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of the woman, found only here in all apocryphal writings. Hilgenfeld, p. 157, confidently claims this expression as a proof of the Christian origin of the Parables, as the idea of a mysterious Messiah coming from on high and of a chosen man born in the ordinary way could not have been combined until the coming of Christ in the flesh. But we must remember that the Messiah of the Parables is far from being a divine being; and even if the name could not be based on a combination of Dan. vii. and Mic. v. 2 (as it may, however), the objection that is here raised against the human side of the Messiah in his name as Son of the woman would be every bit as valid against his name as Son of man. The name, however, was easily suggested by the biblical Son of man. Furthermore, as the translators of the Ethiopic Bible frequently introduced New Testament expressions into the Old (cf. Herzog, R. E. xii. p. 310) itis easily possible that he word woman was introduced by the Christian translator for man, or by the copyist, as beezit (woman) and beeze (man) are distinguished by only one letter.—6. Rules, from Dan. vii. 14.—7, 8. Was hidden, cf. 48:6, 7. The idea that this Messiah was hidden is based on his sudden and mysterious appearance Dan. vii. 13. The idea here could under no circumstances refer to the dwelling of the Logos with God before Christ became man, for here the Messiah is hidden until the day of judgment, and then suddenly appears—a statement entirely strange to a Christian, who knew the Messiah had appeared, but also that the final judgment had not; whereas the appearance of the Messiah on the final day only could easily have been developed from Old Testament premises by a one-sided exegesis. Congregation of saints, cf. 38:1; 53:6. Sown, i.e. established; cf. 10:16.—9. Now those who had denied him will even petition the Messiah for mercy—10, 11. But this will be in vain. Shame and darkness, cf. 46:6. Angels of punishment, cf. note on 53:3.—12. Spectacle, cf. 27:3, 4; 48:9, 10. Drunk, cf. Isa. xxxiv. 5, 6.—13. The punishment of the sinners after the sentence has been passed will take place where the just will not see them; cf. note on 38:3. The act of judgment is the spectacle the just shall see, but the terrors of punishment they shall not behold.—14. Cf. Isa. iv. 5, 6; lx. 17-22; Zeph. iii. 15-17; Zech. ii. 9, 15; ix. 7, 8; En. 38:1; 45:4; 105:2. Hoffmann strangely connects this passage with Matt. xxvi. 29. To all eternity; the eternity of the Messianic kingdom is taught by many apocryphal writers; cf. 3 Sibyl. 49-50, 766; Psalt. Salom. xvii. 4 (based on Jer. xxiv. 6; Ezek. xxxvii. 25; Joel iv. 20; Dan. vii. 27).—15. Will have risen does not refer to the resurrection, but forms simply an antithesis to the second clause. Garments of life, cf. 10:17; 58:3, and note on 37:4.—16. Will not become old; as the garments of life are symbols of eternal life it is stated that they will worn . not grow old; cf. Deut. viii. 4; xxix. 5. Cuap. 63, 1. Connecting with one of the most interesting statements in his account of the judgment, viz. the deliverance of the wicked into the hands of the angels of punishment, 62:11, the author relates what happens after these criminals have been removed from the presence of the just, 62:13. While the condemned are being led off to their punishment they petition their guards for rest, i.e. respite, until they can worship and petition the Lord of the spirits. It must be observed here that although their chief sin consisted in their relation to the Messiah and his kingdom, they desire still to petition God for mercy, again reminding us of the fact that the Messiah is only a deputy of God, and can act only in his name.—2. Their prayer consists in acknowledging what they formerly denied. On the doxology cf. 22:14; 39:10 sqq.; 61:11.—3. Cf. 49:26. Cf. vs. 2 and note on 10:5.—8. It is evidently a matter of importance for the author to inculcate the doctrine that after the appearance of the Messiah there will be no chance whatever of being delivered from the just punishment.—10. Cf. chap. 53 and Ps. xlix. 7-12. Hell; the original has Sheol. That the punishment shall consist in burning is taught throughout the Parables; cf. 54:1, 2, 5, 6; 63:10; 48:9—11. Cf. vs. 11 and 12.—12 is a formal conclusion, not to the third parable, but only to chap. 62 and 63. Cuap. 64. But the Messianic kingdom is not yet completed. In 55:4 he had said that the Messiah should judge even the fallen angels, and now he records the fact that they were in reality judged. As however this judgment was of little importance for his object, he simply mentions it here in addition to the statements of 54:3; 55:3, 4; cf. 90:24. Faces, or forms, GTR; cf. 17:1 and 40:2.