THE NEW SCHAFF-HERZOG
translation and reception as son of man; (c) lxxiilxxxii. is " astronomical " and relates the dissolution of the universe in the final age and Enoch's return and earthly abiding; (d) lxxxiii.-xc. develops the history of Israel from Adam to the coming of the Messianic kingdom; (e) xci.-cv. contains varied admonitions and warnings. The book as a whole is a sort of natural and spiritual philosophy, a revelation of things secret, present and future, in nature and history, including the life and fortunes of Enoch. The book is a composite of pieces that have crystallized about the name of Enoch in which the periods of growth and the seams which unite them and even the raw edges are still visible. Thus to one composition belong vi.-xi., lx., lxv.-lxix. 25, cvi.-cvii., and other smaller sections, and even vi.xi. is blended from two sources; and xvii.-xxxvi. is also capable of analysis, as is indicated by the double name of the Messiah. A new book is begun with xxx vii. 1, containing Enoch's genealogy as that of a person hitherto unknown, and the manner of introduction and character of the writing prove that the source was not oral but written, and in this part Enoch is characterized as " son of man." It further appears that the astronomical book is a conclusion to the travels, though not necessarily originally an organic part thereof. A good introduction is furnished by i.-v. ; xii.-xvi. joins on suitably to the account of the fall and punishment of the angels; xvii.-lxxxii. gives the perspective for the predictions; and the warnings and exhortations come appropriately at the end. But that there are infelicities in the arrangement may be seen on comparing lxx.-lxxi. with lxxxi. 7. Two sets of traditions are present in the book, one an Enoch cycle, the other a Noah cycle, though literary analysis has not yet had its last word.
Among the oldest strata must be placed the apocalypse of the ten weeks, xciii. 1-14, xci. 12-17, which, since there is no mention in it of the Maccabees, must date earlier than 167 B.C. Next earliest is the vision of the seventy shepherds; xc. 9 points to the Maccabees, the " great horn " being either Judas Maccabeus or John Hyrcanus, placing Ixxxv.-xc. either before 160 or c. 135-130 b.c. The party strife revealed in cii.ciii. and related parts is better referred to the period of Alexander Jannaeus (104-78 b.c.) than to that of John Hyrcanus. The speculations on cosmogony and cosmology betray the influences of Greek and late oriental philosophy. To later strata belong xxxvii.-lxix., which follow the chronology not of the Samaritan Pentateuch but of the Septuagint. The Sadducees are referred to in xxxviii. 5, xlvi. 8, xlviii. 10, liii. 5-6. There is no clear trace of conflict with the Romans, and a time prior to 64 B.C. is indicated for the descriptive parts, and may not be referred to the time of Herod, nor can the Messianic passages be regarded as interpolations from Christian sources. The materials from the Noah cycle have to do mostly with angelology and cosmology, and it is noteworthy that a Noah source of similar purport was employed by Jubilees x. 13, xxi. 10. The place of redaction was probably northern Palestine, the hills of which suggested the imagery of the fall of the angels. It appears that the
2. Date.
work as completed served the purpose of a reference book by which to answer problems arising concerning time and eternity — it was the apocalyptic Bible of Judaism in the time of Christ. No other apocalypse has so large a range; moreover, confidence in the coming world rule of the Jews is as yet unbroken, doubt as to salvation has not yet arisen, the final catastrophe — the destruction of Jerusalem — has not yet occurred. Psychologically, IV Ezra is a finer work, but its reach is less and its comprehensiveness more confined.
5. The Slavonic Enoch: This was published by Popow in 1880, in a shorter recension by Nowakowitch in 1884, by Charles and Morfill, Oxford, 1896, in German translation by Bonwetsch, Gottingen, 1896. The Slavonic is derived from a Greek text, and is not dependent upon the Ethiopic Enoch. Enoch's travels through the seven heavens are narrated in iv.-xxi., creation and history from Adam to the flood occupy xxii.-xxxviii., teaching and exhortation are found in xxxix.-lxvi.; Enoch's ascension is given in lxvii., and a review of his life in lxviii. The first part is in closest touch with the Ethiopian Enoch; the origin is Jewish, but the material was worked over by a Christian redactor. Reference to the Jewish sacrifices requires a date before 70 a.d.
6. The Assumption of Moses: This work was known from Origen's De principiis (III., ii. 1) as the source of the quotation in Jude 9. A large fragment was found by Ceriani in the Ambrosian Library at Milan in 1861 and by him published. It has since been published or translated by Hilgenfeld 1866, 1876, Volkmar 1867, Schmidt and Merx 1868, Fritzsche 1871, Charles 1897, and Clemen, in Kautzsch's Apokryphen, Tubingen, 1902. A Hebrew or Aramaic origin is probable. According to chap, i., Moses when 120 years old and in the year of the world 2500 gave this secret book to Joshua; it contains the story of Israel's experiences till the establishment of the Messianic kingdom (i.-x.), after which Israel was to undergo severe sufferings for its sins (xi.-xii.). The close of the book, including the Assumption of Moses and the part quoted by Jude, is lost. The tradition concerning the book discriminates between a Testament of Moses (which corresponds to the extant portion) and an Analepsis Mouseos, two names which correspond to the two parts of the book, the first of which is Ceriani's, while the second is extant only in patristic citations. In vi. 1 sqq. the Hasmoneans are referred to as the evil and blasphemous priest-kings. The king who follows them and reigns for thirty-four years is naturally Herod the Great. The mighty king of the West who sends his cohorts and general (Quintilius Varus) into Palestine is Augustus (vi. 8-9). But vi. 7 shows that the author must have written before the death of Philip and Antipas, and the time must have been soon after the death of Herod, though some have placed the book all the way down to 138 a.d. On account of his attacks upon Hasmoneans, the Herodians, and the Pharisees, the author has been taken for an Essene or a Zealot; but the recognition of the sacrifice in ii. 6, iv. 8, and the view of the future in chap. x. do not tally with Essenic notions, while the presentation of chap. ix. does not fit in with the teachings of the