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of the spirits.” CHAP. 64.—And I saw other faces in that place in secret. 2. I heard the voice of the angel saying: “These are the angels who descended from heaven upon the earth, and have revealed to the children of men that which was secret, and have led astray the sons of men Cuap. 60. 1. This whole chapter is one of the Noachic fragments, as is shown by the contents, cf. Introd. The date being given here points to a new author; as in the other portions there is never the least hint given as to the time when the vision was received, except in an indefinite way in 83:2 and 85:3, and as the verse is, beyond all doubt, constructed after Gen. v. 32, and Noah, not Enoch, is the recipient of the vision in the following; and as the contents point to the time of its reception after the death of Enoch, it is an absolute certainty that for life of Enoch we should read life of Noah. Its introduction here can be explained by the fact that Noah as well as Enoch received revelations, Gen. vi. 13, and its object was probably to supplement the brief statements of the rest of the book concerning the first judgment, as the second had received such a minute description. All these additions treat of the flood. Parable, i.e. the following vision. The effort of the interpolator to connect his fragments with the Parables is also clear from 68:1. Shaking of the heavens is a sign of a coming revelation of judgment, 1:9; 14:22; 40:1; 71:8, 13. Host, cf. note on 1:9.—2. Head of days, in imitation of the Parables, cf. 55:1, as is also the sitting on the throne of glory, as a sign of judgment, cf. 47:3 and passim. By remarking that the just ones stand around the throne the fragmentist blends the two judgments into one, unless, indeed, he understands by the just ones the patriarchs who had died before the time of the deluge. It is scarcely possible that he would have used the word as synonymous with angels —3. Cf. 14:13; 14:24. Loins, cf. Isa. xlv. 1; Ps. Ixix. 23.—4. Cf. Dan. viii. 17 sqq.; x. 9, 10. Michael here is the first and highest angel, strictly in accordance with 40:4, and not like 20:5, where he is fourth in rank. As one to whom almost divine attributes are ascribed, 40:9, he does not raise Noah himself, but sends another angel, whose occupation is similar to that of the angel of peace (vs. 24) in the Parables; cf. note on 40:2.—6. Power, because the day of the deluge will develop God’s power. After the manner of 37-71, mankind is divided into two classes, those who bow to, i.e. believe in, the judgment and those who deny it. The writer here clearly adapts the description of the second judgment in the Parables to the first —7, 8. This judgment shall consist ina flood, as is shown by the mention of the two monsters, Behemoth and Leviathan, of Job XL. and xli., and are also, according to Jewish interpreters, to be found in Gen. I. 21; Ps. XL. 10; Isa. xxvii. 1. On this strange fancy of later Judaism, cf. Drummond, p. 352 sqq. As they are male and female, and at least one of them dwells in the water, it is probable that they are in some way connected with the masculine and feminine water of 54:8, perhaps personifications of the destructive elements in the waters above and below; cf. verse 24. On the subterranean fountains, cf. Gen. vii. 11; Job xxxviii. 16. Dendain HTR “the judgement of ajudge,” is probably a fictitious place, cf. 10:4. The garden is, of course, Eden. It is very strange that the desert should be in this garden. Probably better, to the east of the garden, as the preposition ba is frequently used in the sense of ad, apud, juxta, cf. Dillmann, Lex., col. 478. Whether the souls of the departed saints shall dwell there from their death to the last judgment, or after that, is not clear, although the former is the more probable; cf. 70:3. Enoch was in reality the great-grandfather of Noah, but cf. 65:2, 5, 9; 67:4; 68:1. Taken up, cf. Dillmann, ad loc. Seventh from Adam, cf. Jude 14.—9. That other angel, cf. vs. 4. How, in the sense of why. —10. Son of man, the mysterious name with which Ezekiel is constantly addressed; cf. En. 71:14.—11. With the other angel, cf. vs. 4; the writer connects the following with the previous, and with his statement and showed me that which was secret enlarges on the secrets of the physical world before he answers Noah’s question, for the answer does not follow till vs. 24. The first and the last, i.e. all, Repositories of the winds, cf. 18:1.—12. Spirits are divided, ie. to what phenomena of nature special spirits are given; cf. vs. 16-21. This peculiar, gnostic way of allotting spirits or angels is a certain proof of the comparatively late origin of these additions. The notion is frequently developed in later Jewish books, e.g. Book of the Jubilees, chap. 5. Augustine (Quest. 83, 79) remarks: that they committed sin.”