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new moon.—15, 16. Length of the months. Cuap. 79. Methuselah; cf. 76:14.—2. For every time; cf. 78:15, 16. Every government, i.e. of the leaders of the stars; cf. chap. 82.—3, 4 are both objects of he showed me, vs. 2.—5. Cf. 74:10-17. Cuap. 80. But all these laws, now so firm and fixed, shall be set entirely aside on account of the sinners. The revolution in the laws of nature is recognized by other writers also as the sign of the last times; cf. 3 Sibyl. 795-807; 2 Macc. v. 2, 3; 4 Ezra v. 1-13; vi. 7-28; viii. 63-ix. 6; xiv. 15-17. Those that revolve, either winds, 72:5; 73:2, or stars.—2. In 72:1 it has been stated that these laws should continue to the time of a new creation. But, on account of their sins, men have occasioned a change in these laws. As a punishment from God these laws are changed; cf. Jer. v. 22-25. Cf. Book of Jubilees, chap. 23. This verse is probably the basis of Barnabae Epistola, iv. 3.—5. 4 Ezra says that in the last times the sun will shine at night and the moon by day.—7. The effect of this change in the laws of nature will, instead of bringing about the sinners’ return to God, only cause them to sin more, by learning to worship them as stars; cf. similar sentiment in Sibyl. Prooem. I. 25.—8. Then after these certain signs of the approaching evil the judgment will come; cf. on the whole ve sant soar oar Matt. xxiv. 29; Luke xxi. 25, 26. Cuap. 81. An account of the end of his trip. First, however, he is allowed to see the tablets of heaven. Tablets; cf.93:2; 103:2; 106:19 (107:1; 108:7); mentioned frequently in the Book of the Jubilees, are the GTR of the Test. XII. Patriarcharum. Synonymes are writing, book, and books, 81:1, 2; 93:1, 3; 103:2, 3; 108:7; cf. 104:1. The idea from passages like Ex. xxv. and xxvi.; xxxii. 32; Ps. Ixix. 28; cxxxix. 16; Dan. xii. 1; cf. Harnack on Past. Her. Vis. 1, 3, 2—2. Not only the deeds of men, but even their names—for this is meant by and all the children —are recorded; cf. 82:1; 83:10—3. Cf. note on 22:14 and Apoc. Bar. xxiv. 2. Patience, that notwithstanding the record of men’s sin in heaven God was so slow in his judgment.—4. Yet the judgment shall come, and therefore he is to be esteemed happy whose name is not recorded in the book of iniquity. It should be noticed here that the author teaches a retribution after death: cf. 22:12, 13.—5. From 87:2, 3; 90:31 we learn that the expression the other three angels is used to distinguish three archangels from Michael as the head and chief. If the author of the Parables had written this we could know the names of these three (cf. chap. 40), but our author nowhere states that there were but four archangels. The passage is a strange one, and points to an omission in the previous verses. Compared with the justice of God no flesh is just before him; cf. Job iv. 17. The creature is nothing compared with the Creator. Methuselah, cf. 76:14.—6. Strengthened, i.e. rested from the effects of thy travels; cf. Dan. viii. 16-19. But this year shall be devoted to instructing his children in the important secrets he has received.—7. Although there is so much wickedness, as the records in heaven show, yet the generation of the just will not die out, and in the Messianic times after the period of the sinners, the just will rejoice together.—8. As he is speaking of the final judgment, this sinking refers to their sinking in the valley of Hinnom; cf. chap. 26 and 27.9. Death, indeed, comes to the just also on account of the sinners; but there is a retribution after death, vs. 4, and these just shall rise again, 22:12, 13; Gathered, cf. Isa. lvii. 1 and 2 Kings xxii. 20; Job iii. 13; Wisd. iv. 7-14. Lord of the world, cf. note on 1:3. Cuap. 82. Address of Enoch himself —2. Wisdom, cf. note on 37:1; cf. Ps. Ixxviii. 5, 6. Above thought, i.e. that could not have been developed by human thought.—3. And those who understand this wisdom will be so interested in it and desirous of it that they will forget sleep. Good food. cf. Ps. xix. 10; cxix. 103; Prov. xvi. 24; xxiv. 13, 14; Sir. xxiv. 26 sqq. Tertullian also considers Methuselah as the recipient and transmissor of Enoch’s revelation; cf. De Cultu Fem. I. 3. “Enoch filio suo Matusalae nihil aliud mandaverit quam ut notitiam eorum posteris suis traderet.”—4. As he is treating specially of the luminaries in this book, from chapter 72 to here, he speaks of the true reckoning of the year. The four days, i.e. the intercalary days, are introduced by four leaders; cf. 75:1, 2; 82:11.—5. Cf. 75:2; 80:6.—6. They, i.e. the intercalary days. Portal, cf. chap. 75.—7. Uriel had been commissioned by God to give these instructions to Enoch—9. With the exception of a few casual remarks, nothing has been said of the stars. Hence his account here.—11. These four leaders are named in verse 14; cf. 75:1 sqq.; 82:4.—12. Chiliarchs.—13. Melkeel, vs. 15, Melkejal, i.e. HTR; Helemmélék, i.e. HTR; Melkejal, ie. HTR; Nadel, HTR.—14. A verse defying all attempt at