the Tigris. The Erythraean Sea, a general name for the Arabian, Persian, and Indian seas. 7. {two of them to) must be supplied. [and some say ...]. A gloss. 8. two in the mainland and five in the Great Sea dcafiloxy,a,o: >‘in the mainland’ aehkn: ‘seven, and two in the Red Sea’ a-7z: ‘ two in the mainland and five in the Red Sea’ #. For the ‘five great islands’ cf. Jub. viii. 29, and for the number ‘seven’ see K.A.7.° 618.

LXXVIII, LXXIX. The relations of the sun and moon are again described as well as the waxing and waning of the moon.

LXXVIII. 1. For Halévy’s interpretations of the names see my Commentary zz /oc. He connects the two names of the sun with the two seasons, cold and hot, in Palestine, and the four names of the moon with its phases.

Be Cr Ixxii. 4, 37, Ixxill. 2. the size of the circumference a: ‘the size’ 8: +‘like the circumference of the heaven’ a-z, a dittography.

4. In Ixxii. 37 and Ixxiii. 3 we are told that the sun’s light is seven times that of the moon: in lIxxiii. 2 that light is added to the moon in due measure. Here we are further told that one-seventh of the sun’s light is gradually transferred to the moon, till the moon is full.

5. by the north. Cf. lxxii. 5.

6-17. The waxing and waning of the moon, the length of the months, &c.

6. See lxxiii. 5, 6 (notes) for the case of fourteen days’ waxing.

[the light becomes full in her] a-w. A duplicate of ‘accomplishes her light’. z is partly untranslatable. 8 reads in this verse ‘and when the moon rises, she appears in the heaven, and has a fourteenth part of her light, and on the fourteenth day she accomplishes all her light’.

7. See lIxxiii. 7, 8 (notes) for the fifteen days’ waxing.

8. As the moon wanes, her light decreases each day by one-fourteenth part: on the fifteenth the remainder, i.e. one twenty-eighth, vanishes.

half of a seventh ¢, 8: ‘half and to a seventh’ a-z.

to in certain months the month has twenty-nine days and once twenty-eight. And Uriel showed me another law: when light is transferred to the moon, and on which side it is transferred to her by 11 the sun. During all the period during which the moon is growing in her light, she is transferring it to herself when opposite to the sun during fourteen days [her light is accomplished in the heaven], 12 and when she is illumined throughout, her light is accomplished full in the heaven. And on the first 13 day she is called the new moon, for on that day the light rises upon her. She becomes full moon exactly on the day when the sun sets in the west, and from the east she rises at night, and the moon shines the whole night through till the sun rises over against her and the moon is seen over against 14the sun. On the side whence the light of the moon comes forth, there again she wanes till all the light vanishes and all the days of the month are at an end, and her circumference is empty, void of 15 light. And three months she makes of thirty days, and at her time she makes three months of twentynine days each, in which she accomplishes her waning in the first period of time, and in the first 16 portal for one hundred and seventy-seven days. And in the time of her going out she appears for 17 three months (of) thirty days each, and for three months she appears (of) twenty-nine each. At night she appears like a man for twenty days each time, and by day she appears like the heaven, and there is nothing else in her save her light.

LXXIX-LXXX. 1. Recapitulation of several of the Laws.

79: And now, my son, I have shown thee everything, and the law of all the stars of the heaven is

2 completed. And he showed me all the laws of these for every day, and for every season of bearing

rule, and for every year, and for its going forth, and for the order prescribed to it every month

3 and every week: And the waning of the moon which takes place in the sixth portal: for in this

4sixth portal her light is accomplished, and after that there is the beginning of the waning: (And

the waning) which takes place in the first portal in its season, till one hundred and seventy-seven

5 days are accomplished: reckoned according to weeks, twenty-five (weeks) and two days. She falls

behind the sun and the order of the stars exactly five days in the course of one period, and when

6 this place which thou seest has been traversed. Such is the picture and sketch of every luminary which Uriel the archangel, who is their leader, showed unto me.

801 And in those days the angel Uriel answered and said to me: ‘ Behold, I have shown thee everything, Enoch, and I have revealed everything to thee that thou shouldst see this sun and this moon, and the leaders of the stars of the heaven and all those who turn them, their tasks and times and departures.

g. twenty-nine days. Cf. Ixxiv. 10-17, Ixxvili. 15-17. once twenty-eight, a reference to the cycle of Callippus, in which the last month in seventy-six years had only 28 days. See my’ Commentary zz /oc., and cf. Ixxiv. 13-16 for a reference to the octaetris. 11. The moon waxes over against the sun on the side turned to the sun, i.e. the western side. [her light .. . heaven]!° 8: >‘in the heaven’a. Bracketed as a dittograph. 13. A true observation. She becomes. 4, @ prefix ‘and’. HSS GnVele Gg = B. at her time + ‘when she is accomplishing her waning’ gv¢, and gw originally. the first period of time, i.e. the first half-year. The author recognizes only two seasons in the year; cf. iii, iv. As often as the moon is in the first portal during the first half-year, she is waning ; cf. xxix. 3, 4. 16. the time of her going out, i.e. the second half of the year. 17. like a man, i.e. a human face. Hence perhaps the name As6nja in v. 2 (Halévy).

LXXIX. 1. my son + ‘ Methuselah’ 2,8. the law of all a-z: ‘all the laws of’ ~,8. 2. of bearing rule a~w: ‘for every power’ B. 3. of the waning a: .‘of the month and of the waning’ 8. 4. (And the waning). Restored. So also Flemming and Martin. 5. She falls behind a-¢: 7 prefixes ‘and’: 4, 8 prefix ‘and how’. and the order. So emended for ‘and (> mq) according to the order of’. Our text here identifies the solar and sidereal systems, as in Ixxiv. 12. one period, i.e. half-year. See xxiv. 10-17.

LX XX. An interpolation. As soon as we pass from Ixxix we enter into a world of new conceptions; the whole interest is ethical and nothing else. There is no fixity at all in natural phenomena: their laws and uniformities are always dependent on the moral action of men. Cf. 4 Ezra v. 1-13.

I. the angel gut: > gu, B.

I have shown mg, 8: ‘I will show’ g7z.

leaders of the stars. Cf. Ixxil. 3, Ixxv. 2, 3

those who turn them, probably the winds. Ct. Ixxii. 5, Ixxiii. 2. and times + ‘and they turn them’ g7z.

e LXXX. 2-8. Perversion of Nature and the heavenly Bodies owing to the Sin of Men.

2 And in the days of the sinners the years shall be shortened, And their seed shall be tardy on their lands and fields, And all things on the earth shall alter,

And shall not appear in their time :

And the rain shall be kept back

And the heaven shall withhold (it). 3 And in those times the fruits of the earth shall be backward, And shall not grow in their time,

And the fruits of the trees shall be withheld in their time.

4 And the moon shall alter her order, And not appear at her time. 5 [And in those days the sun shall be seen and he shall journey in the evening ton the extremity of the great chariot in tthe west] And shall shine more brightly than accords with the order of light.

6 And many chiefs of the stars shall transgress the order (prescribed). And these shall alter their orbits and tasks, And not appear at the seasons prescribed to them.

7 And the whole order of the stars shall be concealed from the sinners, And the thoughts of those on the earth shall err concerning them, [And they shall be altered from all their ways],

Yea, they shall err and take them to be gods.

8 And evil shall be multiplied upon them, And punishment shall come upon them So as to destroy all.’

LXXXI. The Heavenly Tablets and the Mission of Enoch. 811 And he said unto me: * Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.’

2 And I observed the heavenly tablets, and read everything which was written (thereon) and understood everything, and read the book of all the deeds of mankind, and of all the children of flesh

3 that shall be upon the earth to the remotest generations. And forthwith I blessed the great Lord the King of glory for ever, in that He has made all the works of the world,

2-8. Note the tristichs. shall alter 8 (intransitive): a-z give transitive form, and ¢ supplies ‘ its ways’. withhold , 8. ‘stand still’ gg¢u (by change of a vowel point). 5. The first two lines are corrupt and out of the context. If we remove them, verses 4-5 form a tristich relating to the moon. the sun. Text has ‘the heaven’ (mg, 8: ‘in the heaven’ g#z), i.e. DYDY for VOY, and he shall journey in the evening. Text has ‘and hunger shall come’, i.e. 3y7 ‘hunger’ corrupt for ‘evening’. For AN) ‘shall be seen’ we might read N71) ‘shall rise’ (cf. 4 Ezra v. 4), and for yp3 ‘on the extremity’ read pyyn, ‘causing distress’ and make ‘shall come (or ‘journey’)’ refer to the ‘chariot’. Then we have: ‘And in those days the sun shall rise in the evening, || And his great chariot shall journey to the west, causing distress.’ These emendations are possible in Hebrew, but not in Aramaic. 6. chiefs of the stars. Cf. v.1 (note). The MSS. read: ‘chiefs of the stars of the order shall transgress.’ transgress the order. Cf. xviii. 15, xxi. 6. 7. shall be concealed. Contrast Ixxv. 2, and cf. Ixxxii. 4-6. those on the earth, here in the same sense as in the interpolations in the Parables. See xxxvii. 5 (note). [And they ... ways]. Intrusion, possibly a doublet of 6°. take them to be gods. Cf. xix. 1. Acts vii. 42. 8. alla: ‘them all’ B.,

LXXXI. Also an interpolation. is a sort of mosaic, and came probably from the editor of the complete Enoch. ‘Those seven holy ones’ in Ixxxi. 5 are taken from Ixxxvii. 3: ‘the heavenly tablets’ in lxxxi. 1, 2 from xciii. 2, cili. 2: ‘the books of judgement’ from Ixxxix. 61, 64: while lxxxi. 5, 6 refer to Ixxxii. 1, 2 and xci. I.

I. these heavenly tablets. See xlvii. 3 (note). (@-m prefixes ‘the writing of’.

2. the book of mz: ‘the book’ gz: ‘the book and all that was written therein’ g, 8.

3. Cf. xxii. 14 for a like doxology.

the great Lord a: ‘the Lord’ 8. the King of glory for ever a: ‘the Eternal King of glory’ B-dc.

And I extolled the Lord because of His patience, * And blessed Him because of the children of men.

4 And after that I said: ‘Blessed is the man who dies in righteousness and goodness, Concerning whom there is no book of unrighteousness written, And against whom no day of judgement shall be found.’

5 And those seven holy ones brought me and placed me on the earth before the door of my house, and said to me: ‘ Declare everything to thy son Methuselah, and show to all thy children that no 6 flesh is righteous in the sight of the Lord, for He is their Creator. One year we will leave thee with thy son, till thou givest thy (last) commands, that thou mayst teach thy children and record (it) for them, and testify to all thy children ; and in the second year they shall take thee from their midst.

ch ALE thy heart be strong, For the good shall announce righteousness to the good ;

The righteous with the righteous shall rejoice, And shall offer congratulation to one another.

§ But the sinners shall die with the sinners, And the apostate go down with the apostate.

g And those who practise righteousness shall die on account of the deeds of men, And be taken away on account of the doings of the godless.’ 1o And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the

world.

LXXXII. Charge given to Enoch: the four Intercalary Days: the Stars which lead the Seasons and the Months.

821 And now, my son Methuselah, all these things I am recounting to thee and writing down for thee, and I have revealed to thee everything, and given thee books concerning all these: so preserve, my son Methuselah, the books from thy father’s hand, and (see) that thou deliver. them to the generations of the world.

2 Ihave given wisdom to thee and to thy children, [And thy children that shall be to thee], That they may give it to their children for generations, This wisdom (namely) that passeth their thought.

children of men a, /i/oy,,a,6: ‘children of the world’ B-/Az, &c. 4. Contrast the blessing of Ixxii-lxxix and Ixxxii. 45 which is for the man who knows the right reckoning of the years. day of judgement gu. ‘unrighteousness’ g, 77,8. Can this mean that there is no judgement for the righteous? shall be found a-vz: ‘has been found’ 7, 2?,f. 5. those seven holy ones, probably the seven Watchers, cf. xx: 8 reads ‘three’ for ‘seven’. See Ixxxvil. 2, xc. 21, 22. no flesh is righteous. Cf. Job ix. 2; Ps. xiv. 1. Creator. Cf. xciv. 10. 5, 6. These verses are inserted to serve as an introduction to xci-civ. 6. thy son a: ‘thy sons’ B. till. The MSS. add ‘again’, a dittograph of 4y but read with a different pointing. givest thy (last) commands, i.e. the idiomatic meaning of M¥. So mt (g), B-cde: ‘comfortest’ g: ‘growest strong’ cde.

8. go down, i.e. into Gehenna.

Ojbhe righteous die, yet they are taken away to the abodes of the blessed. The phrase is borrowed from Isa. lvii. 1, ‘The righteous is taken away out of the way of (or ‘ because of’) the evil.’ Cf. 2 Kings xxii. 20; Wisdom iv. 7-14. The Hebrew word ‘take away’ occurs in e.g. Num. xx. 26; Ps. civ. 29.

1o. Lord of the world, or ‘ Eternal Lord’ a-g: ‘Lord of theages’ g, 8. Cf. i. 3, xii. 3, lviii. 4, Ixxxi. 3, Ixxxii. 7, Ixxxiv.2.

meget Conclusion of the Book of the Heavenly Luminaries. In xxxiii. 4 Uriel writes down everything for Enoch; but in this book, cf. Ixxii. 1, Ixxiv. 2, Ixxv, 3, xxix, 2-6, Ixxxii. 1, Uriel only shows the hidden things to Enoch, whereas Enoch writes them down. deliver them to the generations of the world, i.e. to all, and not only to the far distant generations as in i-xxxvi, Seei.2. Cf. Tert. Du Cultu Fem. i. 3 ‘Cum Enoch filio suo Matusalae nihil aliud mandaverit quam ut notitiam eorumn posteris suis traderet.’ 2. wisdom, i.e. the revelations. Cf. xxxvii. 4, XCil. I, XCili. 10-14. to thee and to thy children mgwu, 8: ‘to thy son’4 gis corrupt. Cf. Ps. Ixxviii. 5, 6. As Lamech is thus already born, the Samaritan or Massoretic reckoning is followed. [And thy... ]. Interpolation.

3 And those who understand it shall not sleep, But shall listen with the ear that they may learn this wisdom, And it shall please those that eat thereof better than good food,

4 Blessed are all the righteous, blessed are all those who walk in the way of righteousness and sin not as the sinners, in the reckoning of all their days in which the sun traverses the heaven, entering into and departing from the portals for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which

5 lead them and enter with them four days. Owing to them men shall be at fault and not reckon them in the whole reckoning of the year: yea, men shall be at fault, and not recognize them accur-

6ately. For they belong to the reckoning of the year and are truly recorded (thereon) for ever, one in the first portal and one in the third, and one in the fourth and one in the sixth, and the year is completed in three hundred and sixty-four days.

7 And the account thereof is accurate and the recorded reckoning thereof exact; for the luminaries, and months and festivals, and years and days, has Uriel shown and revealed to me, to whom the

8 Lord of the whole creation of the world hath subjected the host of heaven. And he has power over night and day in the heaven to cause the light to give light to men—sun, moon, and stars,

9 and all the powers of the heaven which revolve in their circular chariots. And these are the orders of the stars, which set in their places, and in their seasons and festivals and months.

1o And these are the names of those who lead them, who watch that they enter at their times, in their orders, in their seasons, in their months, in their periods of dominion, and in their positions. 11 Their four leaders who divide the four parts of the year enter first; and after them the twelve leaders of the orders who divide the months ; and for the three hundred and sixty (days) there are heads over thousands who divide the days; and for the four intercalary days there are the leaders which sunder 12 the four parts of the year. And these heads over thousands are intercalated between leader and 13 leader, each behind a station, but their leaders make the division. And these are the names of the leaders who divide the four parts of the year which are ordained: Milki’él, Hel’emmélék, and Mél’éjal, 14 and Narél. And the names of those who lead them: Adnar’él, and Ijastisa’él, and ’Elémé’él—these three follow the leaders of the orders, and there is one that follows the three leaders of the orders which follow those leaders of stations that divide the four parts of the year. 15 In the beginning of the year Melkejal rises first and rules, who is named fTam’aini and sun,f and 16 all the days of his dominion whilst he bears rule are ninety-one days. And these are the signs of the days which are to be seen on earth in the days of his dominion: sweat, and heat, and calms ; and all the trees bear fruit, and leaves are produced on all the trees, and the harvest of wheat, and the rose-flowers, and all the flowers which come forth in the field, but the trees of the winter season 17 become withered. And these are the names of the leaders which are under them: Berka’él, Zélebs’él,

3. better than good food. Cf. Ps. xix. 10, cxix. 103. 4. blessed are all those ¢,8—-y: >gu,y: ‘blessed (+ ‘moreover’ g): are all (+ ‘the righteous’ 7) mg. The four intercalary days introduced by four leaders. Cf. uv. 11, Ixxv. 1, 2. 5; Rl bea. whole reckoning of the year. So with Beer I emend ‘in the reckoning of the whole world’. 6. On the four intercalary days and their portals see Ixxv., the year is completed in three hundred, &c. 8: ‘the year of three hundred. . . is completed’ a-gmz. 7- to whom... hath subjected. Emended from a-g, 8 ‘whom He hath commanded for me’. Lord of the whole creation of the world. Here only; cf. Ixxxiv. 2. g-20. An account of the stars as promised in Ixxil. 1, and declared to be given in lxxix. 1. lo. who watch that they enter. MSS. read ‘who watch and they enter’—? a Hebrew idiom preserved. times + ‘ who lead them in their places’ (>‘ in their places’ z) a. 11. The leaders of the four intercalary days, the twelve months, and the 365 days. ... Sixty (days) there are heads ggu(sm): ‘... sixty-four (days) with the heads’ 4, B. 12. Not clear. a station. ‘his station’ g, a. 13. Milkiel is an inversion of Helemmelek. These four are over the four seasons of the year, and each has three under him, one for every month. 14. Not clear. The latter part of the verse seems to defy explanation. 15-17. The period from spring to summer = 91 days is under the dominion of Melkejal or Milkiel. Heis named “the southern sun’, as Goldschmidt and Beer point out ‘ Tam’Aini’ and ‘sun’ should be read together, 1. e. 3"N WHY. 15. of the year mB: > a-m. 16. calms z: ‘ anxiety’ a-vz. the rose-flowers, not in O.T., except in English version of Isa. xxxv. 1; Cant. ii. I. which come forth a-7z: ‘bloom’ 8: >w. 17. The subordinate leaders are those of the months, three to the quarter.

and another who is added a head of a thousand, called Hilijaséph : and the days of the dominion of this (leader) are at an end.

18 The next leader after him is Hél’emmélék, whom one names the shining sun, and all the days

19 of his light are ninety-one days. And these are the signs of (his) days on the earth: glowing heat and dryness, and the trees ripen their fruits and produce all their fruits ripe and ready, and the sheep pair and become pregnant, and all the fruits of the earth are gathered in, and everything that is

20 in the fields, and the winepress: these things take place in the days of his dominion. These are the names, and the orders, and the leaders of those heads of thousands: Gida’ijal, Ké’él, and Hé’él, and the name of the head of a thousand which is added to them, Asfa’él : and the days of his dominion are at an end.

Section IV. CHapTers LXXXIII—XC. Tue DreEam-Visions.

LXXXIII—LXXXIV. First Dream-Vision on the Deluge.

831 And now, my son Methuselah, I will show thee all my visions which I have seen, recounting 2 them before thee. Two visions I saw before I took a wife, and the one was quite unlike the other : the first when I was learning to write: the second before I took thy mother, (when) I saw a terrible

3 vision. And regarding them I prayed to the Lord. I had laid me down in the house of my grandfather Mahalalel, (when) I saw in a vision how the heaven collapsed and was borne off and fell to

4 the earth. And when it fell to the earth I saw how the earth was swallowed up in a great abyss, and mountains were suspended on mountains, and hills sank down on hills, and high trees were rent

5 from their stems, and hurled down and sunk in the abyss. And thereupon a word fell into my mouth, 6 and I lifted up (my voice) to cry aloud, and said: ‘ The earth is destroyed.’ And my grandfather Mahalalel waked me as I lay near him, and said unto me: ‘ Why dost thou cry so, my son, and why

7 dost thou make such lamentation?’ And I recounted to him the whole vision which I had seen, and he said unto me: ‘A terrible thing hast thou seen, my son, and of grave moment is thy dreamvision as to the secrets of all the sin of the earth: it must sink into the abyss and be destroyed with 8a great destruction. And now, my son, arise and make petition to the Lord of glory, since thou art a believer, that a remnant may remain on the earth, and that He may not destroy the whole

g earth. My son, from heaven all this will come upon the earth, and upon the earth there will be great 10 destruction. After that I arose and prayed and implored and besought, and wrote down my prayer 11 for the generations of the world, and I will show everything to thee, my son Methuselah. And when I had gone forth below and seen the heaven, and the sun rising in the east, and the moon setting in the west, and a few stars, and the whole earth, and everything astHe had known fit in the beginning,

Hilaijaséph. Note play on 401) ‘is added’. 18-20. Summer to autumn. ; 19. the signs of (his) days 8. ‘the days of his sign’ gm (gz). 20. This verse is confused. The three names are those of the leaders of the three months. The fourth, Asfaél, is an inversion of H{ltij4séph (verse 17), and belongs to the first triad. There is no account of the remaining six months. ~ The redactor may have omitted them.

LXXXIII—LXXXIV. The first Dream-Vision deals with the Deluge or first world-judgement.

LXXXIII. 1. my visions a-¢. ‘visions’ Z, 8.

2. Enoch took a wife at 65 (Gen. v. 21). Her name was Edna, 1 En. Ixxxv. 3, cf. Jubilees iv. 19, where these Dream- Visions are referred to. Note that Ixxxili-xc are only dreams, whereas in the other sections Enoch has open intercourse with the angels, and is translated bodily. Yet on asceééc grounds one would expect the bodily translation before marriage, and the dream-visions after.

3. Mahalalel. ‘ Malal’él’ in text.

5. lifted up (my voice) mgu, B-m. ‘arose’ g. ‘began’ /, 2.

7. secrets of all the sin (¢~) 8. ‘sin of all the sin’ gm. ‘sin of all’ g.

and that He...earth 7,8. > a-¢ through hmt. (?). g. from heaven, i. e. ordained of God. {o. The prayer is given in Ixxxiv. 2-6.

and besought a-g. >4g, 8.

my prayer mz,B8. ‘I prayed and’ gs. > gu.

Il. the whole earth gmg, cdfiloy,a,b. > t, abehknx. é

as tHe had knownt it. Read ‘as I had known it,’ or ‘as He had made (or ‘ established ’) it’.

then I blessed the Lord of judgement and extolled Him because He had made the sun to go forth from the windows of the east, tand he ascended and rose on the face of the heaven, and set out and kept traversing the path shown unto him.

841 And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the tongue of flesh, which God has made for the children of the flesh of men. that they should speak therewith, and He gave them breath and a tongue and a mouth that they should speak therewith :

2 ‘Blessed be Thou, O Lord, King, Great and mighty in Thy greatness, Lord of the whole creation of the heaven, King of kings and God of the whole world.

And Thy power and kingship and greatness abide for ever and ever, And throughout all generations Thy dominion ;

And all the heavens are Thy throne for ever,

And the whole earth Thy footstool for ever and ever.

3 For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne, Nor turns away from Thy presence. And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee [for Thou seest everything]. 4 And now the angels of Thy heavens are guilty of trespass, And upon the flesh of men abideth Thy wrath until the great day of judgement. 5 And now, O God and Lord and Great King, I implore and beseech Thee to fulfil my prayer, To leave me a posterity on earth, And not destroy all the flesh of man, And make the earth without inhabitant, So that there should be an eternal destruction. 6 And now, my Lord, destroy from the earth the flesh which has aroused Thy wrath, But the flesh of righteousness and uprightness establish as a plant of the eternal seed, And hide not Thy face from the prayer of Thy servant, O Lord.’

Lord of judgement. Here only.

windows. Never used of the sun in i-xxxvi nor in ]xxii-Ixxxii, where ‘ portal’ is the word. For ‘ windows’ see Ixxii. 3 (note).

+ and he ascended. Read ‘so that he ascended ’, i. e. ny) for by,

LXXXIV. Enoch’s Prayer for his Posterity. 1. The Holy and Great One. See i. 3 (note). tongue of flesh. See xiv. 2. children of the flesh of men gat, abcfhiknx. ‘children of men’ (+ ‘of flesh’ g) gz, de, &c. Lord of the whole creation of the heaven. Here only. Cf. Ixxxii. 7; also lviil. 4 (note). King of kings. ix. 4. God of the whole world. Here only. Cf. i. 3 (note). All the heavens are Thy throne. Isa. lxvi. 1. 3. nothing is too hard for Thee. Jer. xxxii. 17, 27, where the LXX render ‘is hidden from thee’. The MSS. here add a dittograph ‘ and nothing’ (or ‘ no’). Wisdom departs not from... Thy throne. Cf. Wisdom ix. 4, also Prov. viii. 30 in the LXX version juny map avt, and Sirach i. 1. departs not g. Other MSS. ‘departs not from Thee.’ from the place of Thy throne, nor turns away. ext—< nor turns away (ggm corrupt) from her life (>gz) (+‘ from’ mq) Thy throne and’. So transpose ‘nor turns away’, and read ‘from the place’ (’émménbarata) for ‘from her life’ (?@mmanbarta). [for Thou... | A dittograph from the line before. 4. upon the flesh of men. Cf. verses 1, 5 ; Job. xii. Lo. great day of judgement. Most MSS. ‘read ‘day of the great judgement’. See my text. See xlv. 2 (note). Here=the Deluge, but in xix. 1 the final judgement, and so always in xci-civ. 5. Great King. xci. 13. 6. a plant of the eternal seed. See x. 16 (note). Cf. Ixii. 8; xciii. 2, 5, Io.

LXXXV-XC, The Second Dream-Vision of Enoch: the History of the World to the Founding of the Messianic Kingdom.

85 1,2 And after this I saw another dream, and I will show the whole dream to thee, my son. And Enoch lifted up (his voice) and spake to his son Methuselah: ‘To thee, my-son, will I speak: hear my 3 words—incline thine ear to the dream-vision of thy father. Before I took thy mother Edna, I saw in a vision on my bed, and behold a bull came forth from the earth, and that bull was white; and after it came forth a heifer, and along with this (latter)-came forth two bulls, one of them black and 4the other red. And that black bull gored the red one and pursued him over the earth, and thereupon 5 I could no longer see that red bull. But that black bull grew and that heifer went with him, and 6 I saw that many oxen proceeded from him which resembled and followed him. And that cow, that first one, went from the.presence of that first bull in order to seek that red one, but found him 7 not, and lamented with a great lamentation over him and sought him. And I looked till that first g bull came to her and quieted her, and from that time onward she cried no more. And after that she bore another white bull, and after him she bore many bulls and black cows. And I saw in my sleep that white bull likewise grow and become a great white bull, and from him 1o proceeded many white bulls, and they resembled him. And they began to beget many white bulls, which resembled them, one following the other, (even) many.

LXXXVI. The Fall of the Angels and the Demoralization of Mankind.

861 And again I saw with mine eyes as I slept, and I saw the heaven above, and behold a star fell 2 from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began 3 to live with each other. And again I saw in the vision, and looked towards the heaven, and behold , [saw many stars descend and cast themselves down from heaven to that first star, and they became 4 bulls amongst those cattle and pastured with them [amongst them]. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen, 5 and they all became pregnant and bare elephants, camels, and asses. And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their 6horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them.

LXXXV—XC. The second Dream-vision, giving a complete history of the world from Adam down to the final judgement, and the setting up of the Messianic kingdom, As in Ezekiel, men are symbolized by animals, e.g. the patriarchs by bulls, the faithful of later times by sheep. Cf. Ezek. xxxiv. 3, 6, 8. The Gentiles are symbolized by wild beasts and birds of prey, cf. Ezek. xxxix. 17 ; the fallen Watchers by stars; unfallen angels by men. The symbolism is, however, sometimes dropped, and the same symbol may vary in meaning. In the main the narrative is based on the O.T., but some mythical elements from later Jewish exegesis are incorporated.

TLR eee Cie Provenvents 3. Edna. Cf. Ixxxiii. 2. Isaw, &c. Cf. Dan. iv. Io. on my bed g, 8. ‘of my bed’ gat. uw corrupt. white is the colour symbolizing righteousness throughout this vision. Cf. Ixxxv. 8, Ixxxvil. 2, &c., and Isa, i. 18, a heifer Eve. two bulls. Cain, black with his sin; Abel, red as a martyr. 5. that heiferCain’s wife ; according to Jubilees iv. 1, his sister, by name Avan. 6. Eve seeks Abel. lamentation, i.e. Sox, a play on Abel, i.e. Dan, over him g. ‘with regard to him’ g. ‘thereupon’ wzZ, 6. ' ’ 8. another white bull, i.e. Seth. So é¢, 8. ‘a pair of white oxen’ ggw, i.e. Seth and a sister. See Jub. iv. 8, 11. g. Seth and his descendants are righteous. many gmgt. > 8B.

LXXXVI. 1. a star, i.e. Azazel, cf. Ixxxviii. 1; x. 4. In vi all the angels descend together, cf. Talmud (Weber, /7d. 2. And after that 8. ‘and these’ mg. ‘andinthe midst’ ‘and’w. > g. Are the ‘large’ oxen Sethites ? to live with each other. ‘to lament one to (‘ with’ 8) another’ a—g, 8. ‘to live to one another’ g. 3. Fall of the rest of the angels. became bulls amongst those cattle and pastured with them a, ‘were amongst those cattle and bulls, pasturing with them’ p. 4. elephants, camels, and asses, represent the three classes of giants. See vii. 2 (note). 6. children of the earth. The symbolism is dropped for a moment. from them g7z. > other MSS.

LXXXVII. The Advent of the Seven Archangels.

871 And again I saw how they began to gore each other and to devour each other, and the earth

2 began to cry aloud. And I raised mine eyes again to heaven, and I saw in the vision, and behold

there came forth from heaven beings who were like white men: and four went forth from that place

3 and three with them. And those three that had last come forth grasped me by my hand and took

me up, away from the generations of the earth, and raised me up to a lofty place, and showed me

4 a tower raised high above the earth, and all the hills were lower. And one said unto me: ‘ Remain

here till thou seest everything that befalls those elephants, camels, and asses, and the stars and the oxen, and all of them.’

LXXXVIII. The Punishment of the Fallen Angels by the Archangels.

88: And I saw one of those four who had come forth first, and he seized that first star which had fallen from the heaven, and bound it hand and foot and cast it into an abyss: now that abyss was 2 narrow and deep, and horrible and dark. And one of them drew a sword, and gave it to those elephants and camels and asses: then they began to smite each other, and the whole earth quaked 3 because of them. And as I was beholding in the vision, lo, one of those four who had come forth stoned (them) from heaven, and gathered and took all the great stars whose privy members were

like those of horses, and bound them all hand and foot, and cast them in an abyss of the earth.

LXXXIX. 1-9. The Deluge and the Deliverance of Noah.

89: And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;

2 and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents 3 flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface, 4 and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth. 5 And all the cattle of that enclosure were gathered together until I saw how they sank and were 6 swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer

LXXXVII. 1. The conflict of the bulls and giants. 2. The unfallen angels are symbolized by men, as men by animals. and I saw in the vision > gu. four a. ‘one’ p. four ...and three with them. See Ixxxviii. 1 for the ‘four’. The ‘three angels’ are found again in xc. 31. For the seven archangels, cf. Ixxxi. 5, xci. 21, 22, xx. with them 7. ‘with him’ a-7, B. 3, 4. This tower seems to be Paradise, and thus we have in Ixxxiii-xc a conception of its locality and inhabitants quite different from any that has preceded. See Ix. 8 (note). 3. all the hills were lower /, 8. ‘it was built all the hills’ (sc) a-¢. 4. one said a-g, cefhik. ‘they said’ g, B-cefhzk. oxen, and all of them a-z. ‘and all the oxen’ z, B.

LXXXVIII—LXXXIX. 1. Closely connected with x. 1-14, but the variations are too many to presuppose it in quite its present form. Azazel is the only leader here.

LXXXVIII. 1. Cf. x. 4-8, where Raphael binds Azazel.

2. In x. 9, 10 Gabriel performs this task.

\ 3. In x. 12-14 Michael binds and imprisons the Watchers. Semjaza is not mentioned here.

come forth ... stoned (them) from heaven. Read ‘ descended’ for ‘ stoned’, or with z read ‘hurled a sword’. gathered and took /, 8 in sing., w reads ‘gathered’ in sing., 7 reads ‘took’ in sing. an abyss of the earth. Inx. 12 ‘under the hills’.

LXXXIX. 1-9. The Deluge, and Noah’s deliverance. 1. Cf. x. 1-3 where Uriel visits Noah for the same end. To build the ark, Noah becomes a man. that white bull 7. ‘those white bulls’ a—m, p. without his being terrified ggz, ‘terrified as he was’ mz, 8. three bulls—his three sons. covered in, cf. Gen. vii. 16; 1 En. Ixvii. 2. 2. seven. Cf. Ixxvii. 4 (note). 3, 4. The Deluge. 3. saw *° x. ‘caused it not to be seen’ Z, 8. 6. with all the animals, i. e. the real animals.

1 oha

7 see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms

8 of the earth were levelled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness

9 retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.

LXXXIX. 10-27. From the Death of Noah to the Exodus.

to And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, 11 eagles, and ravens; and among them was born a white bull. And they began to bite one another ; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the 12 wild asses multiplied. But that bull which was born from him begat a black wild boar and a white 13 sheep ; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep 14 to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many 15 flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to 16 cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended 17 at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should 18 admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the 19 sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep exceed- 20.ingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became 21 quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep 22 with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep 23 followed Him: and His face was dazzling and glorious and terrible to behold. But the wolves 24 began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between

7. the chasms of the earth. The writer conceives the flood as caused by a cleaving of the depths of the earth, and stayed by their closing up. Cf. Jub. vi. 26; Prayer of Manasses 3. g. and one black 8B. >a. that white bull departed, i.e. Noah died. 10. The symbolism has a new meaning forced upon it by the author. His cattle produce all kinds of four-footed beasts, and birds of prey. Nearly all of these appear later as the enemies of Israel. Cf. Ezek. xxxix. 17. different genera. Here ’ahz4b means races of animals as well as of men. a white bull. Abraham. 11. A wildass. Ishmael. In verses 15, 16 the Arabs or Midianites are called the ‘ wild asses’, not inaptly. Cf. Gen. xvi. 12. Isaac is the ‘ white bull’. the wild asses a, abd, &c.: ‘the wild ass’ cefh. } 12. A black wild boar. Esau. Later Jewish hatred thus associates Edom with the animal most detested. Cf. verses 42, 43, 49,66. In 72 it is used of the Samaritans. A white sheep. Jacob. Israel is the sheep of God’s pasture, Ps. Ixxiv. 1, Ixxix. 13, c. 3; Jer. xxii. I. 13. one of them, i. e. Joseph. the asses. Midianites (v. 11). the wolves, the Egyptians. 16. a sheep which had been saved, i. e. Moses. Lord of the sheep. The usual title in this and the following chapters. 18, another sheep, Aaron. met it a-¢. ‘met that sheep’ 4, B-d. went and gg. > ti, B. - 20-27. The plagues of Egypt and the Exodus. 20. they began a-m: ‘ He began’ m, B

22. glorious and terrible to behold gm: ‘terrible to behold’ gu: ‘ His appearance was terrible and glorious” B=w.

24. led them w. Other MSS. ‘leading them ’ (we must excise ‘and’ in the latter case).

25 them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and [those wolves] ran after them into that sea. 26 And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered 27 those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.

LXXXIX. 28-40. Israel in the Desert, the Giving of the Law, the Entrance into Palestine.

28 But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep 29 pasturing them and giving them water and grass, and that sheep going and leading them. And that 30 Sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and 31 terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them [which was amongst 3z them]: ‘ We are not able to stand before our Lord or to behold Him.’ And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander 33 from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen 34 away. And when they saw it they feared and trembled at its presence, and desired to return to their 35 folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those 36 sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house. 37 And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and 38 approached a stream of water. Then that sheep, their leader which had become a man, withdrew 39 from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. ‘ had fallen asleep and led 4othem’). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.

28-40. Journeyings through the wilderness, the lawgiving on Sinai, and the occupation of Palestine. 28. began to open their eyes, i.e. to recover their spiritual vision and return to God, Cf. Ixxxix. 32, 33, 41, and to see mu, 8. ‘and they saw’ vg. 29. Moses ascends Sinai, and returns to Israel. Exod. XIX.- 31. that sheep with them Aaron. with them gmzg. ‘with him’ ¢, B. : ‘ [which was amongst them | gu. A dittograph. ‘the other sheep which was among (‘ with’ g) them’ wg, . 32. Cf. Exod. xxiv. 12 Sqq-5 Xxxil, again ascended, or ‘returned and ascended’. 33. fallen away + ‘from His path’ p. return to their folds give up their errors. and 8° + ‘after that’ Z, B. 36. Moses becomes a man to build the tabernacle. Cf. verses I, 9. in this vision a-z. ‘there a vision’ B. placed ... in that house, i.e. made the tabernacle the centre of their worship. 37. Death of Aaron and of all the generation that had gone out of Egypt. that sheep /, 8. Soy, but corrupt. zu defective. > q. led them a. ‘led the sheep’ £. a stream, Jordan with a pasture to the east of it. 38. Moses dies. Cf. Deut. xxxiv. Aus Ae 39. the two sheep. Joshua and Caleb, I emend kuéllo6mti ‘all’ to kél’ehomt *the two’. 40. glorious land. Palestine. Cf. Dan. xi. 16, 41.

LXXXIX. 41-50. From the Time of the Fudges till the Building of the Temple.

41 And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.

42 And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up [another sheep] a ram from their

43 midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild

44 boars till he had destroyed them fallf. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it fforsook its gloryf and began to butt those sheep, and trampled upon them, and behaved itself un-

45 seemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that

46 ram which had fforsaken its gloryt. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs

47 oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled

48 down the first ram. And that second ram arose

49 and led the [little] sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the

48 sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.

Greek fragment from Vatican MS., published by Mai, Patrum Nova Bibliotheca, t. ii, deciphered by Gildemeister,

+ n n tad Ek 10d tod ’Evay BiBaAtov xpijars. al ot Kvves ip£avto katecOie Ta TpdBata Kal ot 42 bes kal of GAdmeEKEs KaTHoOLOY avTd, wexpL OU HyeLpev 6 kUplos TOV TpoBdtwy KpLov Eva ek TOY TpoBdTor. Kat 6 kptds otros ip£aro Kepaticew Kat emdidxewy ev 43 Tots Képaow Kal everivaccey els Tovs dA@meKas Kal per avtovs els Tovs tas Kal am@decev Vas TOAAOUS kal pet avtovs...To Tovs Kuvas. Kat ra mpoBara 44 av ot opOadpot nvolynoay €Gedcovto TOV KpLov TOV Ev Tois mpoBdro.s, Ews ob adbixey THY Oddy advTod Kal np€ato mopevecOat tavodia. Kal 6 xtpios tév mpo- 45 Batwv améotetdev tov apva todrov énl dpva Erepov Tob} othoa aditov els Kpidv, ev apyn TOV TpoBdtwv avtl tod Kpiod rod adpévtos tHv dddv adtov. Kat 4 emopevOn mpos adrov Kal €AdAnoev abr@ atyi Kara povas Kal iyeupev avtov els Kpiov Kal eis ApxovTa Kat els Nyovpevoy TGV TpoBdtwy Kal ot Kbves ent Tact tovtois €OABov ta mpdBata. [E&js 8€ rovrows 47 yéypamrat 871] 6 kpids 6 Tp@tos Toy KpLov Tov SevTEpoy a aD, emediaxey kal epvyev amd Tpocdémov avrod’ «it COedpovv, [pyciv|, tov Kpiov tov mpOtov Ews ov émecev euTrpoobev Toy Kuevey. Kat 6 kpids 0 dev- 4 Tepos avamndjoas adnyjoato trey mpoBdrwv. Kat 49 x if Ta mpdBata nvEnOnoar kal emAnObvOnoav Kai mavTEs ot KUves Kal ot GA@TEKES Epvyov aT avTov Kal Edo- Bobvro avtov.

50 And that house became great and broad, and it was built for those sheep: ¢and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower

41-50. The times of the Judges and Kings till the Temple is built. Of 42-9 a fragment of the Greek version survives. Note the ens in v. 49, and also the dyoitv showing quotation

from some catena of excerpts from Enoch.

42. The dogs are the Philistines (46, 47). The foxes are the Ammonites (55), and the wild boars are the

till the Lord of the sheep raised up, &c. gz. Cf. Gk. Other MSS. give ‘till another sheep, the Lord of

the sheep, arose’.

43. that ram. Saul, who did not, however, destroy them all. The Greek has wod\ots. Note the Greek article

= Ethiopic demonstrative ‘ those’.

44. That sheep whose eyes were opened, i.e. Samuel, who alone was seer when there had been no ‘open’ vision. Cf. i. 2; 1 Sam. iii. 1,21. The Greek has ‘sheep’ in the plural.

till. MSS. have #s corrupt for gs. See Gk.

its gloryt, ‘his way’ Gk. For 4595 restore »» 777 ‘the way of the Lord’. 45, 46. David anointed king. Both Samuel and David (until king) are lambs, as Solomon previous to coronation

is a little sheep (v. 484). 45. lamb Gk. ‘sheep’ Eth. MSS.

that ram Gk. ‘that ram, sheep’ d@. ‘that sheep’ other MSS. 46. during Eth. ‘in addition to’ Gk.,, i. e. another sense of emi (Dative not Gen.). 48. led the sheep. So Gk., but Eth. MSS. give ‘led the little sheep’, pointlessly. 48>, And that ram begat... leader of those sheep, should follow v. 49, which suits best the reign of David.

Gk. omits, as it ended with wv. 49.

50. That house = Jerusalem. So Test. Levi x. 4 (quoting this passage). The ‘tower’ is the Temple. ‘A full

table’ refers to the offerings and sacrifices.

it was built ...on the house gy, 2/m0,a,6 (mt, in have ‘that’ before ‘house’): ‘it was built for those sheep (and) a high tower on the house’ 8-7/z0,a,6: ‘it was built for those sheep (and) a lofty tower was built’ g:

m,tlno,a,0 add a dittograph after ‘tower ’—‘ lofty on that house and a tower’.

was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.

[LXXXIX. 51-67. The Two Kingdoms of Israel and ¥udah to the Destruction of Ferusalem.

51 And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep, 52 but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from 53 the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent 54 to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded ; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until 55 those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild 56 beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them, 57 into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured 58 by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts. 59 And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake ‘to the shepherds and their companions: ‘ Let each individual of you pasture the sheep 60 henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed—and them destroy ye.’ And 61 He gave over unto them those sheep. And He called another and spake unto him: ‘ Observe and mark everything that the shepherds will do to those sheep ; for they will destroy more of them than 62 I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he $3 effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my

51-67. Gradual declension of Israel till the Temple is destroyed. 51. forsook ...their house. True only of the Ten Tribes. that their house, ‘that’ in Eth. = roy in Gk. called ... and sent, i.e. the prophets. slay. Cf. 1 Kings xviii. 4. 52. Elijah’s escape and translation. Cf. xciii. 8. from the sheep gm. Other MSS. ‘from the hands of the sheep’. 54. the Lord + ‘of the sheep’ 8. invited that slaughter and betrayed His place, called in the heathen to help them and so betrayed Jerusalem, Cf. 2 Kings xvi. 7. 55- The fall of the two kingdoms, and their oppressors’ names. lions and tigers. Assyrians and Babylonians. In 56, 65 the ‘lions’ are the Babylonians, The ‘ wolves’ are Egyptians, and perhaps the ‘ hyenas’ are the Ethiopians. 56. God forsakes His city and people. . Ep. Barn. xvi. 5 refers to this verse. 57- Lord of the sheep. ‘Lord of the lions’ gmg. the wild beasts > ¢.

59. seventy 8. ‘seven’ a. The ‘seventy shepherds’ raise the most vexed question in Enoch. ‘They are certainly angels, for (1) they exist contemporaneously and receive their commission together, Ixxxix. 59. (2) They are to protect the sheep, and only allow so many to be destroyed by the Gentiles. So they cannot be heathen rulers. (3) Men would have been symbolized by animals. (4) During the earlier period God was Israel’s shepherd, now He withdraws and commits their-pasturing to seventy of his angels. (5) The angel recorder of Ixxxix. 61 is called ‘another’. (6) In the judgement they are classed with the fallen angels, xc. 21-25. (7) God speaks directly to them. After the exile, Israel was not immediately shepherded by God but by His delegates. How was it that righteous Jews as well as apostates perished? Because of the faithlessness with which the seventy angels discharged their trust, and this faithlessness was to be punished in due time. The theory of the seventy shepherds is an extension of the conception of the seventy years of Jeremiah and the seventy periods of Daniel. The events between the fall of Jerusalem and the Messianic kingdom are divided into four periods (1) to the Return under Cyrus, (2) to the conquests of Alexander, (3) to the Seleucid conquests of Palestine, (4) to the Messiah’s reign.

60. The number to be destroyed was a definite one.

61. another, in xc. 14, 22 an archangel and Israel’s guardian angel, i.e. Michael. This task devolves on

63. destroy + ‘of their own caprice’ dcefhnpx.

comprehend, emended by very slight change.

64 command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which

65 the shepherds effect each in his time and lay it all before me.’ And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered

66 those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished

67 that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.

LXXXIX. 68-71. First Period of the Angelic Rulers—from the Destruction of Ferusalem to the Return from the Captivity.

68 And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other

69 in a book how many each one of them destroyed of them. And each one slew and destroyed many

7o more than was prescribed ; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep—(even) everything that they had done, and all that each one of them had made

71 away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.

LXXXIX. 72-77. Second Period—from the Time of Cyrus to that of Alexander the Great.

72 And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that

73 house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.

74 And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise ; and they delivered them in large numbers to their shepherds for destruc-

75 tion, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the

76 beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings

77 of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.

XC. 1-5. Third Pertod—from Alexander the Great to the Graeco-Syrian Domination. 90: And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep),

64. No interference allowed with the shepherds, but only a record of their evil deeds.

65, 66. The lions are the Babylonians, who destroy the ‘ tower’ and the ‘house’. Thus the shepherds begin about 590, or if the Assyrians are meant, about 720. For the ‘ wild boars’, or Edomites, cf. Obad. 1o-12; Ezek. xxv. 12, | xxxv. § sqq.; Isa. Ixiii. 1-14; Ps. cxxxvii. 7.

68. was written w. ‘should write’ ¢. ‘wrote’ other MSS.

69. lament+ ‘very much’ B.

70. The first period ends. It lasts twelve hours (v. 72), i.e. twelve shepherds’ reigns. The periods are divided

71. from his hand gw. ‘in His hand’ B.

72. three of those sheep, Zerubbabel, Joshua, and either Ezra or Nehemiah. The difference in their date is disregarded. Biichler holds that these = three tribes, Levi, Judah, and Benjamin. Cf. T. Joseph xix. 3.

wild boars. Here = Samaritans, not Edomites, as v. 66. 73. named + ‘as before’ ¢. The bread... was polluted. Cf. Mal. i. 7 ‘polluted bread,’ i.e. unclean offerings because of the unworthy and heathenized people and priesthood. Cf. Ass. Mosis. iv. 8. 75. The Dispersion. 76. before the Lord ¢. ‘in the mansions of (‘before’ 8) the Lord’ mgdu, B. the shepherds gg. ‘their shepherds’ ¢, B. gave testimony m7, 8. ‘it was heard’ gg. 77. The second period ends with the fall of the Persian power, which lasts twenty-three hours.

XC. 1. Thirty-five. All the MSS. are corrupt. g¢, B-zy read ‘thirty-seven’ (corrupted further in gz). In xc. 5 at the close of the third period the three periods are summed up as (12 +)23+23=58. ,

and they severally completed their periods as did the first; and others received them into their 2 hands, to pasture them for their period, each shepherd in his own period. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to 3 devour their flesh. And the sheep cried out because their flesh was being devoured by the birds, 4 and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell 5 to the earth and the sheep became few. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times.

XC. 6-12. Fourth Period—from the Graeco-Syrian Domination to the Maccabean Revolt.

6 But behold lambs were borne by those white sheep, and they began to open their eyes and to see, 7 and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to 8 them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep gin pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes Io were opened. And it ftlooked at} them [and their eyes opened], and it cried to the sheep, and the I1 rams saw it and all ran to it: And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the 12 Sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it.

as...the first. As the twelve had fulfilled their times, 'so did the rest of the thirty-five.

others received them. Here we have the transition to the Greek period, i. e. from Alexander to the establishment (expected) of the Messianic kingdom. This period has two divisions: (1) twenty-three shepherds of the Graeco- Egyptian rule of Palestine, 330-200; (2) twelve shepherds of Graeco-Syrian rule from 200 till about 140 or 130.

2. The new world power—of the Greeks, is represented by a new order—birds of prey. The ‘eagles’ are the Greeks or Macedonians. The ‘ravens’ are the Syrians under the Seleucidae (vv. 8, 9, 12). The ‘vultures’ and ‘kites ’ must be the Egyptians under the Ptolemies.

2-4. The Graeco-Egyptian domination.

3. was being devoured a-z. ‘was devoured’ z, B.

T looked ggu. ‘I saw’ m. ‘I cried out’ ¢, B.

4. the dogs, i. e. Philistines (Ixxxix. 42, 46, 47).

neither flesh nor skin. Mic. iil. 2, 3.

5. twenty-three + ‘shepherds’ /, @.

6-17. The fourth and last period of heathen supremacy, the Graeco-Syrian domination over Israel, from 200 to 140 or 130 B.C. See Commentary 77 Joc.

6. behold a. ‘little’ 8.

began to open their eyes: rise of the Chasids, who existed previous to the Maccabean outbreak. See 1 Macc. ii, 42, iii. 13,and 1 En.xc.9. They possessed all the enthusiasm and religious doctrine of the nation. While champions of the law against the Hellenizing Sadducees they held advanced views on the Messianic kingdom and the Resurrection. The writer of these Dream-visions was evidently a Chasid. He teaches the Resurrection, the final judgement, and the kingdom of the Messiah, and above all he criticizes severely the moral and ceremonial irregularities in the services of the second temple (Ixxxix. 73). For this writer the Chasid aims—the re-establishment of the Theocracy and the preparation for the Messianic kingdom—are bound up with the success of the Maccabean leader. This could not be the case after Jonathan’s assumption of the high-priesthood in 153 B.C., which not merely alienated the Chasids from the Maccabean family, but made them its deadly enemies. Thus we date Ixxxili-xc before 153 B.C.

6-7. The Chasids or ‘lambs’ appeal in vain to the nation, owing to foreign oppression.

7. Yea, they cried to them g, i.e. the Jambs cried to the sheep: ‘but they (1. e. the sheep) did not cry to them’ ¢: ‘but they oppressed them’ 7z: ‘ but they did not hear them’ ¢: ‘but the sheep did not cry to them’ B-zvo.

8. one of those lambs. Onias III, put to death by the Syrians in 171 B.C See 2 Macc. iv. 33-35.

g. of one g. ‘one’ other MSS.

The horned lambs must be the Maccabees, and the great horn must be Judas Maccabaeus. This section is thus earlier than Judas’ death in 160 B.c. See my Commentary for further notes. eyes were opened. Unlike the Chasids, the Maccabees do not appeal in vain. opened + ‘and their eyes saw’ g7z. to. tlooked att. For réja ‘looked at’ read r‘€ja ‘ pastured with’. it cried m, B-in. ‘they cried’ a—m. rams, a different word here from that in Ixxxix. 42-44. II, 12. Syria uses every effort against Judas but in vain. 12. with it: ‘with them’ g, ef. its horn: ‘their horn’ g.

XC. 13-19. The last Assault of the Gentiles on the Fews (where vv. 13-15 and 16-18 are doublets).

those vultures and kites came, and fthey cried

kites were gathered together, and there came to the ravenst that they should break the horn

with them all the sheep of the field, yea, they all came together, and helped each other to

And I saw till the fshepherds andf eagles and ; All the eagles and vultures and ravens and 16

it, and it battled with them and cried that its

help might come.

of that ram, and they battled and fought with | | break that horn of the ram.

And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face.

And I saw till that man, who wrote down the And I saw that man, who wrote the book names of the shepherds [and] carried up into | according to the command of the Lord, till he the presence of the Lord of the sheep [came and | opened that book concerning the destruction helped it and showed it everything: he had , which those twelve last shepherds had wrought,

come down for the help of that ram]. and showed that they had destroyed much more than their predecessors, before the Lord of the

| sheep. And I saw till the Lord of the sheep came | And I saw till the Lord of the sheep came unto

unto them in wrath, and all who saw Him fled, | them and took in His hand the staff of His wrath, and they all fell tinto His shadowf from before | and smote the earth, and the earth clave asunder, His face. and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them.

13-19. As early as 1893 I read v. 19 before v.16, and bracketed 15 as a doublet of 18. Martin suggests that 13-15, and 16-18 are doublets. I have gone further as the text shows. Ver. 19 follows 13 (=16),and many emendations are still required.

13. The symbolism becomes looser here, and the ‘ vultures’ and ‘kites’ are no longer restricted’ to the Graeco- Egyptians as inv. 2. See v. 16, and compare the varying reference of boars in Ixxxix. 66and 72. So perhaps here the vultures and kites are Ammon and Moab.

t+shepherds andt (g omits ‘and’) i.e. Dyn corrupt for pany ‘ravens’, probably due to a dittography in 13.

tthey cried*+ i.e. 3py1) (or ypyy') for PY (or pyy») ‘ were gathered together’. See v. 16 again. The LXX thus mistranslates \pyt in Judges vi. 34, 35, xviii. 22, Jos. viii. 16, 1 Sam. xiv. 20. So I read ‘and I saw till the ravens and eagles and vultures and kites were gathered together,’ &c.

ravens and kites © 7.

came!° gg. ‘brought’ zz, B.

all the sheep—in the nom. g, in the accus. mgzZ, B. '

19. The sword is given to Israel to oppose the hosts of Gog and to avenge itself on its heathen oppressors; in xci. 12 the sword has a higher ethical significance, the judgement of oppression and sin.

14. The text is corrupt. 2

carried up has no object, but requires ‘the book’ as in v. 17.

opened in v. 17 can hardly be right as the books are opened later in v. 20. In any case the book would be carried up first. Cf. Ixxxix. 70, 76. So I read here in v. 14 ‘and I saw till that man, who wrote down the names of the shepherds, carried up (the book) into the presence of the Lord of the sheep ’. ,

[came and helped ...ram.] An intrusion. There is no intervention needed to save Israel which triumphs over Gog in v. 19. This clause, whether added in the Hebrew or the Greek, has a clear reference to the help which Michael gave to Judas Maccabaeus. See 2 Macc. xi. 6, 8. Michael is Israel’s patron, as well as the heavenly scribe in these chapters.

helped it + ‘and saved it’ g.

for the help g. Other MSS. ‘a help.’ :

17. till he opened ... destruction: ‘for it was‘opened by the command of the Lord concerning the destruction’ g.

before the Lord of the sheep mg, 8. ‘formerly. 18. And the Lord of the sheep’ g¢u. pi

15, 18. God himself destroys Israel’s last foes like Korah and his followers, Num. xvi. 31 sqq. This is the first act of the final judgement ; the remaining acts are quite forensic.

15. the Lord a-g. ‘that Lord’ g, B.

+ into His shadow + i.e. y2 corrupt for }~yp ‘from among the sheep’. g7z read ‘into the shadow’.

18. And I saw till the Lord of the sheep (‘ of the sheep’ > 7) came unto them 7m, 8. > g through hmt. ‘and

the Lord of the sheep I saw till He came to those sheep (till the Lord of the sheep came unto them’ Z) g/, ‘and the Lord of the sheep came unto them’ z.

staff and smote the earth recall Num. xx. 11, while the earth clave asunder recalls Num. xvi. 31-33.

it covered them. The Ethiopic=ékaduWep én’ avrovs—a Hebraism. gis corrupt. > w.

XC, 20-27. Fudgement of the Fallen Angels, the Shepherds, and the Apostates.

20 And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep. 21 And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members 22 were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: ‘ Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more 23 than I commanded them.’ And behold they were all bound, I saw, and they all stood before Him. 24 And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full 25 Of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast 26 into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and 27 Cast into this fiery abyss, and they burned ; now this abyss was to the right of that house. And I saw those sheep burningtand their bones burningf.

XC, 28-42. The New Ferusalem, the Conversion of the surviving Gentiles, the Resurrection of the Righteous, the Messiah. Enoch awakes and weeps.

2g And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried

29 it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had been folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.

30 And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying

31 them in every thing. And thereafter those three who were clothed in white and had seized me by my hand [who had taken me up before], and the hand of that ram also seizing hold of me, they

20. the pleasant land, i.e. Palestine, cf. Ixxxix. 40 and Dan. xi. 16, 41, 45. God’s throne is set up in Jerusalem (vv.28, 29). The books are opened asin Dan. vii.to. See xlvii. 3 (note). The Messiah does not appear till after the judgement in Ixxxili-xc,

the other. Text has ‘all’ kuéllo for kal’t, and so reads ‘and He took all the sealed books’.

the seven g/wv, 8. ‘andseven’m. >g.

seven first white ones. For these seven archangels cf. the Zoroastrian Amshaspands, and Tobit xii. 15; Rev. i. 4; iv. 5; vill. 2. See Cheyne,.Ovigin of the Psalter pp. 281, 282, &c.; Jewish Encycl. i. 590.

bring gm, 8. ‘come’ gtu.

before Him. > gu, d.

star. See Ixxxvi-Ixxxvili.

all the stars, &c. So I emended in 1893, with Dillmann.

horses + ‘and the first star which went out (g; other MSS. ‘ fell’) first’—a dittograph.

22-25. The shepherds are judged along with the fallen Watchers.

22. said unto him mw, B-hox,d. ‘said unto them’ g¢,hox,0.

23. ¢ has only ‘ And behold they were all bound before Him’.

24. an abyss full of fire. Their final prison, as in x. 6, xviii, II, xxi. 7-10, liv. 6. Contrast xviii. 12.

flaming and full of: ‘flaming with’ ¢.

26. The Apostates are cast into Gehenna, south of Jerusalem (‘to the right’, &c.).

27. The Apostates suffer in view of the blessed Jerusalem. Cf. Isa. Ixvi. 24, 1 En, xlvili. 9 (note).

and their bones. Read ‘yea their very selves’—a Hebrew idiom ; nyy=‘ self’.

28, 29. The old Jerusalem removed and the new set up. Cf. O.T. prophecy: Ezek. xl-xlviii; Isa. liv. 11, 12; lx; Hagg. ii. 7-9; Zech. ii. 6-13. A New Jerusalem descending from heaven is a familiar idea in Jewish Apocalypses.

28. folded up, zf(y): ‘submerged’ ggtu, B-npy.

29. and (>) all the sheep were within it a-m, acdiklo,a,b. ‘and (>m) the Lord of the sheep was within it’ #7, befhnpux. The omission of ‘and’ in gv suggests that we should read ‘from which He had sent forth all the sheep’, by reading ’abdg‘a for ’abag‘é and prefixing ’& to ma’ékala.

30. Conversion of the surviving Gentiles and their spontaneous submission to Israel. Cf. Isa. xiv. 2; Ixvi. 12, 19-21, &c. Contrast the later Jewish view, Weber /iid. Theol. 384-387, 395.

and obeying them wz, 8. >gqu.

in every thing, lit. ‘in every word’. 31. those three, &c. see Ixxxvii. 2, 3.

that ram, seemingly Elijah, Ixxxix. 52.

32 took me up and set me down in the midst of those sheeptbefore the judgement took place}. And those 33 sheep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to 34 His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep 35 were invited into that house, but it held them not. And the eyes of them all were opened, and they

36 saw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full.

37. And I saw that a white bull was born, with large horns, and all the beasts of the field and all the

38 birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls ; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep

39 rejoiced over it and over all the oxen. And I slept in their midst: and I awoke and saw everything.

40 This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and

41 gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and

42 be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled—because I had seen that vision.

A Book or ExHORTATION AND PROMISED BLESSING FOR THE RIGHTEOUS AND OF MALEDICTION AND WOE FOR THE SINNERS.

XCII, XCI. 1-10, 18-19. Enoch’s Book of Admonition for his Children.

92:1 The book written by Enoch—[Enoch indeed wrote this complete doctrine of wisdom, (which is) praised of all men and a judge of all the earth] for all my children who shall dwell on the earth. And for the future generations who shall observe uprightness and peace.

before the judgement took place. These words are awkward here. 32. whiterighteous ; abundant and clean woolrighteousness in large measure. Cf. Isa. i. 263 iv. 3; Ix. 21.

33. The righteous dead will rise to share in the kingdom. Cf. li. 1. Also the dispersion are gathered into it.

rejoiced. Cf. Isa. Ixii. 3-5 ; Ixv. 19. 34. Israel’s sword sealed and preserved as a memorial. into the house g. ‘into His house’ mz, B. were invited g. Other MSS. ‘ were enclosed’.

37. a white bull. The Messiah emerges from the bosom of the community. He is not angelic, but human, yet superior to the righteous symbolized by sheep. As human he corresponds to the Messiah of the prophets, not that of the Parables (apocalyptic). He has, however, no function and comes after the judgement. The Messiah-hope was practically dead while such a leader as Judas lived. Later some revived the O.T. Messiah, the Son of David as in Pss. Solomon (70-40 B.C.), others followed the idea of the supernatural Son of Man given us in the Parables (94-70 B. C.).

38. All the members of the kingdom are transformed, and the Messiah becomes a lamb. Their life is now apparently unending, and there is a return to the primitive righteousness of Eden, i.e. Adam was a white bull.

alamb. The text corruptly runs ‘the first became among them (a-z, atku: ‘among them became’ dcd/ox,a,0) a word and that word became a great animal’. I no longer consider that the corruption arose in the Greek, i.e. pjya for py a transliteration of DS), but follow Goldschmidt (Das Buch Henoch, p. 91) in tracing it to the Hebrew, i.e. nbn ‘word’ for M5 ‘lamb’. This correction is supported by Test. Joseph xix. 3-9, where the three harts first become three lambs, and then with the other nine harts become twelve sheep. Again there in vv. 5-9 the bull-calf (=-Judas Maccabaeus) becomes a lamb, and yet as a lamb overcomes and destroys the beasts and reptiles who attack him. The lamb, or rather the horned lamb, is the nation’s head, indeed its Messianic head. Here the Testaments seem to be dependent on 1 Enoch.

greata. ‘great and’ B.

black seems wrong here.

AO MGEESKite iA:

XCI-XCIV. I have rearranged these chapters in what was apparently their original order (see above) and treated the Apocalypse of Weeks, i.e. xciii. I-10, xci. 12-17, as an earlier fragment incorporated by the author of xci-civ or the editor of the whole book. Beer, however, taking xci. I-11, 18-19 as the introduction to the Apocalypse of Weeks, rearranges the order as xci. I-11, 18-19, xciii, xci. 12-17, XCil, xCiv.

XCII. The beginning of the new book composed of xci-civ. The original order was xcii, xci. 1-10, 18-19, xciil, I-10, xci. 12-17, xciv, as printed here. ‘ ¥

1. The book ... indeed wrote (7). Other MSS. ‘written by Enoch the scribe’. For ‘scribe’ cf. xii. 3, 4.

[Enoch indeed ... all the earth]. An interpolation. : E this complete doctrine of wisdom (which is) praised, a-/. / reads ‘of the’ for ‘this’. B-y read ‘is praised’ after ‘wisdom ’. a judge of all the earth. For wisdom as God’s assessor see Ixxxiv. 3 (note).

2 Let not your spirit be troubled on account of the times ; For the Holy and Great One has appointed days for all things.

3 And the righteous one shall arise from sleep, [Shall arise] and walk in the paths of righteousness, And all his path and conversation shall be in eternal goodness and grace.

4 He will be gracious to the righteous and give him eternal uprightness, And He will give him power so that he shall be (endowed) with goodness and righteousness, And he shall walk in eternal light.

5 And sin shall perish in darkness for ever, And shall no more be seen from that day for evermore.

XCI. 1-10, 18-19. Enoch’s Admonition to his Children.

911 ‘And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother ; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.’

2 And thereupon Methuselah went and summoned to him all his brothers and assembled his relatives, 3 And he spake unto all the children of righteousness and said :

‘Hear, ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:

4 Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,

But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion.

5 For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:

Yea, it shall be cut off from its roots, And its whole structure be destroyed.

2. The times though evil are ordained of God. the Holy and Great One gg, e/,a: ‘the Holy Great One’ mz, B-e/,a. See i. 3 (note). 3. the righteous one. Used collectively as in xci. 10. the righteous one... sleep, [shall arise]. reads ‘and wisdom shall arise’. 4. the righteous ¢w, 8B: eg = ‘righteousness’. power. Uprightness and power will no longer be dissevered. he shall m¢, 8. ‘they shall’ ggz. in eternal light. See xxxviii. 4 (note). amCita x. LO, 20:

XCI. 1. Enoch calls his sons together. Cf. Ixxxi. 5, 6. all thy brothers... all the sons of thy mother ~ vg. all the sons. Their names are given in 2 En. i. 10, lvii. 2. 3. unto all the children of righteousness gg, y,b. ‘to all (> w, + ‘his children’ ¢) concerning his(> B-ehmy,a,) righteousness’ Zu, B-ehny,a,0. beloved a-u. ‘my beloved’ p. 4. love uprightness, &c. Cf. xciv. I. draw not nigh to uprightness with a double heart. Cf. Sir. i. 25. Cf. Ps. xii. 25 Jas. 1.'8. associate not, &c. > gz through hmt. Cf. xciv. 2, 3, civ. 6. in righteousness, my sons. ‘in uprightness and righteousness’ g. good paths. Perhaps a reference to the Two Ways. Cf. v. 19. The Deluge. violence must increase. Emended easily from text which = ‘the state of violence shall increase.’ cut off from its roots, cf. vv. 8, 11.

6 And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree.

7 And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase,

A great chastisement shall come from heaven upon all these, | And the holy Lord will come forth with wrath and chastisement To execute judgement on earth.

8 In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven.

9 And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,

And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever.

1o And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them.

11 [And after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword... shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.]

18 And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass. 19 And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence; For all who walk in the paths of unrighteousness shall perish for ever.’

XCIII, XCI. 12-17. The Apocalypse of Weeks. 93 1,2 And after that Enoch both tgavet and began to recount from the books. And Enoch said:

7, 8. This fresh development of wickedness will call forth the final judgement.

7. in alla-g. ‘and all’ g,6

and transgression > gv. from heaven > ¢. And > gui. Lord + ‘upon earth’ yg. And (> x, dc/hp) they shall be destroyed m/u,B. > gq.

g. The absolute rejection of the heathen seems to be taught here, the prevailing, though not the universal, belief of later Judaism. Contrast v. 14.

10. the righteous. The singular used collectively, as in xcii. 3. In xci-civ only the righteous attain to the Resurrection. See li. 1 (note).

their sleep emg,x. ‘his sleep’ tu, B-x. wisdom. See xlii. 1, 2 (note).

11. This verse is an interpolation by the final editor, added to introduce vv. 12-17, which originally followed xciii. I-Io. Judgement has already been consummated in xci. 7-9, and the resurrection attained xci. Io. Verse 11 reverts to the period of the sword—which precedes the Resurrection (xc. 19, xci. 123 cf. c. 4, 5).

12-17. I read these verses after xcili. 14.

18. will show 7,8. ‘have shown’ got. > u.

19. hearken unto me géz. ‘hearken’ B. >g.

paths of righteousness ... paths of violence. For ‘paths’ cf. xciv. 1, 2,4. This is one of the earliest noncanonical references to the Two Ways. See Test. Ash. 1.3, 53 2 En. xxx. 15 (note).

XCIII. 1-10. An account of the great events of the world during the first seven weeks of its history, which are already past. The three last weeks of xci. 12-17 belong to the future. This Apocalypse of weeks refers to the Dream-visions, Ixxxili-xc, but not being by the same author is irreconcilable with them. ‘The ten weeks are not | definite and equal periods, but of varying length, each se , especially towards its close, by some great event, e.g.

| aie

‘Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:

According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.’

And Enoch began to recount from the books and said : ‘I was born the seventh in the first week, While judgement and righteousness still endured.

And after me there shall arise in the second week great wickedness, And deceit shall have sprung up ; And in it there shall be the first end.

And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.

And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.

And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.

And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.

And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.

And in it a man shall ascend ; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.

the first by Enoch’s birth, the third by Abraham’s call, the seventh by the publication of Enoch’s writings. In the eighth the Messianic kingdom is established and lasts to the close of the tenth week. The final judgement in xci. 15 is held at the close of the Messianic kingdom.

1. tgavet a-m?. ‘was’ 7,8. I cannot explain this corruption.

and began. >a-g. 2. These disclosures are for the children of righteousness. Cf. xcil. I. the elect of the world. Here only in Enoch. the plant of uprightness. See x. 16 (note). uprightness a-g. ‘tighteousness’ (+ ‘and uprightness’ £) g, 8. will declare g7, 8. ‘have declared’ mtu. heavenly tablets. See xlvii. 3 (note). 3. Enoch > mt. seventh in the first week. Cf. ‘seventh from Adam’, Jude 14; also Gen. v. 24 where he is the seventh of the patriarchs, This does not imply that each week exactly seven generations, as the sixth and seventh must fourteen or more. still endured. i.e. goodness still prevailed. Or we may render ‘were still held back’, i.e. the Deluge was not yet.

4. great wickedness. This growth of wickedness should belong to Jared’s days as in vi. 6 and cvi. 13. The Deluge and the covenant with Noah (a law for the sinners) occur in this week.

a law shall be made g, 7. Also gmu read ‘law’ in the nom., cf. v. 6. 7, B-m read ‘ He will make a law’.

5. Abraham and his seed are chosen to reveal God’s righteous judgements. Cf. x. 16 (note) and xciii. 2, Lo.

his posterity shall become. Text reads ‘after him (or ‘it’) it shall come’ (or ‘ become’).

6. Visions. Divine manifestations in favour of Israel in Egypt.

Visions of the holy and righteous mg, 8. omits ‘and righteous’. g reads ‘visions... righteousness. ¢= ‘holy and righteous visions’. a law, given on Sinai, binding for all time. Cf. xcix. 2.

. an enclosure, i.e. Palestine. Cf. Ixxxix. 2.

7. The Temple will stand for ever, though one form of it may give place to another. In xci-civ proper, there appears to be no Temple after the final judgement. The risen righteous enjoy a purely spiritual existence like the angels. Cf. Jub. and possibly Pss. Sol.

8. The divided kingdoms, Elijah (Ixxxix. 52), the Temple’s fall and the Captivity.

chosen root g,8. ‘root of might’ m7.

9 And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.

10 ~=6And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. 11 [For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled ? And who can think His thoughts? and who is there that can behold all the works 12 of heaven? And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see 13 all their ends and think them or do like them? And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them ? 14 Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest ?]

XCI. 12-17. The Last Three Weeks.

Q1i2 And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.

13 And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore, 14€ And all mankind shall look to the path of uprightness.

144 And after that, in the ninth week, the righteous judgement shall be revealed to the whole world, 6b And all the works of the godless shall vanish from all the earth, c¢ And the world shall be written down for destruction,

15 And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.

g. From the captivity to the author’s time an apostate period. Cf. Ixxxix. 73-75. apostate 1° > 2m. 10. The writer’s own disclosures are to be made known at the end of the seventh week. For the extravagant claims he makes cf. Sir. xxiv. 28-32. shall be elected a, ac/hikn : ‘shall be recompensed’ ddlopxy,a,b. The elect righteous g, abefhikx. Cf. i. 1 Greek Version. ¢ supports this 9,d/oy,a,6 read ‘the elect of righteousness’, mz ‘the righteous’. ‘the elect’. These alone will receive the revelations. Cf. c. 6, civ. 12, 13.

XCIII. 11-14. These verses are quite out of place in their present context, and suit rather the Book of the Heavenly Luminaries ]xxii-Ixxix, Ixxxii; but are foreign to the whole tone of this book, xci-civ. II. the voice of the Holy One, i.e. the thunder. Cf. Job xxxvil. 4, 5; Ps. xxix. think His thoughts. Cf. Job v. 9, ix. 10, xxxviii. 33; Ps. xl. 5, xcii. 5; Eccles. xi, 5. 12. a soul emg, bay: ‘His breath’ ¢, B-dxy. a spirit m/w, bay (gy corrupt) : ‘ His spirit’ B-dxy. Enoch’s journey through heaven and Hades is referred to. their ends, i.e. of the things of heaven. But the text may be corrupt for ‘their causes’. 13. Not given in Enoch. Cf. Job xxxviii. 4, 5. 14. Not given in Enoch. Jer. xxxi. 37; Job xi. 8. founded. Cf. xviii. 2, 3.

XCI. 12-17. These verses giving an account of the last three weeks of the world’s history are here restored to their place after xciii, I-10, the account of the first seven weeks.

12. The eighth week sees the setting up of the Messianic kingdom, and the first act of the final judgement—the period of the sword (xc. 19), when the wicked are given into the hand of the righteous. Cf. xcv. 7, xcvi. 1, xCviil. 12, xcix. 4, 6, also xxxvill. 5

13. After strife will follow rest and quiet possession of the earth. Cf. Isa. Ix. 21, 22, Ixv. 20-23.

a house... for the Great King. The temple, and also Jerusalem. g reads ‘the house of the Great King shall be built’.

14. This verse may refer to the conversion of the Gentiles, as 1. 2-5, xc. 30, 33, 35, cf. 149. Or it may refer to the open punishment by God of the wicked. Cf. 14°.

the works of the godless shall vanish. Cf. x. 16, 20, 21.

the world... for destruction 7, 8: ‘ He shall write down (i.e. decree) the destruction of the world’ ¢: ‘ He shall write down the world for destruction’ ¢: > #: g =a corruption of g (?). This is to take place in the end of the tenth week.

15. There shall be... angels a-¢. The structure of the stanza supports this text. 74,8-2z insert a gloss and read ‘There shall be the eternal judgement. And it shall be executed on the watchers of the eternal heaven, The great (judgement) in which He will execute vengeance among the angels.’

And the first heaven shall depart and pass away, And a, new heaven shall appear, And all the powers of the heavens shall give sevenfold light.

And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.

XCIV. 1-5. Admonition’s to the Righteous.

And now I say unto you, my sons, love righteousness and walk therein ; For the paths of righteousness are worthy of -acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.

And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them.

And now I say unto you the righteous : Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed.

But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper.

And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts ;

For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.

XCIV. 6-11. Woes for the Sinners.

Woe to those who build unrighteousness and oppression And lay deceit as a foundation ;

For they shall be suddenly overthrown,

And they shall have no peace.

Woe to those who build their houses with sin ;

For from all their foundations shall they be overthrown,

And by the sword shall they fall.

[And those who acquire gold and silver in judgement suddenly shall perish.|

16. a new heaven (cf. Isa. Ixv. 17, Ixvi. 22; Ps. cii. 26), but no new earth. Cf. civ. 2 (note). For a new creation,

cf. xlv. 4, xxii. I (note).

light. sgt, B-ahk add ‘for ever’. 17. End of Apocalypse of Weeks.

Andallg. >other MSS.

CDV. Totsedices the practical part of this section. I. love righteousness. Cf. xci. worthy of acceptation /, 8 (cf. 1 Tim. 1. 15): ‘worthy and acceptable’ gag: ‘worthy’ u paths of unrighteousness ... destroyed. Cf. Ps.i.6. On the ‘Two Ways’ see xci. 19 (note). 2. The revelations through Moses and the Prophets. paths ...ofdeath. Cf. Prov. xiv. 12; Jer. xxi. 8. 3. paths emt, bx: ‘path’ B-dx. wickedness + ‘and of violence’ 8. draw not nigh. Cf. xci. 4, civ. 6. 4. But seek. reads ‘as those who seek evil’ and connects with preceding verse. And ye shall emg. ‘that ye may’ /, p. 5. toevilly-entreat. Text ‘to make... evil’ kaxoroteiv. no place. Cf. xlii. 1. 6. build. Cf. xci. 5 (‘structure’). 7. build their houses with sin: "from Jeri xxi 13) Chyr en. serer3; [And those... perish]. The subject of ‘riches’ comes in the next verse, and this clause spoils the stanza here,

II

Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches.

Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.

Thus I speak and declare unto you:

He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.

And your righteous ones in those days shall be A reproach to the sinners and the godless.

XCV. Enoch’s Grief: fresh Woes against the Sinners.

Oh that mine eyes were [a cloud of] waters That I might weep over you,

And pour down my tears as a cloud fof watersT : That so I might rest from my trouble of heart !

+Who has permitted you to practise reproaches and wickedness And so judgement shall overtake you, sinners. t

Fear not the sinners, ye righteous ; For again will the Lord deliver them into your hands, That ye may execute judgement upon them according to your desires.

Woe to you who fulminate anathemas which cannot be reversed : Healing shall therefore be far from you because of your sins.

Woe to you who requite your neighbour with evil ; For ye shall be requited according to your works.

Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish.

Woe to you, sinners, for ye persecute the righteous ; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you.

g. day of slaughter, &c. See xlv. 2 (note). Cf. James v. 1-5. And the day ofdarkness. > g, a. Io. your Creator will rejoice, &c. Contrast Ezek. xviii. 23, 32, xxxiil. 11, and cf. Pss. ii. 3, 43 xxxvii. 12, 13; 1 En. Ixxxix. 58 and xcvii. 2. 2 11. This stanza is imperfect.

XCV. 1. Oh that, &c. From Jer. ix. 1. Quoted by 2 Bar. xxxv. 2.

[a cloud of] i.e. j»y a doublet for »31y ‘my eyes’ or a corruption of py ‘a spring’. cloud tof waters}. Read ‘cloud (pours) rain’, i.e. py ‘rainstorm’ for O%% ‘ waters’.

2. tWho has permitted you g, 8 (p239n) ). But ag read, and possibly rightly, ‘Oh that ye were’ (p33n) %). Then, either omitting with ¢ ‘to practise’, or emending it to ‘become’, and adopting the subjunctive in the next line with 8, and not the indicative in a, we have:

Oh that ye were become a reproach and an evil, And that so judgement might overtake you, sinners. 3. again, as in the first Maccabean victories. Though now even the Maccabean princes are Sadducees, the righteous will again prevail. into your hands. Cf. xci. 12. 4. Cf. viii. 3. Magical practices and incantations are referred to, but the expression is strange. which cannot be reversed #7. For ‘cannot’ gg reads ‘can’: ‘which you cannot reverse’ ¢, 8. 5. requite... with evil. Cf. Prov. xx. 22, xxiv. 29; Rom. xii. 17. requited according to your works. Cf.c. 7; Judges i. 7. 7. ye shall be delivered up g. ‘Ye shall deliver up’ other MSS. and persecuted a-g/, B-a. ‘and shall persecute’ g¢, a. its yoke gmg. ‘their yoke’ Z, 8.

XCVI. Grounds of Hopefulness for the Righteous: Woes for the Wicked.

Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires.

{And in the day of the tribulation of the sinners,

Your children shall mount and rise as eagles,

And higher than the vultures will be your nest,

And ye shall ascend and enter the crevices of the earth,

And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you—and weep.|

Wherefore fear not, ye that have suffered ;

For healing shall be your portion,

And a bright light shall enlighten you,

And the voice of rest ye shall hear from heaven.

Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds.

Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might.

Woe to you who drink water from every fountain, For suddenly shall ye be consumed and wither away, Because ye have forsaken the fountain of life.

Woe to you who work unrighteousness And deceit and blasphemy :

It shall be a memorial against you for evil. Woe to you, ye mighty,

Who with might oppress the righteous ; For the day of your destruction is coming.

In those days many and good days shall come to the righteous—in the day of your judgement.

XCVII. The Evils in Store for Sinners and the Possessors of Unrighteous Wealth.

Believe, ye righteous, that the sinners will become a shame

And perish in the day of unrighteousness.

Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction.

XCVI. The righteous are to hope for the coming Messianic kingdom. 2. Interpolation. The wicked will hide themselves, not the righteous, in the coming time; xcvii. 3, c. 4, cil. I, civ. 5. But the first three lines may be original. tribulation of the sinners. Is it suffered or caused by the sinners? mount and rise. From Isa. xl. 31. higher than the vultures. Cf. Jer. xlix. 16. enter the crevices, &c. Isa. ii. 10, 19, 21, from the presence of the Lord, not as here ‘before the unrighteous —a clumsy insertion. the sirens: ‘as the sirens’ g/, 8. These may be satyrs or sirens—by the same word the Eth. version renders getpyves in Isa. xiii. 21, Jer. xxvii. (1.) 39. 3. a bright light. See xxxviii. 4 (note). 4. Prosperity was a mark of righteousness, in the O.T. doctrine of retribution. 5. The finest of the wheat. Ps. Ixxxi. 16, cxlvii. 14. wine in large bowls, i.e. not in ordinary wine-cups. Cf. the flagons of the magnates in Samaria, Amos vi. 6. The text is corrupt ‘the strength of the root of the fountain’ ['Y (PY M2 which I emend to }%. ‘P12 = the phrase in Amos. 6. The self-indulgent life will fail, for want of the fountain of true life. Cf. Jer. ii. 13; Ps. xxxvi. 9.

drink water from every fountain. Text corruptly reads ny-p2a for wba. shall ye be consumed mg. ‘shall ye be requited and consumed’ g, 8. > w (defective). forsaken. Cf. Jer. ii. 13. faeerexci. 5, Xciv. 6, 9; 8. many and good days: a temporary Messianic kingdom, in which the righteous then alive will share. XCVII. Woes of the wicked. 1. the day of unrighteousness, i.e. the judgement day. See xlv. 2 (note). 2. angels... rejoice, &c. Cf. xciv. 1o and contrast Luke xv. Io. angels of heaven a-z. ‘angels’ B-7.

What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous ?

Yea, ye shall fare like unto them, Against whom this word shall be a testimony : “Ye have been companions of sinners.”’

And in those days the prayer of the righteous shall reach unto the Lord,

And for you the days of your judgement shall come.

And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame,

And He will reject every work which is grounded on unrighteousness.

Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.

Woe to you who acquire silver and gold in unrighteousness and say : ‘“ We have become rich with riches and have possessions ; And have acquired everything we have desired.

And now let us do what we purposed :

For we have gathered silver,

And many are the husbandmen in our houses.’ And our granaries are (brim) full as with water, Yea and like water your lies shall flow away ; For your riches shall not abide

But speedily ascend from you ;

For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse.

XCVIII. Self-indulgence of Sinners : Sin originated by Man: all Sin recorded in Heaven Woes for the Sinners.

And now I swear unto you, to the wise and to the foolish, For ye shall have manifold experiences on the earth.

For ye men shall put on more adornments than a woman, And coloured garments more than a virgin:

In royalty and in grandeur and in power,

And in silver and in gold and in purple,

And in splendour and in food they shall be poured out as water.

3. prayer of the righteous. Cf. v. 5, and xlvii. 2, xcvii. 3, xcix. 3, 16, civ. 3, and Rev. vi. Io. 4. shall fare ggu. mt, B read ‘shall not fare’. Against whom g. ‘for against you’7. ‘ye against whom’ 7g, £. 4 this word. Cf. xcvi. 4. Note the Pharisaic idea of separateness from the unrighteous. 5. righteous a—g, B-afhikpv. ‘holy’ g, afhikpv. 6. all the words of mg?, B-a. ‘all’ g. shall be read out, from the books. See xlvii. 3 (note). Cf. Matt. xii. 36. ‘ Great Holy One, ¢,2mg, x. ‘Great and Holy One’ ¢z, B-m,a. See i. 3 (note), xcii. 2 (note). covered with shame. Cf. xlvi. 6, lxii. 10, Ixili. 11. He will reject every work gg¢. ‘every work shall be rejected’ mz, B. with riches mg?,B. >gu. as with water ,¢. Other MSS. prefix ‘and’. Note the rejoinder in Io*. 10. A rejoinder to the boasting of the sinners. your riches #. ‘riches with you’ a-z, B. riches shall...ascend, &c. Prov. xxiii. 5.

XCVIII. A new division begins, xcviii-cii. 3, a denunciation of the sinners’ errors in life and doctrine. Their

coming judgement.

1. I swear. Here first, but frequently after, in verses 4, 6, xcix. 6, &c. _ wise and... foolish. xcviii-cii. 3 to the foolish; cil. 4—civ to the wise. to the foolish 7x, 8: ‘not to the foolish’ 9 gg¢. ; ; : A 2. Their personality will be lost in their possessions, as water is lost in the earth. Cf. Ps. xxii. 14 for the phrase.

3 Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions ; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire.

4 Ihave sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.

5 And barrenness has not been given to the woman, But on account of the deeds of her own hands she dies without children.

6 Ihave sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.

And do not think in your spirit nor say in your heart that ye do not know and that ye do not see

8 that every sin is every day recorded in heaven in the presence of the Most High. From henceforth

ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement.

9 Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise, to and so good hap shall not be your portion. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits. 11 Woe to you, ye obstinate of heart, who work wickedness and eat blood : Whence have ye good things to eat and to drink and to be filled? From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace. 12 Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves? know that ye shall be delivered into the hands of the righteous, and they shall cut 13 off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation 14 of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of 15 the righteous; for ye shall have no hope of life. Woe to you who write down lying and godless words ; for they write down their lies that men may hear them and act godlessly towards (their) 16neighbour. Therefore they shall have no peace but die a sudden death.

3. Their spirits: cf. verse 10, ciii. 8. As incorporeal spirits the wicked are cast into the final place of punishment. into the furnace of fire 219, 8. > mgtu. 4. Sin is of man’s own devising. See Ixix. 11 (note). Contrast c. 4. It is not original or unavoidable, but voluntary, and therefore punished. Cf. 2 Baruch xviii. 2, liv. 15. mountain, 77 is masc. in Heb. while nya3=‘ hill’ is feminine. 5. The instance is an illustration of the general law. Cf. Hos. ix. 14. barrenness 7, 8-7': ‘simulation’, or ‘excuse’ 197g, 71. 6-8. God does concern Himself with men’s deeds. Cf. Job xxii. 13; Ps. Ixxiil, 11. 6. Holy Great One, ggiw. ‘ Holy and Great One’,g7, B. 8. From henceforth, after the publication of Enoch’s book. g. transgress against 1¢: ‘know not’ #7: ‘tend not’ g: ‘hearken not to’ 4, B. 10. prepared. xciv. 9. for yeig, 8: ‘and ye’ g: ‘ye’ mgt. day of the great judgement. See xlv. 2 (note). for your spirits, see verse 3. Il. obstinate of heart: c. 8. who work: 2nd sing. in ¢, 8: 3rd sing. in ¢,g%g. But only 8 has ‘eat’ in 2nd sing. eat blood. Cf. vii. 5; Jubilees vii. 28-32, xxi. 6; Acts xv. 29. the Lord a-m. ‘our Lord’ m, B. no peace. See v. 4 (note), also v. 16 below. 12. into the hands of the righteous. See xci. 12 (note). shall be dug for you, ‘ of yours shall be seen’ ¢; 2. 14. no hope of life, &c. Cf. xeviil. Io. 15. Cf. civ. 10. Note the literary strife here revealed between Hellenist and Pharisee. act godlessly towards ggtw. 8 inserts a negative and this necessitates a change of rendering, ‘not forget’. neighbour a. ‘folly’ B.

XCIX. Woes pronounced on the Godless, the Lawbreakers: evil Plight of Sinners in the Last Days: further Woes.

99:1 Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours,

2 Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not [into sinners] : They shall be trodden under foot upon the earth.

3. In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.

4 In those days the nations shall be stirred up, And the families of the nations shall arise on the day of destruction.

And in those days the destitute shall go forth and carry off their children,

And they shall abandon them, so that their children shall perish through them :

Yea, they shall abandon their children (that are still) sucklings, and not return to them, And shall have no pity on their beloved ones.

6,7 And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them.

8 And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams.

9 Through these they shall become godless and fearful ; For they shall have wrought all their work in a lie, And shall have worshipped a stone:

Therefore in an instant shall they perish.

10 ~=But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless ; For they shall be saved.

XCIX. 1. Here the admirers of Hellenistic literature are denounced. Cf. xciv. 5, xcviii. 15. to youa-,g. ‘to them’,g,8. MSS. constantly confuses 2nd and 3rd person. 2. to them 9,gm. ‘to you’ gti, B. the eternal law, i.e. of Moses. Cf. v. 4, xcix. 14. transform themselves, adopt Gentile customs, become apostates, and possibly undergo the operation mentioned in Ass. Mos. viii. 3. [into sinners]. A gloss. 3. your prayers. See xcvil. 3 (note). place them... before the angels. For angelic mediation cf. ix. 2-11, and in O.T. Job v.1; Zech.1.12; in N.T. only Rev. viii. 3, 4. See too my notes in T. Levi iii. 5; T. Dan vi. 2. place them a. ‘ye have placed them’ f. ‘ ‘5 the Most High, in all sections of the book; ix. 3, x. 1, xlvi. 7, lx. 1, 22, Ixii. 7, Ixxvii. 1, xciv. 8, xcvil. 2, XCVvill. 7, IT, >forbe. Shy ites ib yO OC) R 4. Wars, tumults, and the period of the sword. Cf. xc. 19, &c. shall arise ¢,@. ‘shall raise up’ a-sz. 5. abandon them a. ‘abandon their children’ f. 6—C. 6. Denunciation of idolatry. : day of unceasing bloodshed. See xci. 12 (note), xlv. 2 (note). Quoted by Tertullian De /dol, iv. See my Comm. on I En. 77 doc. ‘ 7. {and stone) inserted from Tertullian. impure 8. ‘evil’ a. demons. Cf. xvi. I, xix. I, also Rev. ix. 20. not according to knowledge, gg¢(,¢u), Tert.: ‘in idols’ temples’ . 8. Idolaters go from bad to worse. Cf. Wisdom xiv. 12, 27; Rom. i. 21. Io. Salvation is for those who accept the true wisdom. of His righteousness a-w. ‘of righteousness’ z, B.

tI Woe to you who spread evil to your neighbours ; For you shall be slain in Sheol.

12 Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed.

13 Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace.

14 Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols ; For they shall have no rest.

15 Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement.

16 For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword ; And all the holy and righteous shall remember your sins.

C. The Sinners destroy each other: Fudgement of the Fallen Angels: the Safety of the Righteous : further Woes for the Sinners.

100: And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.

2 For a man shall not withhold his hand from slaying his sons and his sons’ sons, And the sinner shall not withhold his hand from his honoured brother : From dawn till sunset they shall slay one another,

3 And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.

4 In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin, And the Most High will arise on that day of judgement To execute great judgement amongst sinners.

11. Slainin Sheol. Cf. cviii. 3—the extreme penalty of sin. Condemnation to Sheol is less severe than the slaying of the soul. Cf. xxii. 13. Sheol is here the eternal place of punishment. See Ixxili. 10 (note). 12. measures a-m/,z'. ‘foundations’ Z, 8-2. cause bitterness m7, 8. ‘know’ gg. tempt’ 1g. 13. build... toil of others. Cf. Jer. xxii. 13; also 1 En. xciv. 7, xcvii. 8. 14. the measure and eternal heritage, the Mosaic law. Cf. v. 2. whose souls follow after ,¢7. ‘and follow after the souls of’ gwg¢. ‘who cause their souls to follow after’ 8. have norest. Cf. the sufferings of the righteous, ciii. 13; also ‘no peace’, xciv. 6, day of the great judgement. See xciv. 9, xcviii. 10, also xlv. 2 (note). 16. His fierce indignation. ,¢8 read ‘the spirit of His indignation’ = 15N ny corrupt for IBN yan: emgt read ‘ His indignation and His spirit’. ‘His spirit’ is nom. in gf, + ‘into your hands’ g. holy and righteous 2,79. ~ 7, B. remember your sins, and so hasten your destruction. See xcvil. 5 (note).

C. 1. brothers one with another shall fall 8. a inserts ‘and’ after ‘another’, streams flow with their blood. Cf. Isa. xxxiv. 3, 7; Ps. lviil. 10. 2. his sons’ sons 8. ‘his son’s son’ gm¢. gy corrupt. + ‘in compassion’ ZB. the sinner 7,8. ‘as for the sinner, he’ ¢, gq. his honoured brother. Aristobulus slew his beloved brother Antigonus (Josephus, 4. xill. 11. 1, 2). On the internecine strife that was to initiate the kingdom cf. lvi. 7, xcix. 5,6; Zech. xiv. 13; Ezek. xxxvill. 21; Hag. ii. 22 ; 3. up to the breast. Cf. Rev. xiv. 20. to its height 7,8. ‘to the day of its (> g¢) height’ (a dittograph of ‘day’). ‘it shall be filled to its height’ 4. 4. The fallen angels who brought down sin will be gathered from ‘the secret places’, the angels shall descend, &c. Cf. Matt. xili. 39, 41, 49. brought down sin a-¢. ‘helped sin’ /, 8. of judgement a-twu. > Zu, B. amongst ,g#guw. ‘and amongst’ g. ‘on all the’ /,f.

And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye,

Until He makes an end of all wickedness and all sin,

And though the righteous sleep a long sleep, they have nought to fear.

And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book,

And recognize that their riches shall not be able to save them

In the overthrow of their sins.

Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire : Ye shall be requited according to your works.

Woe to you, ye obstinate of heart,

Who watch in order to devise wickedness : Therefore shall fear come upon you

And there shall be none to help you.

Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness has wrought, In blazing flames burning worse than fire shall ye burn.

And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them.

5. The righteous souls in the place of the departed are guarded. Cf. the promptuaria of 4 Ezra vii. 85, 95; also all. > gu. the apple of aneye. Cf. Deut. xxxii. 10; Ps. xvii. 8. He makes an end of all g,g7g*. ‘all has been made an end of?’ g37zz,{. the righteous sleep a long sleep. The writer of xci-civ did not expect the resurrection at the beginning of the temporary Messianic kingdom, which was to come at the commencement of the eighth week. The ‘long sleep’ seems to last till the end of the tenth week, and the resurrection of the righteous in xci-civ follows the final judgement. 6. I have transposed ‘ the children of the earth’ from the second line to the first, and with , gg taken ‘the wise’ in the acc. and not in the nom. as gt, 8. ‘The wicked see the bliss of the wise.’ Cf. 4 Ezra vii. 85; Wisdom iv. 17, &c. .children of the earth, cf. cii. 3: the counterpart of ‘the children of heaven’ or the righteous, ci. 1. in security. Text miordy or mero6dra—a wrong rendering of NA used pregnantly dwelling in security. Cf. Gen. xxxiv. 25. 7. on the day of strong anguish. The MSS. wrongly transpose this into the next clause. Ye who. MSS. read séba = ‘when’, corrupt for ’élla. burn them with fire. Cf. 2 Macc. vii. according to your works. Cf. xcv. 5. 8. obstinate of heart a. ‘perverse of heart’. Cf. xcvili. 11. watch. Cf. Isa. xxix. 20. g. sinners + ‘for’ ,g, B. which your godlessness has wrought gu: ‘because of the work of your godlessness’ ¢: ‘which are the work

- of your godlessness’ g: ‘ which as a work ye have godlessly committed ’ B.

in blazing flames... burn. Here a-g > ‘shall ye burn’, and ,g,8 > ‘burning’. The two texts seem to be complementary. 10, All the heavenly powers which witness the sins of the wicked testify against them. Cf. xcviii. 6-8, also xcvii. 7, civ. 1. Cf. the witness of stones and beams in their houses against the wicked, Hab. il. 11. in heaven. ‘from heaven’ g + ‘and’ a-w. execute judgement on = mroteire kpiow pera (so gigt)—a Hebraism. 11. All the natural powers which minister to the earth’s fruitfulness will testify against sinners, as they are withheld on account of their sins. Cf. Ixxx (interpolation in Ixxii—Ixxxil): cf. Jer. ili. 3. they shall be mindful a-¢. ‘shall they not be mindful’ mz, B (4, B ‘ watchful’). 12. Ironically spoken. that it may descend ¢,¢7, dzlopxy,a,b. ‘that it should not descend’ mg. > u, B-belopxyyayb. 13. Even the punishment by the elements will be irresistible.

CI. Exhortation to the Fear of God: all Nature fears Him but not the Sinners.

1011 Observe the heaven, ye children of heaven, and every work of the Most High, and fear ye Him

2 and work no evil in His presence. If He closes the windows of heaven, and withholds the rain and 3 the dew from descending on the earth on your account, what will ye do then? And if He sends His anger upon you because of your deeds, ye cannot petition Him; for ye spake proud and insolent 4 words against His righteousness: therefore ye shall have no peace. And see ye not the sailors of the ships, how their ships are tossed to and fro by the waves, and are shaken by the winds, and are 5 in sore trouble? And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will 6 perish therein. Are not the entire sea and all its waters, and all its movements, the work of the Most 7 High, and has He not set limits to its doings, and confined it throughout by the sand? And at His reproof it is afraid and dries up, and all its fish die and all that is in it; but ye sinners that are 8 on the earth fear Him not. Has He not made the heaven and the earth, and all that is therein ? Who has given understanding and wisdom to everything that moves on the earth and in the sea? 9 Do not the sailors of the ships fear the sea? Yet sinners fear not the Most High.

CII. Terrors of the Day of Fudgement: the adverse Fortunes of the Righteous on the Earth.

1 In those days when He hath brought a grievous fire upon you, Whither will ye flee, and where will ye find deliverance ? And when He launches forth His word against you Will you not be affrighted and fear?

2 And all the luminaries shall be affrighted with great fear, And all the earth shall be affrighted and tremble and be alarmed.

3 And all the tangels shall execute their commandsT And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake ; And ye sinners shall be cursed for ever, And ye shall have no peace.

4 Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness.

CI. 1. The same subject continued, but verse 1 contains an aside to the righteous. children of heaven, equivalent to ‘sons of God’ i. e. righteous Israelites. See Test. Ley. iv. 2 (note) ; Wisd. ii. 13, 18. For ‘children of heaven’ cf. Pirke Aboth iii. 22. 2. Address to the wicked resumed, c. I1, 12. If gt, B-enx: ‘for’, gu, ex: ‘when’ mg, x. windows of heaven. Gen. vii. 11. 3. if get, B: ‘when’ mg. because of (+ ‘all’ ,¢) your deeds gm: ‘and upon (+ ‘all’ 8) your deeds’ ¢, 8: ‘ your deeds’ vy. proud and insolent words: v. 4 (note) ; xxvii. 2. Cf. xcviii. 7, 8, cii. 6. 4-7. Sailors fear the sea: how much more should men fear God, of whom the sea is sore afraid. Cf. Ps, cvii. 23-27. 4. sailors. Text‘kings’, i.e. 137!) corrupt for ‘01. 6, 7. The sea is in the hand of God. Cf. Jer. v. 22; Job xxvi. 10, xxxviii. 8-11 ; Ps. Ixxxix. 9, civ. 9; Prov. viii. 29. has He not set limits to its doings e¢ (but it reads ’aqama for ‘aqama) : y preserves the verb: 8-y alter it to hatama‘ has sealed’: gsmgz read ‘its doings and waters’ (i.e. wamaja, perhaps corrupt for “‘aqama). at His reproof...dries up. Isa. 1. 2. is afraid and dries up a-,g, x: ‘dries up and is afraid’ B—x. g. A pregnant summing up. sailors. See v. 4 (note).

CII. 1-3. Whither they will flee on the terrible day of the Lord, when heaven and earth will be aghast and the very angels seek to hide themselves ? I. a grievous fire, i.e. hell. Cf. xcix. 11. His word, i.e. of judgement. 3. tangels...commandst. Corrupt: for ‘angels’ read kings. Cf. Rev. vi. 15. execute their commands. I cannot emend. 3. the Great Glory a, ‘the Great in Glory’ 8. Cf. xiv. Io. children of earth. Cf. c. 6. have no peace. Cf. xciv. 6 (note). 4-CIV. 9. Discussion and condemnation of Sadducean views of the future life. 4, 5. The righteous are to be of good cheer, though their life and death be in grief. 4. ye that have died m, hikin,a: ‘they who have died’ ggému: ‘the day of your death’ a/deox,): ‘the souls of those who have died’ ,@: g adds ‘ ye who have died in righteousness’ after ‘ grieve not’ in the next line.

5 And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement.

6 And yet when ye die the sinners speak over you : ‘“ As we die, so die the righteous, And what benefit do they reap for their deeds ?

7 Behold, even as we, so do they die in grief and darkness, And what have they more than we? From henceforth we are equal.

g And what will they receive and what will they see for ever? Behold, they too have died, And henceforth for ever shall they see no light.”

g I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and ro acquire wealth and see good days. Have ye seen the righteous how their end falls out, that no manner 11 of violence is found in them till their death? ‘‘ Nevertheless they perished and became as though

they had not been, and their spirits descended into Sheol in tribulation.”

CIII. Different Destinies of the Righteous and the Sinners: fresh Objections of the Sinners.

103: Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and 2 Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them :

3. That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.

5. Strong in the belief in a blessed future for the righteous, the writer can concede the apparent equality of righteous and wicked in life and death. ifg,g. Other MSS. ‘that’ or ‘ because’. soul + ‘into great tribulation and wailing and sorrow and’ /, 8. Sheol. See !xiii. 10 (note). wait for. Here I emend énka ba (‘ moreover on’) into senhti la‘ wait for’. Cf. cviii. 2 judgement of sinners. Text=‘ ye became sinners’. The next line requires this emendation here. day of...chastisement. Hos. v. 9.

6-8. The Sadducean argument—the O.T. view of the retribution of the righteous in this life was interpreted as implying that men could be judged by their fortunes in this life, and that where there is no difference in this life there will be

7. in grief and darkness. The O.T. view of Sheol, Ixiii. 10 (note).

8. what will they receive m/f, 8: ‘how will they rise’ 2,29.

Behold a-,g. ‘For behold’ ,g, 8.

g-1o. Answer of the writer. The distinction of righteous and wicked is not an outward, but a religious and ethical one. The wicked man’s life is moulded by material and Geno aims only.

9g. see good days. So LXX of Ps. xxxiv. 12.

10. falls out a. ‘is peace’ B.

death a-,g. ‘day of their death’ ,g, 8. 11. The wicked rejoin that Death awaits both alike. spirits a-,g. ‘souls’ ,g; B.

CIII. 1-4. The writer turns to the righteous, and assures them from the heavenly tablets and the holy books that every good thing is in store for them.

1. A more solemn oath than in xcviii. I, 4, 6, ae

by the glory ... dominion ¢ and almost 12: ‘by His great glory (‘by the glory of the Great One’ g¢) and by His honoured kingdom ’ mgt: ‘by His great aiory and honour and by His honoured kingdom’ 6-—y.

oa Ke mystery a-t, ‘this mystery’ 4, p.

read ggu. ‘read in’ mz, B.

the holy books gg¢4. ‘books of the holy ones’ jg, 8. Cf. cviil. 7, xlvil. 3. See also cviii. 3.

. Where are these blessings to be enjoyed, in Sheol, or in the spiritual theocracy set up after the final judgement ? There seems to be only a resurrection of the spirit.

the spirits of those who w/, 8: ‘your spirits which’ g

manifold good ,gmg. ‘things manifold and good eee ‘with manifold good’ g.

4 And the spirits of you who have died in righteousness shall live and rejoice,

And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.

Woe to you, ye sinners, when ye have died,

If ye die in the wealth of your sins,

And those who are like you say regarding you : “Blessed are the sinners: they have seen all their days.

6 And now they have died in prosperity and in wealth,

And have not seen tribulation or murder in their life ; And they have died in honour, And judgement has not been executed on them during their life.’’

7 Know ye, that their souls will be made to descend into Sheol

And they shall be wretched in their great tribulation.

8 And into darkness and chains and a burning flame where there is grievous judgement shall your

spirits enter ; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.

9 Say not in regard to the righteous and good who are in life:

“In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small.

Io And we have been destroyed and have not found any to help us even with a word:

We have been tortured [and destroyed], and not hoped to see life from day to day.

We hoped to be the head and have become the tail :

We have toiled laboriously and had no satisfaction in our toil ; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us,

12 They have had dominion over us that hated us} and smote us;

And to those that hated us? we have bowed our necks But they pitied us not.

4. spirits of you g,g9, 8: ‘spirits of them’ sz.

who have died (2nd sing. in ,g, ¢? 8). ‘who have died’ (3rd sing.) a-,g.

rejoice + ‘and be glad’ 2, gm, B.

And their spirits shall not perish, nor a. ‘their spirits and’ p. 5-8. The wicked are not at an end after death. Darkness, chains and a burning fire await them. 5. when ye have dieda-w. >.

the wealth of a-g. >4g,8.

7. Sheol. See Ixiii. r0 (note). Here, unlike in cii. 5, 11, it is the final place of punishment. Our text isa development of Jub. vii. 29, as it adds to Sheol one of the characteristics of Gehenna. See v. 8a.

8. of the world a. ‘unto eternity’ £.

have no peace. See v. 4 (note); xciv. 6 (note).

9-15. An ironical description of the lot of the righteous. Cf. the Sadducean view in cii. 6, 7.

g. From this verse to the end’ of the chapter ,¢ stands frequently alone, exhibiting nearly sixty variations, mostly between Ist and 3rd plurals. The MSS. evidence goes to prove-that the 3rd person was original, for whereas ,g gives the 3rd person in all but seven instances (these are confined to vv. 14 and 15), all other MSS. with few exceptions give the Ist person. Thus the wicked assume the réle of the righteous and speak in their person in ciii. 9-15. Yet in civ. 1-6 the author addresses his reply not directly to the sinners who have just spoken but to the righteous (cf. ciii. 1), and returns to the sinners in civ. 7-9.

our troubled days 7”, 8: ‘their troubled days’ ggf’z: ‘the days of their life with their troublous toil’ ,g. we. ‘they’ ,g, and so on except in 14-15. been consumed : ‘ they have suffered from disease’ , 2. become few. Cf. Deut. xxviii. 62. our spirit small. Not ‘humble’ but ‘ poor-spirited ’. - Io. we... havenot found any to help us even with a word a-,g¢. So ,g but witha change of persons. ‘ There has been none to help us in word or deed: we are powerless and have found nothing’ /, B. 11. We hoped a. ‘and we hoped’ 8. to be the head. Deut. xxviii. 13. laid their yoke, &c. Deut. xxviii. 48. 12. had dominion...hated us. Cf. Esther ix. 1. to those that hated us. I think this is a dittograph from the line before, and ‘that smote us’ belongs to this line. Thus we have: ‘ They have had dominion over us that hated us, And to those that smote us we have bowed our necks, But they pitied us not.’

13 We desired to get away from them'that we might escape and be at rest, But found no place whereunto we:should flee and be safe from them.

14 And we complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.

15 And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us.

CIV. Assurances given to the Righteous: Admonitions to Sinners and the Falsifiers of the Words of Uprightness.

1041 [swear unto you, that in heaven the angels remember you for good before the glory of the Great

2 One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven, 3 ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the 4 rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hope ; 5 for ye shall have great joy as the angels of heaven. What shall ye be obliged to do? Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal 6 judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways : be not companions with them, 7 but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: ‘‘ All our sins shall not be searched out and be written down,” nevertheless

13. we desired a-,¢. ,¢8 prefix ‘and’.

14. cried out + ‘and made lamentation’ ¢: ,¢ inserts this clause before ‘in our tribulation ’.

14,15. These verses help to fix the date of xci-civ. In lxxxlii-xc the rulers appear as the divinely-appointed leaders of the righteous. Here they are shown as the aiders and abettors of the persecutors. These enemies are the Sadducees, sinners, apostates, and paganizers. The righteous are the Pharisaic party. These issues only became clear in the Maccabean period, and after the breach between John Hyrcanus and the Pharisees. ‘ Dispersed’ and ‘murdered’ point to Jannaeus, and the date 94-79 B.c. Possibly it is later, 70-64 B.C., when for the last time Sadducees and rulers acted in concert.

15. they helped ,v,8: ‘you have helped’ yw¢: ‘thou hast helped’ g.

the yoke of those that g,gm, &c. ‘their yoke but’ g/, &c.

CIV. Again the writer replies, not to the wicked, but to the righteous, as in cili.1. The righteous have indeed no hope in this life, but must look for the blessed future awaiting them in heaven. I. unto you + ‘ye righteous’ £8. the angels remember you. For angelic mediation cf. xv. 2 (note), xl. 5-7, xlvii. 2, Ixxxix. 76. names are written: xlvii. 3 (note). The Great One: xiv. 2, ciil. 4. 2. now: used here of the impending future. shine as the lights. Cf. Dan. xii. 3; 4 Ezra vil. 97, 125. ye shall shine 2° a. >8. portals of heaven. For the open gates cf. Rev. xxi. 25. There is no hope of a new earth. Cf. xci. 16 (note). 3. Their demand for justice, unheard on earth, cili. 14, 15, will one day be satisfied. Cf. for the cry of the righteous the rulers. Cf. cill. 14, 15 (note). 4. as the angels of heaven. Cf. Matt. xxii. 30; 1 En. civ. 6. 5. what shall ye...doa-4,¢. ‘as for what ye shall...do’ 4 B-e. day of the great judgement. Cf. xix. 1, Ixxxiv. 4, xciv. 9, xcvili. 10, xcix. 15. the eternal judgement. Cf. xci. 15, also xlv. 2 (note). This verse seems to imply no judgement for the righteous, Contrast li. 2. 6. in their ways 2,e7g/. ‘in their lusts’ B. Note Pharisaic exclusiveness. Cf. xci. 3, 4. The hope of the righteous can be realized in heaven alone. The Messianic kingdom falls into the background. be not a. ‘and be not’ p. companions, &c.; cf. civ. 2, 4. In 2 Bar. li. 5, 10, 12 the righteous attain and even transcend the glory of the angels. hosts. So 8, reading hard. Cf. Luke ii. 13; Rev. xix. 14; gwg¢ read hérana = ray dyad@y (corrupt for dyyéhov, Flemming). 7, 8. He warns the wicked that, though they know it not, their sins are recorded daily. 7, All our sins... out. So Beer and 7. Other MSS. read ‘ ye shall not search out all our sins’. ¢, 8 give ‘all our sins’ in nom.: ~,g7g in acc. be written down 7,8. ‘they (‘he’ ,g¢; ‘ye’ wz) shall write’ ¢,g7gz.

4 8 they shall write down all your sins every, day. And now I show unto you that light and darkness, g day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your toidols; for all your lying and all your godlessness issue not in righteousness but in great sin. -And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practise great deceits, and write books concerning 11 their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully—all that I first testified 12 concerning them, Then, I know another mystery, that books will be given to the righteous and the 13 wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.’

CV. God and the Messiah to dwell with Man

1051 In those days the Lord bade (them) to summon and testify to the children of earth concerning their wisdom: Show (it) unto them; for ye are their guides, and a recompense over the whole earth. 2 For I and My Son will be united with them for ever in the paths of uprightness in their lives; and

ye shall have peace: rejoice, ye children of uprightness. Amen.

8. For the witness of natural powers cf. c. 10 (note). 9-13. Disclosures and directions regarding his own book. g. The wicked are bidden not to alter or misinterpret the O.T. Cf. xciv. 5, xcvili. 14, xcix. 2. Holy Great One. See i. 3 (note). take account of ,vy. ‘praise’ mz, B. your idols. Cf. xcix. 7-9, 14. Io. A time will come when the words of revelation will be perverted, and books be written enforcing wicked and heathen doctrine. sinners ...in many ways ,g77¢. ‘many sinners’ g, f. books 7,8. ‘my books’ ¢,gmg. 11. But the writings of Enoch will counteract these heathen teachings. The writer speaks here from Enoch’s standpoint. my words ¢u, 8. ‘words’ 2,9mg. their languages, i.e. Greek and Aramaic. 12. At last a righteous and wise generation will receive and understand his works (cf. 1. 2). Cf. Dan. xii. 4, 9, 10. 13. recompensed : i.e. find their reward in these books (xcili. 10, c. 6, civ. 12, 13, cv. 1), or perhaps in the Messianic kingdom thereupon set up.

CV. This chapter does not seem to belong to xci-civ. (1) Children of earth is used in a good sense. Contrast c. 6. (z) The Messiah is introduced, here alone in xci-civ. (3) The emphasis is on the finite life of the saints on earth (an idea of i-xxxvi), not on the immortal life in heaven, as in xci-civ.

1. In those a-7. ‘and in those’ 7 B.

and testify > . recompense. Cf. civ. 13.

2. Iand My Son, i.e. the Messiah. Cf. 4 Ezra vii. 28, 29, xiii. 32, 37, 52, xiv.9. The righteous are God's children,

and pre-eminently so the Messiah. Cf. the early Messianic interpretation of Ps. 11, also 1 En. Ixii. 14; John xiv. 23. in their lives, thus finite. ye shall have peace. Contrast the curse of the wicked, xciv. 6 (note).

FRAGMENT OF THE’ BOOK OF NOAH

And after some days my son Methuselah took a wife for his son Lamech, and she became 2 pregnant by him and bore ason. And his body was white as snow and red as the blooming of a rose, and the hair of his head fand his long locks were white as wool, and his eyes beautifulf. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house 3 was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and fconversed witht the Lord of righteousness. 4 And his father Lamech was afraid of him and 5 fled, and came to his father Methuselah. And he said unto him: ‘I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his coun- 6 tenance is glorious. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a wonder may be 7 wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayst go to Enoch, our father, and learn from him the truth, for his dwelling-place is 8amongst the angels... And when Methuselah heard the words of his son, he came to me to the ends of the earth; for he had heard that I was there, and he cried aloud, and I heard his voice and I came to him. And I said unto him: ‘Behold, here am I, my son, wherefore hast g thou come to me?’ And he answered and said : ‘Because of a great cause of anxiety have I come to thee, and because of a disturbing vision to have I approached. And now, my father, hear me: unto Lamech my son there hath been born a son, the like of whom there is none, and his nature is not like man’s nature, and the colour

CVI—CVII. A fragment of a Noah Apocalypse. I print side by side with the text.

Latin FRAGMENT. Factum est autem [cum esset Lamech annorum 1 tricentorum quinquagenta] natus est ei filiu(s) cui oculi sunt sicut radi solis capilli autem eius 2 candi(dijores in septies niue corpori autem eius nemo hominum potest intuert.

et surexit inter manus obstetricis suae et 3 adorauit dominum uiuentem in secula [laudauit].

et timuit Lamech. 4 et uenit ad patrem suum Mathusalem et 5 narrauit illi ommza.

ne nov ex eo natus esset nisi nontius dei. 6

dixit Mathusalem: Ego autem non possum 7 scire nisi eamus ad patrem nosirum Enoc.

quum autem uidit Enoc filium suum Mathu- 8 salem uenientem ad se [et] ait. quid est quod uenisti ad me nate?

dixit: 9

quod natus est filio suo [nomzne| Lamech cui to oculi sunt sicut radi solis capilli[s] eiuscandidiores septies niue, corpori autem eius nemo hominum potest intueri

Part of this section has been preserved in a Latin Version which

2. and his long locks... beautiful. The Latin does not mention these ‘long locks’, and the Eth. is easily emended

into ‘was white... and his eyes were like the rays of the sun’.

(v. 2) septies seems corrupt for capités. Cf. v. Io. as wool. Cf. xlvi. 1.

3. And thereupon ,g. Other MSS. ‘and when’. opened his mouth, Cf. v. 11. tconversed witht.

adoravit also occurs. See my Comm. 27 doc. ; Lord of righteousness. Cf. xxii. 14, xc. 4o.

5. and ” g,g. > other MSS. sons of the God of heaven.

6. but from the angels.

7. Latin corrupt; observe eamus.

Latin defective here. Here tanagara is corrupt for taganaja ‘ praised’ [Zaudavz?] in the Latin, where, however,

Cf. the Eth. version in v. 5,and v. to. In the Latin

Cf. Ixix. 4, 5, also Ixxi. 1 (note). The Lat. gives a different idea.

Nontius = dyyedos. The Lat. of 6 follows ‘Lamech’

amongst the angels, i.e. at the ends of the earth, as in Ixv. 2.

8. wherefore. So Latin guid est quod = 61a ri. g. cause of anxiety ¢,g77. ‘matter’ B. colour of his body ,¢. Apoc. Petri support ,¢-

But Eth. = 6671, a corruption.

Other MSS. = ‘his colour’. But covfori in the next clause in the Lat. and c@para in

FRAGMENT OF THE BOOK OF NOAH 106.

of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and 11 thereupon lighted up the whole house. And he arose in the hands of the midwife, and opened 12 his mouth and blessed the Lord of heaven. And his father Lamech became afraid and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven; and behold I have come to thee that thou mayst make known to me the truth.’ 13 And I, Enoch, answered and said unto him: ‘The Lord will do a new thing on the earth, and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven 14 transgressed the word of the Lord. And behold they commit sin and transgress the law, and have united themselves with women and commit sin with them, and have married some of them, 17and have begot children by them. And they shall produce on the earth giants not according to the spirit, but according to the flesh, and there shall be a great punishment on the earth, and the 15 earth shall be cleansed from all impurity. Yea, there shall come a great destruction over the whole earth, and there shall be a deluge and 16a great destruction for one year. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth 18 shall die [he and his sons shall be saved]. And now make known to thy son Lamech that he who has been born is in truth his son, and call his name Noah; for he shall be left to you, and he and his sons shall be saved from the destruction, which shall come upon the earth on account of all the sin and all the unrighteousness, which shall be consummated on the earth in his days. 19 And after that there shall be still more unrighteousness than that which was first consummated on the earth; for I know the mysteries of the holy ones; for He, the Lord, has showed me and informed me, and I have read (them) in the heavenly tablets.

et surexit inter manus obstetricis suae eadem 11 hora, qua procidit de utero matris suae. orauit dominum uiuentem in secula et laudauit.

et timuit Lamech. 12

et dixit Enoc: nontiatum est mihi fili quia 13 post quingentos annos

mittet deus cataclismum aquae ut deleat 15 omnem creaturam [Xv.]| ostendit oculis noséris.

et erunt illi - mr - fili [et erunt nomina filiorum 16

eius Sem - Cham - lafeth]

et ipse uocabitur Noe qui interprefatur requies 18 quia requiem prestabit in archam.

the colour ...rose,eyes...sun. Borrowed by Apoc. Petri.

11. Lord of heaven. Here only in Enoch. 13. doa new thing. Num. xvi. 30; Isa. xliii. 19. in the generation of... Jared. Cf. vi. 6. some of the angels. 14. transgress the law—of spiritual beings. Cf. xv. 17. I have restored this verse to its original place. I5. one year. Cf. Gen. vii. 11, and vili. 14. [he and his sons shall be saved] > 9,9.

But note Lat. = ‘dominum viventem in saecula.’

Easily emended from Eth.=‘ some from the heights’.

Also cf. v. I.

m reads ‘angels’.

“ig are defective through hmt. here.

It is a repetition of the clause in v. 18.

18, unrighteousness which shall m7, 3: 2,,gg read ‘unrighteousness of apostasy (which) shall ’.

19. the mysteries of the holy ones. in the future.

heavenly tablets. See xlvii. 3 (note).

Either the secrets known to the angels, or the secrets relating to the righteous

FRAGMENT OF THE :BOOK OF NOAH 107. 1—108. 7

107: And I saw written on them that generation upon generation shall transgress, till a generation

of righteousness arises, and transgression is destroyed and sin passes away from the earth, and all 2 manner of good comes upon it. And now, my son, go and make known to thy son Lamech that this 3, son, which has been born, is in truth his son, and that (this) is no lie.’ And when Methuselah had heard the words of his father Enoch—for he had shown to him everything in secret—he returned and showed (them) to him and called the name of that son Noah; for he will comfort the earth after all the destruction. 1 Another book which Enoch wrote for his son Methuselah and for those who will come after him, 2 and keep the law in the last days. Ye who have done good shall wait for those days till an end is 3 made of those who work evil, and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they 4 burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not flook overt}, and I saw a flame of fire blazing brightly, and things like shining 5 mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: ‘ What is this shining thing? for it is not a heaven but only the flame of a blazing 6 fire, and the voice of weeping and crying and lamentation and strong pain.’ And he said unto me: ‘This place which thou seest—here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth 7 of the prophets—(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners,

CVII. 1. The fresh growth of sin after the Deluge: its destruction and the advent of the Messianic kingdom. 3. The meaning of the name Noah given in Gen. v. 29 is here repeated. everything in secret a: ‘ every secret thing’ 8. returned and showed 7. So ¢ (but omits two letters through hmt.): ‘ returned after having seen’ 4,abcdloxy,b:

CVIII. This final chapter forms an independent addition, The writer is acquainted with i-xxxvi and xci-civ, or at least with parts of those sections. But his acquaintance with i-xxxvi is very inaccurate. What in chapters xvili and xxi was the place of punishment for the disobedient stars becomes in cvili. 3-6 practically Gehenna. Note the Essene tone of this chapter, the high honour paid to asceticism, the scorn of silver and gold in 8-10, the blessed immortality of the soul but apparently not of the body, and the duration of light and darkness so prominent in 11-14.

This chapter is more akin to xci-civ than any other inthe book. Its object is to encourage the righteous still to hope on despite the long delay in the coming of the kingdom.

1. keep the law. Contrast ‘fall away from the law’, xcix. 2.

2. The faithful are exhorted to further patience.

good 9,2. > other MSS.

shall wait ¢,g7g. ‘and are waiting’ 4 B.

3. And ete ale blotted out of the book of life. Cf. xlvii. 3 (note). out of the book of life and 9,2: ‘ out of the books of the living’, g, x: ‘ out of the book and ° mz. holy books, mzgZ, ¢,0 (cf. ciii. 2). ‘book of the Holy One’ g. ‘books of the holy ones’ B-e2,0. These contain the roll of the members of the kingdom. Cf. cili. 2, 3. spirits shall be slain. Cf. xxii. 13; xcix. 11 (note). It does not imply annihilation as the victims still ‘ cry and make lamentation’. in a place. This chaotic flaming hell beyond the limits of the earth is the place of punishment for the angels in chaotic. Eth.dédparos, the LXX rendering of 10N in Gen. i. 2. in the fire shall they burn. So after xxi. 3 I emend the Eth. ‘in fire they have burnt’ (g,.g7g¢, B-abca): ‘in fire they shall burn’ (aécx)—a different form of the verb. 4. Further description of this hell and its inhabitants in terms borrowed from xviii. 13 5 Xxi. 3. + look over +t. We might emend to ‘ behold its height’ or ‘ tell its circuit’ (or ‘ size’). of fire 2,27: other MSS. = ‘of its fire’.

5. one of the holy angels. This phrase is borrowed from i-xxxvi: cf. xxvil. 2. voice, &c. Cf. xviii. 13. weeping and crying a: wf. ;

6. This hell which is outside the earth is the final place of punishment for sinners and blasphemers and perverters of God’s revelation through the prophets. In vv. 3-6 the writer has confounded places (i.e. Gehenna, and the hell of the disobedient stars) that are most carefully distinguished in i-xxxvi, and yet he has borrowed the phraseology of that section.

blasphemers. Cf. xci. 7. spoken mtu, B: ‘done’ g,¢y. the prophets. Here only expressly mentioned in Enoch.

7. written and inscribed—refers to the heavenly tablets. Cf. xlvii. 3. These records are also called the books

of the holy ones, for their purpose is to let the angels know . the future: cf. ciii.2. See also Asc. Isa. vil. 27.

PRAGMENT OF “THE BOOK OF NOAH 108. 7-15

and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed 8 by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to g torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were to found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And He hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame, 11 yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed 12 with such honour as their faithfulness deserved. And I will bring forth in shining light those who 13 have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number ; for righteousness is the judgement of God; for to the faithful 14 He will give faithfulness in the habitation of upright paths. And they shall see those who were 15 born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.’

7-9. the humble. The 0% and O39 of the Psalms. They constitute the true Israel as opposed to the proud, the selfish and the paganizers. Cf. Cheyne on Ps. ix. 13. those who have afflicted their bodies ...loved neither gold nor silver...longed not after earthly food. These phrases would apply well to the Essene party. Cf. xlvili. 7, cii. 5. These marks of the righteous have their counterpart in those of the wicked: cf. xcvi. 5-7, xcvil. 8-10, xcviil. 2. 8. loved a, B-cdnoy,b: ‘love’ , 2, cdnoy,0. 9g. Who, ¢¢ (gz slightly corrupt) : ‘and’ #: ‘and who’ B. everything ~. ‘their bodies’,g. ‘themselves’ gmgt, 8. ‘ Bodies’ is unsuitable, and ‘ themselves’ would read better if the sinners were speaking: cf. Wisdom 1i. 2-4. Cf. Job vii. 7, 8. the Lord tried them much, &c. Cf. Wisdom iii. 5. 10. Enoch speaks, and refers his hearers and readers to his books. their life in the world. Cf. xlviii. 7. 11. Verses I1 and 12 are spoken by God. generation of light. Cf. Ixi. 12 (note), xxxviii. 4 (note). who were born in darkness. Of those who are born in darkness, i.e. heathenism, the faithful who were not recompensed with honour are transformed: but those who remain in their darkness are cast therein as their condemnation. Cf. v. 14. were not recompensed with a—gz, 8: ‘did not seek’ ¢.

12. in shining light, i.e. clad init. Cf. Matt. vii. 15. Or we might render ‘into shining light’. Cf. 2 En. xxii. 8-10, the garments of the blessed are composed of God’s glory. In 1 En. xii. 16, they are ‘garments of life’. Really they are the spiritual bodies of the blessed. Cf. Rev. ill. 4, 5, 18, &c.; 4 Ezra ii. 39, 45; Asc. Isa. iv. 16, vii. 22, viii. 14.

throne of his honour a,z. ‘throne of honour, of his honour’ 8-7. Cf. Matt. xix. 28; Rev. iil. 21, iv. 43 Asc. 13. Enoch again speaks. resplendent, &c.: cf. xxxix. 7, civ. 2, cvlil. 14. the habitation of upright paths /, 8: ‘the habitation and (> g) upright paths’ eg: ‘the habitation and uprightness’ 7: ‘the upright paths’ z. 14. born in darkness. See v. 11 (note). led into darkness. Cf. ciii. 8. led gmg. Cf. ciil. 8. ‘cast’ Z, 2. Moet Dan. xii. 2, 3. resplendent a. ‘shining’ 8.

THE TESTAMENTS -OF .ERE) Tce ia PAKIARG ES

§ 1. THE BoOK AND ITS FORTUNES.

THE Testaments of the Twelve Patriarchs were written in Hebrew in the latter years of John Hyrcanus—in all probability after his final victory over the Syrian power and before his breach with the Pharisees—in other words, between 109 and 106. Their author was a Pharisee who combined loyalty to the best traditions of his party with the most unbounded admiration of Hyrcanus. The Maccabean dynasty had now reached the zenith of its prosperity, and in its reigning representative, who alone in the history of Judaism possessed the triple offices of prophet, priest, and king, the Pharisaic party had come to recognize the actual Messiah.

Won over by the purity of life, nobility of character, and pre-eminent gifts of the Maccabees as high-priests, civil rulers, and military commanders, the Hasids, or early Pharisees, had some decades earlier attached themselves to this new high-priesthood, though with many a misgiving on account of the break in the high-priestly succession.