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Winer, Realwért., under “Zahlen.” Under no circumstances dare we bring in connection here the identification of angels and stars as was done in later writings (cf. Langen, p. 309), or think of the seven “throne-assistants” in Tob. xii. 15. The writer simply states that the stars, who have their laws, shall also be punished for disobedience, vs. 15, and possibly refers to the GTR, or comets, of Jude 13. And like spirits is not a personification of the stars, but states only that the motions of the stars while being punished was that of petitioning spirits ——14. The angel, i.e. Uriel, cf. 19:1, and chap. 20. The stars are here termed in Old Testament phraseology host of heaven. —16. The limits of the punishment are unknown to the writer, like at 21:6. Cuap. 19, 1. Uriel, in conformity with the etymology of the word, is over the luminaries, as is expressly stated 75:3, and explains his conduct here and in 21:5, 9; 27:2; 33:3, 4. This other place of punishment, the one mentioned 18:11, is not yet inhabited, but is intended for the fallen angels, who are now temporarily being punished by being bound in the desert or under the hills, chap. 10, but shall at the final judgment be condemned to this place, cf. 10:6, 13; 21:10. Souls of the angels, a kind of anthropomorphism, like 13:6. With the change of forms cf. 17:1 and Test. Ruben 5. The statements here have their parallels in Justin Martyr, Apol. Brev. (p. 92, ed. Maur.), Apol. pro Christ, p. 46 (ed. Maur.), and Tertullian, De Idol. 4: Enoch praedicans, omnia elementa, omnem mundi censum, quae coelo, quae mari, quae terra continentur, in idolatriam versuros daemonas et spiritus desertorum angelorum, ut pro Deo adversus Dominum consecrarentur; and ib. 15: Haec igitur ab initio praevidens Spiritus Sanctus etiam ostia in superstitionem versura praececinit per antiquissimum prophetam (poetam) Enoch. These demons are, according to chap. 15 and 16, the spirits of the slain giants, and these being children of the fallen angels these latter persuade mankind to worship these demons, That the gods of the heathen are demons finds expression in Baruch iv. 7, and LXX on Ps. xcvi. 5; cvi. 37; Deut. xxxii. 17; Isa. Ixv. 11. In Dialog. cum Tryph. § 83 Justin Martyr refers to the passage Ps. xcvi. 5 (xcv. 5 according to LXX) as proof for his statement.—2. The women, too, are to be punished, for they were not passive in the sin of the angels, but they led them astray by their beauty, cf. 6:1 sqq. and Test. Ruben, 5.—3. Probably the original of Clemens Alex. Eclog. Proph. § 2 (ed. Sylburg, p. 801): GTR; and of Origen, De Princ. IV. 35: universas materias perspexi. Cuap. 20. The catalogue of angels in this chapter is an uncalled-for interpolation by a later hand. The number six (the same number in Past. Hermae Vis, 3, 4, 1) does not harmonize with the rest of this book, for the writer, when he does have occasion to speak of the number of angels, always chooses one of the sacred figures, three or seven, cf. 90:21, 22; 81:5; 90:31. In the number (six), but not in the names, the statements here agree with Targ. Jerush. on Deut. xxxiv., and Philo, GTR. on Ex. xxv. 22. Another reason to doubt the authenticity of this chapter are the strange functions assigned to these angels. 1. Who watch, like the GTR, or watchmen of later Jewish theology, based on Dan. iv. 10; xiv. 20. Cf. note on 12:2.—2. Uriel. The functions here assigned to this angel are not in harmony with his deeds nor with the statements of our book, cf. note on 19:1. Uriel, not a biblical name, is also mentioned 4 Ezra iv. 1; v. 20; x. 28.—3. Rufael (i.e. Raphael), who in later works and in En. 10:4, 7 is the angel of healing (cf. Buxtorf, Lex., ed. Fischer, p. 27), is here vaguely called the angel of the spirits of men, the meaning of which expression is most mysterious.—4. Raguel. The name is not rare in the Old Testament as the appellation of a man, HTR, cf. Gen. xxxvi. 10; Ex. ii. 18; Num. x. 29, etc., and GTR in Tobit, but as the name of an angel it is post-biblical. The moral accountability of the luminaries, mentioned 18:15, is also recognized here.—5. Michael is the angel of the children of Israel, in conformity with Dan. x. 13, 21; xii. 1; Assumptio Mosis x. 2, Ascensio Isaiae ix. 13, the Targumim, and later tradition.—Saraqael, a name nowhere else found.—7. Gabriel, whose functions are possibly connected with the account Gen. iii. 24. Cuap. 21, 1. The writer begins a second narration, treated in a somewhat different manner from the above, which covers to a great extent the ground already gone over. This verse is quoted by Origen, De Princ. IV. 35, in the words: ambulavi usque ad imperfectum. Around, i.e. in a circuit—2. He here repeats and enlarges on the place of punishment for the stars already mentioned 18:12-16.—3-6. cf. chap. 18—7-10. follows a description of the place of torment for the fallen angels as in 18:11; 19:1 sqq. Sections; the word for