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enter and leave that house. 9. And Michael and Gabriel, Rufael and Fanuel, and many holy angels without number came out of that house; 10. And with them the Head of days, his head white and clean as wool, and his garments beyond description. 11. And I fell on my face, and all my flesh melted, and my spirit was changed; and I cried with a loud voice, with the spirit of power, and I blessed and honored and exalted. 12. And these blessings, which proceeded from my mouth, were pleasing before that Head of days. 13. And that Head of days came with Michael and Gabriel, Rufael and Fanuel, and with thousands and with ten thousand times thousand angels without number. 14. And that angel came to me and greeted me with his voice and said to me: “Thou art a son of man who was born to justice, and justice dwells over thee, and the justice of the Head of days will not depart from thee.” 15. And he said to me: “He calls ‘Peace’ unto thee in the name of the world which is to come, for thence peace proceeds since the creation of the world, and thus it will be to thee to eternity and from eternity to eternity. 16. And all who will continue to walk in thy path (thou, whom justice does not leave in eternity), their dwelling-places will be with thee, and they will not be separated from thee in eternity and from eternity to eternity. 17. And so long life will be with that Son of man, and peace will be to the just, and his right path to the just, CHAP 70. This chapter, containing an account of the translation of Enoch into Paradise, is an interruption of the sense. This, together with internal evidences, mark it as an interpolation; but by whom made cannot, on account of its brevity, be decided. Name, vs. 1, often for person. Enoch’s elevation took place, like Elijah’s, on wagons; cf. 2 Kings ii. 11. The pre-existence of the Son of man is, at least unconsciously, here presupposed. Their midst, i.e. of men. He set me; indefinite expression for I was set. North and west is surprising, as according to the ancients the earthly paradise was in the northeast; cf. En. 77:3 and chap. 33.—4. The statement that the first patriarchs were in the garden of justice is more in harmony with the method of thinking pursued by the Noachic fragmentist than by the author of the Parables; cf. note on 60:7, 8, and Sibyl. Procem. ii. 48; but cf. 61:12 and 89:52. From eternity modifies fathers, not dwell. Cuap. 71. Enoch’s spiritual translation into the congregation of the Messianic saints is a worthy conclusion of the Parables as a whole; cf. 39:8 (37:4); 90:31. 1. After that, ie. probably after the vision recorded in chap. 62-64. Sons of angels, imitation of sons of men, as a designation for angels; cf. also 69:4, 5; 106:5.—2. Rivers of fire, cf. Dan. vii. 10 and En. 72:6, 14, 19.—3. Unlike in the Noachic fragments, 60:4, Michael himself raises the seer; cf. Dan. x. 13; xii. 1. Secrets of mercy and justice, referring to the Messianic judgment.—5. Secrets of the ends of heaven, i.e. the secrets of the physical world; cf. chap. 14.—7. Cf. 39:13; 61:10, 12—8. But cf. 14:21, 22, thus showing another difference between the two main parts of the book; cf. 1:9.—9. Cf. Dan. vii. 9; En. 46:1.—11. Spirit of power, cf. 61:11.—14. That angel, i.e. undoubtedly Michael, vs. 3.—15. The world which is to come, the Messianic kingdom, the HTR—17. With the Old Testament blessing of long life, i.e. eternal life, the Parables characteristically close. of them, as to their classes, their governments, and their times, as to their names and origin, and as to their months, which their leader Uriél, a holy angel who was with me, showed to me, and their whole description as it is he showed to me, and how it is with respect to all the in the name of the Lord of the spirits to all eternity. SECTION XIII. Cuap. 72.—The book of the courses of the luminaries of heaven, how it is with each one