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eat no blood, for it is the soul; never eat blood!”—6. Like Gen. iv. 10; cf. En. 8:4; 9:2. Cuap. 8, 1. Azazel; cf. Lev. xvi. 8, 10, 26; and Gesenius, Thesaurus 1012-13; and Herzog-Plitt, II. p. 23. That Azazel GTR (interpolation? of Syncellus), is mentioned first is in harmony with 9:6; 10:4; 13:1. To see what was behind them, correctly explained by S. de Sacy: Edocuit artem specula faciendi. The Greek text and Tertullian (quoted by Laurence, Prelim. Disc. p. xvi.) omit this phrase. Cf. Test. Ruben, 5.—2. Cf. Book of the Jubilees, 7—3. Amezarak is undoubtedly a corruption of one of the names in chap. 6, possibly of Semjaza; cf. Dillmann and Syncelius. Here, probably, the Ethiopic text has omissions, and, not being able to render the distinction between GTR, the art of Baraqal, and GTR, that of Kokabel, he translates the latter signs, i.e. of heaven, 48:3. This verse is freely quoted by Clemens Alex. in Eclog. Proph., ed. Sylburg, p. 808.—4. Cf. note on 7:6. Cuap.9. Surjan and Urjan are Suriel and Uriel, four of the highest angels. The canonical books (Dan.) know of Michael and Gabriel, but Suriel and especially Uriel are well known in later rabbinical theology as HTR; cf. e.g. Talm. Babyl. Berachoth, fol. 512. Generally, however, these four are Michael, Gabriel, Uriel, and Raphael; cf. Buxtorf, Lex. p. 27; and Syncellus gives this passage twice with these last names, and undoubtedly correctly. These angels being constantly near God are the proper ones to report the terrible fate of mankind to him.—2. is not in the Gr. but must have been in the original. Emptied, i.e. of mankind, 67:2; 84:5.—3. Holy ones, also a biblical name for angels; cf. Job v. 1; xv. 15; Zech. xiv. 5; Dan. iv. 14; viii. 13; cf. note on 15:2. Most-High or Highest God is found in the whole book.—4. A similar prayer is found 84:2 sqq., and is probably an enlargement of the Trisagion. The character and wording of the prayer is strictly determined by the immediate wants; cf. Schiirer in Zeitschrift fiir prot. Theol., 1876, p. 176.—6. From 9:8; 10:7, and especially 16:3 we are allowed to understand that these secrets are the ones referred to 8:1. Without the assistance of the fallen angels men would never have learned charms and conjurations.—7. Here the Gr. omits the most important words, made known conjurations —8. How they defiled themselves is stated 15:3 sqq.—10. They are not able, i.e. the souls; the plural in the Ethiopic is decidedly better that the singular GTR with GTR as subject. The cries of those that died can be heard in heaven, 22:5 sqq. Cuap. 10. Arsjalaljair, for which the Gr. has Uriel, is probably, as Dillmann remarks, a combination of HTR and HTR (sun-god, light-god), and is about the same as the name Uriel. The son of Lamech, as the Gr. states, is Noah. The record here of an event that occurred after the death of Enoch does not demand that this chapter be ascribed to a new author; such chronological mistakes could easily happed to one writing thousands of years later than the events here mentioned.—2. Hide thyself isa command to Noah, as Moses hides on receiving a revelation, Ex. iii. 6; cf. En. 12:1; chap. 81.—3. The additions to the Gr. in this verse are probably by Syncellus himself—4. Rufael, the same as Raphael, mentioned here for the first time, is an angel introduced by apocryphal literature, being found first Tob. xii. 15. Azazel, as the chief of these sinful beings, receives a separate punishment. Dudael is HTR, i.e. God’s kettle; cf. Jude 6; 2 Pet. ii. 4; Irenaeus, adv. Haer. iv. 30. The desert as the place of his punishment is taken from Lev. xvi. 10, 22. The desert was frequently pictured as the abiding-place of demons; cf. LXX on Isa. xiii. 21; xxxiv. 13, 14; and Tob. viii. 3. This judgment is not the last, but only a temporary one, as the next verse already indicates. This first judgment, although stated in verse 5 as one forever, is modified in verse 12 as seventy generations, and in 14:5, as for all the days of the world. —5. As light is the picture of happiness (1:8, etc), darkness signifies misery. One of the chief horrors of Sheol is darkness; cf. Lam. iii. 6; Ps. cxliii. 3; Job x. 21, 22; xviii. 18; and in general, Ps. cvii. 10, 14; Isa. xlii. 7—6. Great day, i.e. the final judgment, 22:11. The punishment by fire, vs. 13; 18:11; 21:7-10, and often.—7. Heal, in the sense of Isa. vi. 10, as could be expected from one whose name is from HTR. The action of the angel and that of God here run together as in Gen. xix. 17-22; xxxi. 3, 11, 13; Ex. xiii. 21 with xiv. 19. This healing, however, can only take place by first ridding the earth of the ulcerous giants.—8. All wicked deeds are recorded, 81:2, and the angels learn them, 100:10.—9. Bastards, i.e. the giants, the product of the union of two different kinds of beings, 15:3-7. The manner of this destruction shall be self-slaughter, as is also stated in the book of the Jubilees (ch. 5, p. 20): “And he sent among them his sword that each one should kill his neighbor; and they commenced to kill each other, till they all fell by