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Cuap. 53. In beginning a second parabolical sketch Enoch says he saw a deep valley whose mouth was open, to which all mankind bring offerings. These presents are, to judge from 63:10; 98:10; 94:7; 97:7-10, brought to buy release from the judgment of the Messiah, the author connecting this thought with 52:7. The term valley is chosen only to show the vast amount of presents brought. Him i.e. the Messiah. Not full, do not suffice.—2. They shows that the subject in verse 1 must be restricted to the sinners. The reason these presents cannot be received is because their givers are criminal, and therefore, in spite of their offerings they will be destroyed. They make i.e. what the just make, for only thus can the clause be intelligently understood. Cf. note on 38:1.—3. Angels of punishment, a name mentioned here for the first time, but found also 56:1; 62:11; 63:1; (66:1). As in 53:5, and in nearly all these passages (with the possible exception of 56:1), these angels are preparing to punish the kings and the powerful. Cf. 46:4. It seems that the author, who states that the fallen angels as special sinners had special tormentors in the higher angels, 54:6, conceived that the mighty of this earth should find their special tormentors in the persons of these angels of punishment. They are in the service of Satan (cf. note on 40:7), and may possibly be identical with the satans, cf. Dillmann, p. 147.6. House, cf. 38-39 and 46:8.—7. All things shall be changed, is probably the meaning of this verse. Cf. Isa. xxix. 17; xxx. 25; xl. 4. It is highly probable that the author, on the basis of Ezek. xl.-xlviii.; Isa. liv. 11 sqq.; lx.; Hag. ii. 7-9; Zech. ii. 6-17, thinks of the new Jerusalem to be brought down from heaven, although he nowhere, except possibly in chap. 56, definitely states that the Messianic kingdom shall have its centre in Jerusalem. Cf. Schiirer, p. 588 and En. 56:6; 61. Cuap. 54. In the third sketch he sees the execution of the judgment. This valley with the burning fire is hell. It is not the valley of Hinnom; cf. notes on 27:1 sqq. and 38:1.—3. Instruments, cf. 53:3, intended for Azazel and his host, for the for them in vs. 2 refers forward and backward.—5. The Messiah is also judge of the angels, 55:4; 90:24. This is their final punishment, after the temporal one described chap. 10.—6. As the expression oven of fire shows, these verses refer not to the first, but to the final judgment. The same sin that occasioned the temporal will also occasion the final punishment, and the same agents will inflict both; cf. 40:7.—7. With this verse commences an interpolation, and ends at 55:2. It is one of the Noachic fragments; cf. Introd. The occasion of its introduction was the mention made of the fallen angels just previous. It treats of the deluge. The designation of the waters above as masculine and the waters below as feminine is altogether unlike the sentiments in either of the two main parts, but suits the gnostically tainted ideas of this fragmentist; cf. 60:7, 8, 16.—10. Interpreting they as referring to men gives the best sense. Cuap. 55. As we have positive evidence, 68:1, that the Noachic fragmentist made use of the Parables, we can understand why he here changes the subject in Gen. viii. 21, and uses the term Head of days instead of God.—2. The sign is, of course, the rainbow.—3. This continues the account of 54:6, and therefore angel is here collectively used —4. To increase the torments of the punishment the kings must first behold the terrors of the fallen angels, as these had to see the death of their own children, 10:12. If he judges the angels and overpowers them, how much more easily will the kings of the earth be punished by him? Cuap. 56. Angels of punishment, cf. note on 53:3, from which it also appears that those here punished are the kings themselves, for that their turn is next follows from chap. 55. There, cf. 54:3, 1—3. The chosen and beloved of these angels are then probably the mighty kings, as it would be too extravagant to suppose that all the sinners were to be bound by special officers —4. Will not be counted, because they have ended.—5. This verse is important as it may furnish an historical hint as to the time when the Parables were written. The whole description is certainly prophetical, and pictures the last struggle of the new kingdom with its enemies, on the basis of passages like Joel iv.; Zech. xii. and xiv.; Ezek. xxxviii. and xxxix. In summoning up these enemies as Parthians and Medes, the author indicates that he regarded these as dangerous to the new Israel, but whether the basis of his prophecy is a concrete case, the invasion of Palestine by the Parthians about 40 B.C., mentioned by Joseph. Antiqg. xiv. 13; Bel. Jud. 1. 13 must, as the statements are so very vague, remain doubtful. Hilgenfeld strangely finds here an indication of the belief that Nero would return from the east! Lions, symbol of strength and bravery, Judges xiv. 18; 2 Sam. I. 23; xvii. 10; Prov. xxviii. 1; xxx. 30; wolf, symbol of a robbing disposition, Gen. xlix. 27; Ezek. xxii. 27; Zeph. iii. 3; Hab. I. 8. He avoids an