At a still later date apparent y (60) Noah had a vision in the 500th year of his life, on the 14th day of the seventh month, and he beheld the heaven of heavens quake with a mighty quaking, and all the heavenly hosts greatly disquieted. And the Head of Days sat on His throne, and all the angels and the righteous stood round Him (60*- 2). And Noah was filled with fear. Then Michael sent an angel to raise him up, and told him of the judgment to come, and of the monsters Leviathan and Behemoth, which were placed ΤΕΕΡΕΟΗΙΝΕΙΥ in the sea and in the wilderness of Dénd&in, on the east of Eden; but refused to answer Noah’s further questions regarding them (60°). Then the angel accompanying Noah informs him about the angels or spirits which control the thunder and lightning, and the sea, the hoar frost, hail, snow, mist, dew, and rain (60"*5), We shall probably be right if we assign to the same source 41%, which treats of the secrets of the lightning and thunder, of the winds, the clouds, and dew, likewise of the chambers of the winds and hail and mist. This passage further mentions the chambers of the sun and moon, and recounts with what regularit they traverse their orbits, and give thanks to God, and rest not by day or night; ‘for unto them thanksgiving is rest.’ Of a kindred nature un- doubtedly are 43-44, which have for their subject the lightning and the stars of heaven, and the mysterious relation of the latter to the rigliteous, and 59, which treats of the judgments executed by the lightnings, and the luminaries, and the secrets of the thunder.
Heretofore frequent references have been made to the Flood ; but in 547-55? there is a more exact account of this judgment. Thus we are told that the Flood came about through the joining of the waters above the heavens—the male element— with the waters which are below the heavens—
NO-AMON
the female element. Thereby all who dwelt on the earth were destroyed. Then after the Flood God promised not to destroy the earth again, and as a pledge thereof set a sign in the heavens.
For Noah’s address to his sons after the Flood we must turn to Jubilees 7% °°. This passage is either wholly or in part an excerpt from our book. Noah warns his sons against the seductions of the demons, against the shedding or eating of blood. In Jubilees 10 the sons of Noah come to him complaining that the demons are leading their sons astray. Thereupon Noah Vise to God for them, and God commands all the demons to be bound and imprisoned, but at the request of Mas- téma, their chief, God permits one-tenth of the demons to remain at liberty for the trial and a ea of man (101-11),
The Book of Noah was, according to Jubilees 10%, committed to the care of Shem. This book is described in Syncellus’ Chron. p. 83 (ed. Bonn) as the Testament of Noah.
There is also a late Hebrew Book of Noah. This is given in Jellinek’s Bet ha-Midrasch, iii. 155, 156. It is based in part on the Book of Noah discussed above. The portion of this Hebrew work which is derived from the older work is reprinted on p. 179 of Charles’ Lthiopic Version of the Hebrew Book o Jubilees, where attention is drawn to the parallels and verbal coincidences. A German translation of the entire book will be found in Rénsch, Das Buch der Jubilden, pp. 385-387,
It is impossible to assi, eu definite date to the various fragments of the older book. We can safely place them within the years B.C. 50 and A.D. 80. H. CHARLEs.
NO-AMON.—See No.
NOB (23; LXX B Νομβα, 1S 22% Νομμα. The etym. of 3) is not clear; the idea that it signifies a ‘high place’ has no Ses foundation).— 1. A locality a little N. of Jerusalem, and appar- ently within sight of the Temple-hill, mentioned in Is 10° as the spot from which the Assyr. king (Sennacherib), in his (ideal) march against the holy city, should audaciously ‘swing his hand against the mount of the daughter of Zion, the hill of Jerusalem.’ Nob, it is here implied, was nearer to Jerusalem than ‘Anathoth, v.%, now ‘Anata, 24 miles N.E. of Jerusalem. The precise site has not been determined with certainty; but a spot on (or a little S. of) the Ras el-Mesharif, about 14 mile S.W. of ‘Anata, the ridge from the brow of which the pilgrim along the N. road still catches his first view of the holy city (PEF Mem., Jerus., p. 411), would suit the conditions admirably. The road from the N, s over this ridge: immediatel on the E. of the road, just S. of the ridge, there is a plateau, some 300 yds. from N. to S., and 800 yds. from E. to W.; at the S. ἘΝ of this plateau there is a lower ridge, after which the ground descends rapidly into the Wady el-J6z, some 300 ft. below. This plateau is identified rani by Conder (PEFSt, 1874, p. 111 ff. ; cf. Robinson, BR i. 276) with the place called Scopus by Josephus (ἐπὶ τὸν Σκοπὸν καλούμενον), upon which Titus noe when approaching Jerusalem from the N.; Jos. adds that it was 7 stadia from Jerusalem, and that the city was visible from it (ἔνθεν 4 re πόλις ἤδη κατεφαίνετο καὶ τὸ τοῦ ναοῦ μέγεθος ἔκλαμπρον, BU v. ii. 3, cf. Π. xix. 4, and Ant. ΧΙ. viii. 5, where a place Lada (ef. apy to look out), explained as mean- Ing σκοπή, is evidently the same). The ancient Nob was in all probability on, or very near, the same plateau (cf. Thomson, Land and Book, S. Pal. 434 f.; Del. or Dillm. on Is 10"; Buhl, Geogr. 96). amg g to the ZDMG xii. (1858) p. 169f., on one of the ridges just mentioned, at a part now