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for a second. This angel is, vs. 9, Rufael; cf. notes on 10:7; 20:3, and the healing by Rafael in Tob. iii. 17 —6. The third is Gabriel, over all the powers, his name being from HTR and HTR.—7. The fourth wards off the satans. These beings, altogether unknown to the writer of the first part, and entirely distinct from the fallen angels or their children, are conceived by the writer of the Parables as the powers of an anti-divine kingdom under the leadership of a prince, who is Satan, GTR, 53:3. These satans existed before the fall of the angels, for these sinned by becoming subjects of Satan, 54:6, and they, unlike the watchers, 13:5; 14:5, have access to heaven, on the basis of Job ii. 1; Zech. iii. To this kingdom of Satan belong also the angels of punishment, cf. notes on 53:3. Satans are mentioned in the Noachic additions, 65:6; cf. Ascensio Isaiae ii. 2. The fourth angel is Fanuel, and as he keeps off the satans he thereby protects those who inherit everlasting life, cf. note on 37:4.— 8. Angel of peace, cf. vs. 2. Cuap. 41, 1. As the writer of the first part was initiated into the secrets of the physical world as well as the spiritual, the author here also gives a treatise on natural philosophy, but not without first again having spoken of his favorite topic, of the dwellings of the just. The kingdom is scarcely the Messianic (Dillmann), but rather the kingdom of this world, which is to be divided, i-e. the faithful separated from the sinners, when the deeds of all are weighed in the final judgment. Interpreting thus it is easily seen why he mentions the fate of both the just and the sinners in the next verse. Weighed, cf. 61:8; Prov. xvi. 2; xxi. 2; xxiv. 12; Job xxxi. 6; Ps. Ixii. 9; Dan. v. 27; 4 Ezra I. 35 (ed. Laurence), and Homer, Il. 8, 69 sqq.; 22, 209 sqq.—2. Expulsion of the sinners, cf. note ch. 27. Deny, a sin often mentioned in the Parables, cf. 38:2; 45:1, 2; 46:7; 48:10, (denying the just judgment, 60:6, or the heavenly sphere, 45:1, or the Messiah, 48:10, or the spirit of God, 67:10). It is pictured as the chief and principal sin. —3. The introducing clause is different from the one employed in the first part, where the writer always says: “And I went and saw.” How they are divided, cf. Job xxxviii. 24, 25, 35.4. The repositories of the wind are closed as the winds are allowed to escape only at certain times; cf. Job xxxviii. 22, 25-28, 34, 37, 38; xxxvii. 11, 12. His cloud; Dillmann thinks of the Shechinah, Langen, p. 293, of “the spirit hovering over the deep,” but the statement is so vague that no conclusion can be attempted.—. These repositories must, then, be near the portals of 33:3 sqq.; cf. Ps. xix. 6. Glorious return, ie. their secret return from west to east. More glorious, i.e. the sun than the moon; cf. chap. 72 sqq. Oath; the luminaries have taken oaths among themselves to be true to each other, 43:2, a figure probably taken from the marriage vow; cf. 69:20, 25.—6. Strong, for even the mighty sun obeys him; cf. Ps. xxiv. 16; civ. 19; Eccles. I. 5.—7. Hidden course of the moon, the time when she is not seen in the heavens; cf. chap. 73 and 74. Praise, cf. Ps. xix. 2 sqq.; cxlviii. 3 sqq.; Job xxxviii. 3— 8. The writer plays on the biblical expression, children of light and of darkness; cf. Job xxiv. 13-17; xxxviii. 15; En. 59. Cuap. 42, 1. Drummond (p. 62) is certainly right in calling this “a detached fragment,” for it apparently interrupts the sense. The only possible connection it could have would be that wisdom was in the hands of God his means of strengthening the just, 41:8, or that wisdom and injustice have repositories like the powers of nature of which he is here speaking; cf. vs. 3. Wisdom found no place to dwell, ie. on earth, and returns to heaven; cf. Job xxviii. 12-14, 20-24; Baruch iii. 31. Wisdom is here personified as in Prov. viii. and ix.—2. Cf. Prov. I. 20 sqq.; viii. 1 sqq.; ix. 1 sqq.; Son of Sirach xxiv. 7. In the Messianic times, however, she will return, 48:1 sqq.; 49:1 sqq.; 91:10—3. As wisdom in the author’s mind is the biblical wisdom, its opposite here is injustice; cf. Zech. v. 8. The contrast here is asuccess. Although the expression here sounds somewhat like John’s prologue to his Gospel, the connection goes no further, and does not betray a Christian source; cf. Langen, p. 44 sq. Dew and rain are symbols of plenty, cf. on 39:5; Job xxxviii. 26, 27; Isa. xxxv. 6; xli. 18; xliii. 20. Cuap. 43. 1, 2. He continues the topic of chapter 41 with the stars. Called, cf. Isa. xl. 26; Ps. cxlvii. 4; Baruch iii. 34. Weighed, as the context shows, means simply that their mass, course, etc. is assigned to them in a manner pleasing to a higher power. They are guided by angels. Neither here nor above is any personality or moral accountability attributed to them, although their conduct is to be an example for men, cf. in general Dan. viii. 10 with En. 46:7, and Dan. xii. 3 with En. 104:2, and thus the stars can represent the names of the just. With this we can understand the strange answer of the angel in verse 4. Believe, the opposite of denying,