in Ills attempt to solve the problem of the sufFeriDg of the
708 ENOCH, (ETHIOPIC) BOOK OF
ENOCH, BOOK OF SECRETS OF
righteous, this author haa no interest save in the moml and spiritual worlds. His view, too, is strongly apocaI>T)tic, and follows closely in the wake of Daniel. The orijpn" of ain is traced one st-iije farther lack than in 1-30. The first authors of ■in were the Sitans (407). The watchers fell through becoming subject to those, and leadinj,' mankind astray (546). Though the watchers were forthwith confined in a deep abyss, sin still flourishes in the world, and sinners deny the name of the Lord of spirits (382) and of His Anointed (48'"), and the kings and the miffhty oppress the children of God (6211). But suddenly there will appear the Head of Days, and with Him the Son of Man (46^ 3. 4 4^:^)^ to execute judgment upon all alike. And to this end th.re will be a resur. ofall Isr. (511 eis)^ and all judgment will be committed to the Son of Man (41', 69"), who will judije all accortling to their deeds (411). gjn and wTong.doing nnll be banished from the earth (4'.'-), and heaven and earth will be transformed (45*. &), and the righteous will have their mansions therein (398 uly The Elect One will dwell amongst them (454) ; they will be clad in garments of hfe (6215- 16), and become angels in heaven (51*), and continue to grow in knowledge and righteousness (6S&X
It will be observed that the Messianic doctrine in this section Ifl unique, not only as regards the other sections of E., but also In Jewish literature as a whole. The Messiah pre-erists from the beginning (4S2) ; He sitfi on the throne of God (453 473)^ and possesses univereal dominion (626), and all judgment is com- mitted unto Him (6927). If we turn to the other sections we find that in 1-36 and 91-104 there is no Messiah at all, while in 83-90 the Messiah is evidently human, and has no real r61e to play in the doctrine of the last things.
Before we pass to Part V. it will be advantageous to observe that the varj'ing relations in which the Maccabees stood to the Hasid or Pharisaic party are faithfully reflected in the Books of t., i.e. Parts II., III., and IV. In Part II., i.e. 8.3-90, the Mac- cabees are the leaders of the righteous, and their efforts form the prelude to the Mess, kingdom. In Part III., i.e. 91-104, they are no longer at the head of the Uasids, but as yet they have not become their declared foes : they are the secret abettors of their Sadducean oppressors. But when we come to Part IV., i.e. the .Similitudes, the Maccab. princes have ceased to disguise their enmity, and now take the lead in every act of oppression and murder practised on the Pharisees.
Part V. The Book of Celestial Physics consists of 72-78. 82. 79. Here, as in Part III., the order of the chapters has been changed by the final editor ; 79, which forms the true conclusion of this work, has been placed immediately after 78, and two chapters, 80-81, which are quite alien in spirit and statement, have been interpolated.
The chronological system of this book, which is most perplex- ing, constitutes an attempt to establish an essentially Heb. calendar over-against the heathen calendars in vogue around. Though quite valueless in itself, it gives us some knowledge of the chronological systems that were known to Pal. Jews. Thus the writer is acqviainted with the signs of the zodiac, the spring and autumn equinoxes, the summer and winter solstices, and the synodic months. He is familiar also with the (>r. eight- year cycle, and the seventy-six years' cycle of Calippus.
Part VI. The interpolations from the Book of Noah. These have been enumerated above. By moans of these fragments, and of the large section of this lost book preserved in the Book of Jubilees, and of othera still surviving in later Heb. literature, it would be possible to restore the Book of Noah in some of its main outlines.
V. Influence on Later Literatdtie.— The influence of E. on Jewish literature, to exclude for the moment the NT, is seen in the Bk. of Jubilees (written about the beginning of the Christian era), the Slavonic Enoch (A.D. 1-50), the Testaments of the XII Patriarchs, the Apocalypse of Baruch, and 4 Ezra. It is important to observe that, in the last two books just enumerated, E. is not mentioned by name, although their writers laid the Enoehic books not infrequently under con- tribution. This silence, however, was intentional. E. 's acceptance among Christians as a Messianic prophet was the eround of his rejection among the Jews ; and although, prior to A.D. 40, he was the chief figure, next to Daniel, in Jewish apoca- lyptic, in subsequent Jewish literature his func- tions and achievements are assigned to others, such as Moses, Ezra, Baruch. This opposition to E. is unswervingly pursued in the Talra., and his name and works are always studiously ignored (see Charles, Apocali/p.ieo/Banich,])\). 21-22, 101). On these facts we rai^^ht found an Enoehic canon. No early Jeioiih book which extols E. could have been written after A.D. 50, and the attribution of E.'s words and achievements in early Jewish works to tome other OT hero is a sign that they were written tubsiHiuent to the Pauline preaching of Christianity.