in the final work authenticating them with the name of Noah.
The date of the publication of the entire work Appel assigns to
the years immediately following the death of Herod.
We shall now give an analysis of the book, with the dates of the various sections where possible. Of these we shall deal with the easiest first. Chap. lxxii.-lxxxii. constitutes a work in itself, the writer of which had very different objects before him from the writers of the rest of the book. His sole aim is to give the law of the heavenly bodies. His work has suffered disarrangements and interpolations at the hands of the editor of the whole work. Thus lxxvi.-lxxvii., which are concerned with the winds, the quarters of the heaven, and certain geographical matters, and lxxxi., which is concerned wholly with ethical matters, are foreign to a work which professes in its title (lxxii. 1) to deal only with the luminaries of the heaven and their laws. Finally, lxxxii. should stand before lxxix.; for the opening words of the latter suppose it to be already read. The date of this section can be partially established, for it was known to the author of Jubilees, and was therefore written before the last third of the 2nd century B.C.
Chaps. lxxxiii.-xc.—This section was written before 161 B.C., for “the great horn,” who is Judas the Maccabee, was still warring when the author was writing. (Dillmann, Schürer and others take the great horn to be John Hyrcanus, but this interpretation does violence to the text.) These chapters recount three visions: the first two deal with the first-world judgment; the third with the entire history of the world till the final judgment. An eternal Messianic kingdom at the close of the judgment is to be established under the Messiah, with its centre in the New Jerusalem set up by God Himself.
Chaps. xci.-civ.—In the preceding section the Maccabees were the religious champions of the nation and the friends of the Hasidim. Here they are leagued with the Sadducees, and are the declared foes of the Pharisaic party. This section was written therefore after 134 B.C., when the breach between John Hyrcanus and the Pharisees took place and before the savage massacres of the latter by Jannaeus (95 B.C.); for it is not likely that in a book dealing with the sufferings of the Pharisees such a reference would be omitted. These chapters indicate a revolution in the religious hopes of the nation. An eternal Messianic kingdom is no longer anticipated, but only a temporary one, at the close of which the final judgment will ensue. The righteous dead rise not to this kingdom but to spiritual blessedness in heaven itself—to an immortality of the soul. This section also has suffered at the hands of the final editor. Thus xci. 12-17, which describe the last three weeks of the Ten-Weeks Apocalypse, should be read immediately after xciii. 1-10, which recount the first seven weeks of the same apocalypse. But, furthermore, the section obviously begins with xcii. “Written by Enoch the scribe,” &c. Then comes xci. 1-10 as a natural sequel. The Ten-Weeks Apocalypse, xciii. 1-10, xci. 12-17, if it came from the same hand, followed, and then xciv. The attempt (by Clemen and Beer) to place the Ten-Weeks Apocalypse before 167, because it makes no reference to the Maccabees, is not successful; for where the history of mankind from Adam to the final judgment is despatched in sixteen verses, such an omission need cause little embarrassment, and still less if the author is the determined foe of the Maccabees, whom he would probably have stigmatized as apostates, if he had mentioned them at all, just as he similarly brands all the Sadducean priesthood that preceded them to the time of the captivity. This Ten-Weeks Apocalypse, therefore, we take to be the work of the writer of the rest of xci.-civ.
Chaps. i.-xxxvi.—This is the most difficult section of the book. It is very composite. Chaps. vi.-xi. is apparently an independent fragment of the Enoch Saga. It is itself compounded of the Semjaza and Azazel myths, and in its present composite form is already presupposed by lxxxviii.-lxxxix. 1; hence its present form is earlier than 166 B.C. It represents a primitive and very sensuous view of the eternal Messianic kingdom on earth, seeing that the righteous beget 1000 children before they die. These chapters appear to be from the Book of Noah; for they never refer to Enoch but to Noah only (x. 1). Moreover, when the author of Jubilees is clearly drawing on the Book of Noah, his subject-matter (vii. 21-25) agrees most closely with that of these chapters in Enoch (see Charles’ edition of Jubilees, pp. lxxi. sq. 264). xii.-xvi., on the other hand, belong to the Book of Enoch. These represent for the most part what Enoch saw in a vision. Now whereas vi.-xvi. deal with the fall of the angels, their destruction of mankind, and the condemnation of the fallen angels, the subject-matter now suddenly changes and xvii.-xxxvi. treat of Enoch’s journeyings through earth and heaven escorted by angels. Here undoubtedly we have a series of doublets; for xvii.-xix. stand in this relation to xx.-xxxvi., since both sections deal with the same subjects. Thus xvii. 4 = xxiii.; xvii. 6 = xxii.; xviii. 1 = xxxiv.-xxxvi.; xviii. 6-9 = xxiv.-xxv., xxxii. 1-2; xviii. 11, xix. = xxi. 7-10; xviii. 12-16 = xxi. 1-6. They belong to the same cycle of tradition and cannot be independent of each other. Chap. xx. appears to show that xx.-xxxvi. is fragmentary, since only four of the seven angels mentioned in xx. have anything to do in xxi.-xxxvi. Finally, i.-v. seems to be of a different date and authorship from the rest.
Chaps. xxxvii.-lxxi.—These constitute the well-known Similitudes. They were written before 64 B.C., for Rome was not yet known to the writer, and after 95 B.C., for the slaying of the righteous, of which the writer complains, was not perpetrated by the Maccabean princes before that date. This section consists of three similitudes—xxxviii.-xliv., xlv.-lvii., lviii.-lxix. These are introduced and concluded by xxxvii. and lxx. There are many interpolations—lx., lxv.-lxix. 25 confessedly from the Book of Noah; most probably also liv. 7-lv. 2. Whence others, such as xxxix. 1, 2a, xli. 3-8, xliii. sq., spring is doubtful. Chaps. 1, lvi. 5-lvii. 3a are likewise insertions.
In R. H. Charles’s edition of Enoch, lxxi. was bracketed as an interpolation. The writer now sees that it belongs to the text of the Similitudes though it is dislocated from its original context. It presents two visits of Enoch to heaven in lxxi. 1-4 and lxxi. 5-17. The extraordinary statement in lxxi. 14, according to which Enoch is addressed as “the Son of Man,” is seen, as Appel points out, on examination of the context to have arisen from the loss of a portion of the text after verse 13, in which Enoch saw a heavenly being with the Head of Days and asked the angel who accompanied him who this being was. Then comes ver. 14, which, owing to the loss of this passage, has assumed the form of an address to Enoch: “Thou art the Son of Man,” but which stood originally as the angel’s reply to Enoch: “This is the Son of Man,” &c. Ver. 15, then, gives the message sent to Enoch by the Son of Man. In the next verse the second person should be changed into the third. Thus we recover the original text of this difficult chapter. The Messianic doctrine and eschatology of this section is unique. The Messiah is here for the first time described as the pre-existent Son of Man (xlviii. 2), who sits on the throne of God (xlv. 3; xlvii. 3), possesses universal dominion (lxii. 6), and is the Judge of all mankind (lxix. 27). After the judgment there will be a new heaven and a new earth, which will be the abode of the blessed.
The Book of the Secrets or Enoch, or Slavonic Enoch. This new fragment of the Enochic literature has only recently come to light through five MSS. discovered in Russia and Servia. Since about A.D. 500 it has been lost sight of. It is cited without acknowledgment in the Book of Adam and Eve, the Apocalypses of Moses and Paul, the Sibylline Oracles, the Ascension of Isaiah, the Epistle of Barnabas, and referred to by Origen and Irenaeus (see Charles, The Book of the Secrets of Enoch, 1895, pp. xvii-xxiv). For Charles’s editio princeps of this work, in 1895, Professor Morfill translated two of the best MSS., as well as Sokolov’s text, which is founded on these and other MSS. In 1896 Bonwetsch issued his Das slavische Henochbuch, in which a German translation of the above two MSS. is given side by side, preceded by a short introduction.
Analysis.—Chaps. i.-ii. Introduction: life of Enoch: his dream, in which he is told that he will be taken up to heaven: his admonitions to his sons. iii.-xxxvi. What Enoch saw in heaven. iii.-vi. The first heaven: the rulers of the stars: the great sea and the treasures of snow, &c. vii. The second heaven: the fallen angels. viii.-x. The third heaven: Paradise and place of punishment. xi.-xvii. The fourth heaven: courses of the sun and moon: phoenixes. xviii. The fifth heaven: the watchers mourning for their fallen brethren. xix. The sixth heaven: seven bands of angels arrange and study the courses of the stars, &c.: others set over the years, the fruits of the earth, the souls of men. xx.-xxxvi. The seventh heaven. The Lord sitting on His throne with the ten chief orders of angels. Enoch is clothed by Michael in the raiment of God’s glory and instructed in the secrets of nature and of man, which he wrote down in 366 books. God reveals to Enoch the history of the creation of the earth and the seven planets and circles of the heaven and of man, the story of the fallen angels, the duration of the world through 7000 years, and its millennium of rest. xxxviii.-lxvi. Enoch returns to earth, admonishes his sons: instructs them on what he had seen in the heavens, gives them his books. Bids them not to swear at all nor to expect any intercession of the departed saints for sinners. lvi.-lxiii. Methuselah asks Enoch’s blessing before he departs, and to all his sons and their families Enoch gives fresh instruction. lxiv.-lxvi. Enoch addressed the assembled people at Achuszan. lxvii.-lxviii. Enoch’s translation. Rejoicings of the people on behalf of the revelation given them through Enoch.
Language and Place of Writing.—A large part of this book was written for the first time in Greek. This may be inferred from such statements as (1) xxx. 13, “And I gave him a name (i.e. Adam) from the four substances: the East, the West, the North and the South.” Thus Adam’s name is here derived from the initial letters of the four quarters: ἀνατολή, δύσις, ἄρκτος, μεσημβρία. This derivation is impossible in Semitic. This context is found elsewhere in the Sibyllines iii. 24 sqq. and other Greek writings. (2) Again our author uses the chronology of the Septuagint and in 1, 4 follows the Septuagint text of Deuteronomy xxxii. 35 against the Hebrew. On the other hand, some
