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probably opposing the germs that were developed by the Sadducees in their doctrine of the death of the soul with the body; cf. Joseph. Antiqq. xviii. 1, 4; Bel. Jud. ii. 8, 14; Lightfoot, Hor. Heb. et Talm. on Matt. xxii. 23 sqq. Cf. on the expression 108:3 and Ps. lxix. 28.—3, 4. These persecuted just shall be rewarded after death, is the important fact he wishes to inculcate. Of course he means, not an immediate happiness after death, for the just, too, are in Sheol, chap. 22., but the blessings in store for them in the Messianic kingdom. For these just shall rise (cf. note on 22:13, 14), and partake of the glories of this reign, 91:10; 92:3; 100:5; 104:4, 6; compared with 39:1, 4-6. The change of persons is no surprise, as it is frequently found in this part. Do not fear their shame, i.e. their ridicule, 94:11.—5, 6. A different fate awaits the sinners, recurring to the idea of 102:4. They are, indeed, blessed in their death by those like them and those that disregard the future, because they have enjoyed the benefits of the earth and were not punished during life —7. For these there is an especial apartment in Sheol, 22:10.—8. And after that, in the final punishment, they will be given over to an everlasting fire, strictly as represented in 22:11. No peace, Isa. xlviii. 22; lvii. 21; En. 5:4; 94:6; 98:11, 15; 99:13; 102:3.—9. Words spoken by the dead just, as is conclusively shown by the context, to the living just. Spirits become small, i.e. were humble.—10. Cf. Deut. xxviii. 29.—11. Cf. Deut. xxviii. 13, 30, 31, 44.—12. Instead of possessing the land, as the Old Testament predictions promised, they became the subjects of their haters.—14. Cf. chap. 89 and 90. With these rulers they did not find justice, even when they complained.—15. These rulers even assisted in the persecution, and, instead of bringingit to light, they even kept it secret. Cuap. 104. Answer to these complaints, which are without foundation. Even if there is no deliverance on earth, they are remembered before God’s throne by the angels, 40:5-7; 47:2; 89:76.— 2. Therefore, even in spite of such persecutions, they shall hope, 96:1. Shine like, etc., 43:4; Dan. xii. 3, and therefore will be seen. Portals of heaven will be opened, not in the sense of entering heaven, but only that from heaven the blessings ye failed to receive on earth will more than abundantly be given to you—3. Continue the cry uttered, 103:14, 15; cf., also, 97:3, 5; 99:3, 16.— 4. Your hope shall not come to shame, for ye will be even like the angels, explained in verse 6 as being companions of the angels. The Parables teach the same; cf. chap. 39.—5. Therefore, being certain of a happy future, it is unnecessary to hide on the day of judgment, as the sinners try to do, 100:4.—6. Avoid the association even of the sinners, 94:1-3; 91:3, 4.7. Ye cannot, etc., i.e. the just cannot fathom the mysteries of the future, for the sins are not written down. They will write, i.e. the angels, 97:6.—8. Cf. 97:7; 100:10.—9. All the false statements of the sinners are based upon falsifying the words of truth as they have been revealed in the Old Testament; cf. 94:59; 98:14-99:2. Idols, 99:7-9, 14.—10. Their statements being nothing but lies, it is necessary to reiterate the truth. This is the object the author had in writing his work; cf., also, Dan. viii. 26; xii. 4,9, 10. Books, 98:15.—11. We must remember here that the author pretends to write from the time of Enoch, hence his books had to be copied and recopied for preservation. It was a long period from the time of Enoch to the beginning of the Messianic rule. In their languages, presupposing that his work was to be translated, as it was not intended for Israel alone. The idea he probably got from the fact that translations were frequently made in his days—12. These other books are probably the different parts of this Book of Enoch. The comfort the just should receive from the book of Enoch could be called a mystery. Both Dillmann and Hoffmann regard this verse as a self-recommendation cn 1 of Enoch. Cuap. 105. With the instruction thus gained, the just shall testify over the sons of the earth, and spread this wisdom.—2. God will be joined with the just, 1:8, and in the Parables, 38:4, 6; and it is also stated that the Messiah will dwell with them (45:4, 5), 90:37; cf. especially 62:14. If God can call the chosen his children, Deut. xiv. 1, and often, it is not strange that he calls the Messiah his son, and this, therefore, does not indicate a Christian origin, and can easily be understood from an Old Testament basis, Ps. ii. Cf. on the whole chapter what is said in the Introduction, and Ewald, Geschichte des Volkes Israel, Vol. v. p. 94 (Zweite Ausgabe).