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and he did not notice the change of subjects in this verse. But that the just shall be judged is in perfect harmony with the strictly forensic character of the judgment in the Parables, and suits remarkably well to the connection. Weighed, cf. note on 41:1.—9. Secret; as all the secret wickedness of the sinners shall be judged, thus too shall the secret and unappreciated virtue and firmness of the just receive their reward. By the word, ie. either in the name of the Lord, as if the Lord himself pronounced the judgment, or, taking nagar in the sense of mandatum (Judith ii. 1; Gen. xxiv. 9), by the command of, thus commenting on verse 8.—10. At the sight of this final justice and happiness accorded to the saints by God through the Messiah, all the hosts of heaven, and even the Messiah himself, will praise and glorify God. Host of God, distinguished from the general host of heavens, are the archangels, divided here and 71:7 into the three scriptural classes of Cherubim, Seraphim, and Ophanim. The last name is from Ezra I. and x. Angels of power and supremacy, cf. Col. I. 16; Eph. I. 21. Asno anticlimax can be thought of, it cannot be decided whether these co- or sub-ordinate to the archangels; cf. Test. Levi, 3. Other powers, i.e. the lower classes of angels. Chosen One, cf. 40:5.—11. The motives that prompt to this praise are of the highest spiritual character. On the doxology, cf. 39:10.—12. Who do not sleep, cf. note on 12:2. Garden of justice. In 70:4 Enoch finds the first patriarchs there. According to the first part, when he visited Paradise (cf. note on 32:6) it was apparently empty, These expressions can scarcely be harmonized with the rest of the book; cf. note on 60:7, 8. Spirit of light is founded on passages like Job xxiv. 13 sqq.; xxxviii. 15. All flesh shows that most assuredly not all flesh dwells in the Paradise. The author evidently thinks that it is the place of the departed saints, where they shall remain to the coming of the Messiah.— 13. They praise those attributes of God which he has chiefly exhibited in the judgment. Cuap. 62. 1. This is one of the most interesting and important chapters in the whole book: interesting, because it so well portrays the forensic character of the last judgment, important, because it affords the best hold for those who claim, for the Parables at least, a Christian origin; and Hilgenfeld has taken some of his sharpest javelins from this chapter in his Die jiidische Apokalyptik, etc., 1857.—After the judgment of the just comes that of the kings and the mighty, together with those who dwell on the earth. There is a temporal, but no local, difference between these judgments, as in verse 3 the kings must behold the just judgment of the saints. It is no tautology to bring in this judgment here as in 46:4-8; 48:8-10; 53-54:3, only certain phases of this judgment are recorded, but here the very act with its connecting circumstances are recorded. Just when the resurrection of the dead sinners, made necessary from 51:1 before this judgment, shall take place is not stated, but verse 2 of that chapter almost forces the idea that it is to be contemporaneous with the resurrection of the just, mentioned 61:5. There no mention of the rising of the wicked was needed; but, as in the author’s mind the two classes will rise together, he makes no mention here of the resurrection. Kings and powerful, cf. 38:4; 46:7; 62:3, 6, 9; 63:1, 12; 67:8, 12. His polemics are against the rich and exalted who are happy in the possessions of this world, trust them only, and care not for the future. Now these proud ones will not even be able to lift up their eyes, out of shame and fear on account of their former conduct. They had denied the Messiah, but now must see that he has come as judge. Horns, cf. Ps. lxxv. 4, 5. As a curiosity it may be mentioned that Hilgenfeld, p. 174, claims that the word recognize implies that they had seen the Messiah before, and this must have been in the time when Christ became man!—2. As this verse is Modeled after Isa. xi. 4, and the expression the spirit of justice was poured out over him suits only the Messiah, and not God, the over him must refer to the Messiah. To interpret it of God breaks the whole force of this and the following verses; cf. Psalt. Salom. xvii. 39; 4 Ezra xiii. 10 sqq. The perfect is used here because Enoch saw these things.—3. Now he continues prophetically to his readers, and speaks in the future tense. In looking at the word know here and recognized verse 1, it seems that those judged here are those who had heard of the coming Messiah through the prophets, but had refused to hear of him, had denied him and his judgments, but are now convinced by his presence. The seer would then be addressing the fallen in Israel alone, and the judgment would be a partial one, as it is in 90:26. Thus also it would be in perfect harmony with the conversion of the heathen nations to the Messianic kingdom described in chap. 57 and elsewhere. In vain; from the forensic character of the judgment this must mean that nothing but justice shall here decide —4. Cf. Isa. xxi. 3; xxvi. 17; xxxvii. 3; Jer. iv. 31; xxii. 23; xxx. 6; John xvi. 21; Homer, Il. 11, 269 sqq.—. Son