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note on 48:9. That the final judgment is not meant is clear, for the day of grace is not yet over, and the others will repent. Who the others are is uncertain (except, indeed, that they are sinners), for it is uncertain whether the contest is to be between the faithful and the renegades, or between the former and the heathen nations. If it is allowed to use 90:30, 33, 34; 91:14, the former would be the case, and the others would be the hitherto neutral heathens.—3. But as these others did not endure the trials of the faithful their position in the Messiah’s kingdom will not be as honorable. How could a Christian with Matt. xx. 1 sqq. before him have written these words? His name, i.e. God’s.—4. Although God is merciful he is also just, and therefore all who do not repent in the time of grace will be destroyed. It seems, then, that the Messianic kingdom is not to come all of a sudden, but shall undergo a certain development. Cuap. 51, 1. The resurrection of the dead, first plainly announced by Dan. xii. 2, is to the author a universal one, thus agreeing with 2 Macc. vii. 9, 14, 23, 36; xii. 43, 44; Psalt. Salom. iii. 16; xiv. 2; Josephus, Antiqq. xviii. 1, 3; Bel. Jud. ii. 8, 14; Baruch xxx. 1-5; L 1-li. 6; 4 Ezra vii. 32. The first part of Enoch clearly teaches the resurrection of the just (cf. notes on 22:12, 13), but also that certain sinners shall not rise, while here the writer says that earth, Sheol, and hell will return their contents. The Old Testament idea of Sheol is here split into two notions—a place of departed spirits and of hell. The original of the latter term is haguel, ie. destruction, and is consequently the same as the Abaddon used by the Old Testament as synonymous with Sheol, e.g. Job xxvi. 6; xxviii. 22; Prov. xv. 11. But then it is possible that the word hell here has been added by the translator, as hell, the place of fiery torment, is, according to both Part I. and the Parables, uninhabited until after the judgment. The passage 61:5 does not contradict the idea of a universal resurrection. Whether the bodies will rise with the souls is not said, but seems probable from the use of the word earth. —2. Out of this multitude he (i.e. the Messiah) will chose his holy ones. The wording is adapted to the forensic character of the judgment.—3. Wisdom, cf. note on 49:1, 3. This verse is to characterize him as regent and potentate, a role he is to assume after the judgment is over. The just will be the recipients of this wisdom, 48:1; 49:1; 61:7, 11. Here again it is said that he has these powers only as a gift of God.—4. Skip, cf. Ps. cxiv. 4, 6. The happiness will be like that of the heavenly angels; cf. 104:4, 6.—5. Cf. Ps. xxxvii. 3,9, 44°90 94 11, 29, 34. Cuap. 52, 1. He is for the present done with the Messianic kingdomas such, but still desires to give some facts concerning it that could not well have been interwoven in the above, and with this partial change of subjects the scene of observation is somewhat shifted towards the west. He is carried to his destination by the wind, according to the sentiments of both authors; cf. 14:8 and 39:3. At that place, i.e. from heaven, for there he was.—2. The metal hills belong to the secrets of heaven, i.e. it is known only in heaven that hills which now, indeed, have no existence shall exist in the Messianic times. Soft metal, or flowing metal; Dillmann has Tropfmetal, but just what is meant is uncertain; but cf. 65:7, 8. Hoffmann thought of quicksilver, but Dillmann rightly opposes this idea.—3. In secret, I, and no one else —4. The application of the allegory and object of the metallic hills follows. They are for the benefit of the Anointed; but not for the increase of his power and wealth, as 6-9 exegetically explain. Anointed, 48:10.—5. Patience is enjoined on Enoch that he may learn still more secrets; a promise which is fulfilled in chap. 53 sqq—6 Now follows the true object of these mountains. They are symbolical of the enemies of the Messiah, and his power will be shown by their complete disappearance. The term mountains probably plays on the fact that the chief offenders in the Parables are the mighty of the earth. These mountains will melt; cf. Mic. I. 3; Ps. xcvii. 5, and like water that flows, cf. Mic. I. 4, and become weak that they cannot stand in his presence.—7. Therefore, too, these metals will have no value to save in the time of the Messiah, as the judgment then will be according to other standards; cf. Zeph. I. 18; Ezek. vii. 19; Ps. xlix. 7-10; Jer. iv. 30; Isa. xiii. 7. Flee; it will be impossible to escape justice by buying the judge.—8. Nor will the coarser metals be of any value whatever in defense against this judgment; no human weapons of defense can ward off the sure destruction —9. In plain words says the author, these instruments of war will disappear when the prince of peace arrives; cf. Hos. ii. 20; Isa. ii. 4; ix. 6; Zech. ix. 10; Ps. xlvi. 10; Mic. v. 9.