1 (not present in Charles 1917)
After this the name of the Son of man, living with the Lord of spirits, [^l2] was exalted by the inhabitants of the earth.
Should there have been any doubt that the author of the Noachic fragments seeks to follow the Parables, thig doubt will be removed here, where he expressly quotes them as the source of his information. As the Parables treat mainly of the second judgment it is probable that the fragmentist desires to do so too in the following. This probability is heightened by the fact that the judgment is hidden. The author stands at the time of the first judgment, but there is in reserve yet a hidden future judgment that seems almost too severe in the eyes of the angels. Then, too, the judgment, according to verse 5, is to all eternity. — 3. By this word, i.e. the word of God that declares this punishment. — 4. But before the throne of God Michael acknowledges the justice of the judgment, and suppresses the involuntary pity ; cf. Isa. xiv. 11-13. — 5. This verse seems to say that the final punishment of the angels is so severe that none other will be like it.
Charles 1917
(not present)
Laurence 1821
After this the name of the Son of man, living with the Lord of spirits, [^l2] was exalted by the inhabitants of the earth.
Schodde 1882
Should there have been any doubt that the author of the Noachic fragments seeks to follow the Parables, thig doubt will be removed here, where he expressly quotes them as the source of his information. As the Parables treat mainly of the second judgment it is probable that the fragmentist desires to do so too in the following. This probability is heightened by the fact that the judgment is hidden. The author stands at the time of the first judgment, but there is in reserve yet a hidden future judgment that seems almost too severe in the eyes of the angels. Then, too, the judgment, according to verse 5, is to all eternity. — 3. By this word, i.e. the word of God that declares this punishment. — 4. But before the throne of God Michael acknowledges the justice of the judgment, and suppresses the involuntary pity ; cf. Isa. xiv. 11-13. — 5. This verse seems to say that the final punishment of the angels is so severe that none other will be like it.
2 (not present in Charles 1917)
It was exalted in the chariots of the Spirit; and the name went forth in the midst of them.
Soft metal, cf. 52 : 2, 5. — 8. This soft metal is declared to be lead and zinc, whose origin the author, after his peculiar manner (cf 60 : 13-15, 16, 21, etc.), explains in anything but a clear way. That even this mysterious fountain has its angel agrees perfectly with 60:16 sqq. — 9. Cf vs. 4. — 10. Through their astrology (8 : 3) these sinners had learned that a judgment would come at a certain time, but on account of their sins God will not wait to the completion of that time; cf. also Tertullian, De Cultu Fem. i. 10: Et metallorum opera nudaverunt et incantationem vires promulgaveruut et omnem curiositatem usque ad stellarum interpretationem designaverunt. — 11. Enoch here speaks to Noah. Free, cf. Gen. vi. 9. — 12. Noah is to be the father of a generation of the righteous. Fountain, cf. Deut. xxxiii. 28 ; Ps. Ixviii.
Charles 1917
(not present)
Laurence 1821
It was exalted in the chariots of the Spirit; and the name went forth in the midst of them.
Schodde 1882
Soft metal, cf. 52 : 2, 5. — 8. This soft metal is declared to be lead and zinc, whose origin the author, after his peculiar manner (cf 60 : 13-15, 16, 21, etc.), explains in anything but a clear way. That even this mysterious fountain has its angel agrees perfectly with 60:16 sqq. — 9. Cf vs. 4. — 10. Through their astrology (8 : 3) these sinners had learned that a judgment would come at a certain time, but on account of their sins God will not wait to the completion of that time; cf. also Tertullian, De Cultu Fem. i. 10: Et metallorum opera nudaverunt et incantationem vires promulgaveruut et omnem curiositatem usque ad stellarum interpretationem designaverunt. — 11. Enoch here speaks to Noah. Free, cf. Gen. vi. 9. — 12. Noah is to be the father of a generation of the righteous. Fountain, cf. Deut. xxxiii. 28 ; Ps. Ixviii.
3 And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens].
From that time I was not drawn in the midst of them; but he seated me between two spirits, between the north and the west, where the angels received their ropes, to measure out a place [^l3] for the elect and the righteous.
And these are the heads of the angels, and the names of their chiefs over a hundred and the chiefs over fifty and the chiefs over ten.
Charles 1917
And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens].
Laurence 1821
From that time I was not drawn in the midst of them; but he seated me between two spirits, between the north and the west, where the angels received their ropes, to measure out a place [^l3] for the elect and the righteous.
Schodde 1882
And these are the heads of the angels, and the names of their chiefs over a hundred and the chiefs over fifty and the chiefs over ten.
4 The name of the first Jeqôn: that is, the one who led astray ⌈all⌉ the sons of God, and brought them down to the earth, and led them astray through the daughters of men.
There I beheld the fathers of the first men, and the saints, who dwell in that place for ever.
The destruction of the earth is at hand. Secrets of the angels, i.e. of the fallen ; cf. 7 : 1 ; 8:1 sqq. Angels and satans ; a clear proof that the fragmentist seeks to imitate the Parables, as the satans are unknown to the first part ; cf note on 40 :
Charles 1917
The name of the first Jeqôn: that is, the one who led astray ⌈all⌉ the sons of God, and brought them down to the earth, and led them astray through the daughters of men.
Laurence 1821
There I beheld the fathers of the first men, and the saints, who dwell in that place for ever.
Schodde 1882
The destruction of the earth is at hand. Secrets of the angels, i.e. of the fallen ; cf. 7 : 1 ; 8:1 sqq. Angels and satans ; a clear proof that the fragmentist seeks to imitate the Parables, as the satans are unknown to the first part ; cf note on 40 :
5 And the second was named Asbeêl: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled their bodies with the daughters of men.
(not present in Laurence 1821)
This is indeed open to the objection that Josephus in the last passage quoted expressly states that these waters were sweet enough for drinking purposes, hence were not sulphurous as stated in vs.
Charles 1917
And the second was named Asbeêl: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled their bodies with the daughters of men.
Laurence 1821
(not present)
Schodde 1882
This is indeed open to the objection that Josephus in the last passage quoted expressly states that these waters were sweet enough for drinking purposes, hence were not sulphurous as stated in vs.
6 And the third was named Gâdreêl: he it is who showed the children of men all the blows of death, and he , and showed ⌈the weapons of death to the sons of men⌉ the shield and the coat of mail, and the sword for battle, and all the weapons of death to the children of men.
(not present in Laurence 1821)
But not only was sulphur often found in Palestine, especially in the region from Jerusa15* 174 THE BOOK OF ENOCH. lem to the Dead Sea (cf. Joseph iis, Bel. Jud. vii. 6, 3), but is also in the Old Testament a standard medium of punishment for the wicked (cf. Deut. xxix. 23 ; Job xviii. 15 ; Ezek xxxviii. 22 ; Ps. xi. G) ; and that an author like ours, so characterized by inaccuracy, should fail in his chemistry when the failure was easily suggested by numerous Scripture passages is not surprising. Ililgenfeld and others have deemed it necessary to insist on the baths at Baiae and the eruption of Vesuvius, A.D. 79, as the only legitimate explanation of this passage. Hence, too, at least the present compilation of the Book of Enoch could not have taken place before that date. But even if we must do what the author permits us nowhere else, — go to the far west, and seek the baths of Baiae, — it is therefore by no means necessary to think of the eruption of Vesuvius. As Iloltzmann has already remarked {Jahrbiicher fur Deutsche TJieoL^ vol. xii. p. 391), Mt. Epomeo on the island of Ischia, much nearer Baiae than Vesuvius, suffered eruptions in the years 46 and 35 B.C., and then not again until 1301 A.D. This explanation is also recommended by the fact that Enoch pictures these phenomena as repeated. In verse 8 the so-called Trichotomy is distinctly taught. — 9. Tlieir spirits will chaiKje^ will no longer remain so proud, haughty, and God-denying; tlieir pride will be broken. — 11. But after the angels have been removed for their final punishment from this place of temporal punishment, then those warm waters will grow cold. This makes it clear that the author imagined those springs heated by the fire underneath where the fallen angels were enduring their temporal torture. The author evidently does not trouble himself about the fact that the first part plainly taught that the temporal punishment consisted in being bound under the hills; cf. chap. 10. — 12. The moral of his account is that this temporal torture of the fallen angels in such a manner that its evidence is constantly before the eyes of the rich who are luxuriating in the bathingplaces is a warning for them. In making the powerful the THE BOOK OF ENOCH. 175 object of his warning he again connects witli the Parables. — 13. The stress in a lies on angels ; they were healed, i.e. as Dillmann remarks, probably repent; but it does not produce a similar effect on the rulers and powerful. Therefore, too, the second judgment shall be by a more terrible element — by fire ; cf. TVisd. x. 7 ; Jude
Charles 1917
And the third was named Gâdreêl: he it is who showed the children of men all the blows of death, and he , and showed ⌈the weapons of death to the sons of men⌉ the shield and the coat of mail, and the sword for battle, and all the weapons of death to the children of men.
Laurence 1821
(not present)
Schodde 1882
But not only was sulphur often found in Palestine, especially in the region from Jerusa15* 174 THE BOOK OF ENOCH. lem to the Dead Sea (cf. Joseph iis, Bel. Jud. vii. 6, 3), but is also in the Old Testament a standard medium of punishment for the wicked (cf. Deut. xxix. 23 ; Job xviii. 15 ; Ezek xxxviii. 22 ; Ps. xi. G) ; and that an author like ours, so characterized by inaccuracy, should fail in his chemistry when the failure was easily suggested by numerous Scripture passages is not surprising. Ililgenfeld and others have deemed it necessary to insist on the baths at Baiae and the eruption of Vesuvius, A.D. 79, as the only legitimate explanation of this passage. Hence, too, at least the present compilation of the Book of Enoch could not have taken place before that date. But even if we must do what the author permits us nowhere else, — go to the far west, and seek the baths of Baiae, — it is therefore by no means necessary to think of the eruption of Vesuvius. As Iloltzmann has already remarked {Jahrbiicher fur Deutsche TJieoL^ vol. xii. p. 391), Mt. Epomeo on the island of Ischia, much nearer Baiae than Vesuvius, suffered eruptions in the years 46 and 35 B.C., and then not again until 1301 A.D. This explanation is also recommended by the fact that Enoch pictures these phenomena as repeated. In verse 8 the so-called Trichotomy is distinctly taught. — 9. Tlieir spirits will chaiKje^ will no longer remain so proud, haughty, and God-denying; tlieir pride will be broken. — 11. But after the angels have been removed for their final punishment from this place of temporal punishment, then those warm waters will grow cold. This makes it clear that the author imagined those springs heated by the fire underneath where the fallen angels were enduring their temporal torture. The author evidently does not trouble himself about the fact that the first part plainly taught that the temporal punishment consisted in being bound under the hills; cf. chap. 10. — 12. The moral of his account is that this temporal torture of the fallen angels in such a manner that its evidence is constantly before the eyes of the rich who are luxuriating in the bathingplaces is a warning for them. In making the powerful the THE BOOK OF ENOCH. 175 object of his warning he again connects witli the Parables. — 13. The stress in a lies on angels ; they were healed, i.e. as Dillmann remarks, probably repent; but it does not produce a similar effect on the rulers and powerful. Therefore, too, the second judgment shall be by a more terrible element — by fire ; cf. TVisd. x. 7 ; Jude
7 And from his hand they have proceeded against those who dwell on the earth from that day and for evermore.
(not present in Laurence 1821)
Chap. 68,
Charles 1917
And from his hand they have proceeded against those who dwell on the earth from that day and for evermore.
Laurence 1821
(not present)
8 And the fourth was named Pênêmûe: he taught the children of men the bitter and the sweet, and he taught them all the secrets of their wisdom.
(not present in Laurence 1821)
And the fourth is called Penemii ; he has taught the sons of men the bitter and the sweet, and taught them all the secrets of their wisdom.
Charles 1917
And the fourth was named Pênêmûe: he taught the children of men the bitter and the sweet, and he taught them all the secrets of their wisdom.
Laurence 1821
(not present)
Schodde 1882
And the fourth is called Penemii ; he has taught the sons of men the bitter and the sweet, and taught them all the secrets of their wisdom.
9 And he instructed mankind in , and thereby many sinned from eternity to eternity and until this day.
(not present in Laurence 1821)
He taught men writing with ink and paper (x<^/3t?;?), and thereby many sinned from eternity and to eternity and up to this day.
Charles 1917
And he instructed mankind in , and thereby many sinned from eternity to eternity and until this day.
Laurence 1821
(not present)
Schodde 1882
He taught men writing with ink and paper (x<^/3t?;?), and thereby many sinned from eternity and to eternity and up to this day.
10 For men were not created for such a purpose, to give confirmation to their good faith with pen and ink.
(not present in Laurence 1821)
For men were not born to the purpose that they should thus strengthen their fidelity with a pen (Kd\afjLo<i) and with ink.
Charles 1917
For men were not created for such a purpose, to give confirmation to their good faith with pen and ink.
Laurence 1821
(not present)
Schodde 1882
For men were not born to the purpose that they should thus strengthen their fidelity with a pen (Kd\afjLo<i) and with ink.
11 For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power it is consuming me†.
(not present in Laurence 1821)
For man was not created otherwise than the angels, that they should remain just and pure, and death, which destroys all things, w^ould not have touched them, but through this their knowledge they are destroyed, and through this power it devours me.
Charles 1917
For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power it is consuming me†.
Laurence 1821
(not present)
Schodde 1882
For man was not created otherwise than the angels, that they should remain just and pure, and death, which destroys all things, w^ould not have touched them, but through this their knowledge they are destroyed, and through this power it devours me.
12 And the fifth was named Kâsdejâ: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and [the smitings of the soul] the bites of the serpent, and the smitings which befall through the noontide heat, the son of the serpent named Tabââ‘ĕt.
(not present in Laurence 1821)
And the fifth is named Kasdeja ; he has taught the sons of men all the wicked beatings of the spirits and the demons, the beatings of the birth in the womb, that it [i.e. the birth] fall, and the beatings of the soul, the bites of the serpent, and the beatings which take place at noon, the son of the serpent whose name is Taba t.
Charles 1917
And the fifth was named Kâsdejâ: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and [the smitings of the soul] the bites of the serpent, and the smitings which befall through the noontide heat, the son of the serpent named Tabââ‘ĕt.
Laurence 1821
(not present)
Schodde 1882
And the fifth is named Kasdeja ; he has taught the sons of men all the wicked beatings of the spirits and the demons, the beatings of the birth in the womb, that it [i.e. the birth] fall, and the beatings of the soul, the bites of the serpent, and the beatings which take place at noon, the son of the serpent whose name is Taba t.
13 And this is the task of Kâsbeêl, the chief of the oath which he showed to the holy ones when he dwelt high above in glory, and its name is Bîqâ.
(not present in Laurence 1821)
And tliis is the number of Kesbeel, who showed the head of the oath to the holy ones, when he dwelt high in glory ; and his name is Beqa.
Charles 1917
And this is the task of Kâsbeêl, the chief of the oath which he showed to the holy ones when he dwelt high above in glory, and its name is Bîqâ.
Laurence 1821
(not present)
Schodde 1882
And tliis is the number of Kesbeel, who showed the head of the oath to the holy ones, when he dwelt high in glory ; and his name is Beqa.
14 This (angel) requested Michael to show him the , that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men.
(not present in Laurence 1821)
And this one said to the holy Michael that he should show them the secret name, that they might see that secret name, and that they might mention this name in the oath, and they may tremble before that name and the oath, those that 170 THE BOOK OF ENOCH. showed to the children of men all that is secret.
Charles 1917
This (angel) requested Michael to show him the , that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men.
Laurence 1821
(not present)
Schodde 1882
And this one said to the holy Michael that he should show them the secret name, that they might see that secret name, and that they might mention this name in the oath, and they may tremble before that name and the oath, those that 170 THE BOOK OF ENOCH. showed to the children of men all that is secret.
15 And this is the power of this oath, for it is powerful and strong, and he placed this oath Akâe in the hand of Michael. 16 And these are the secrets of this oath . . . And they are strong through his oath: And the heaven was suspended before the world was created, And for ever.
(not present in Laurence 1821)
And this is the power of that oath, for it is powerful and strong, and he placed this oath Akae' into the hands of the holy Michael.
Charles 1917
And this is the power of this oath, for it is powerful and strong, and he placed this oath Akâe in the hand of Michael. 16 And these are the secrets of this oath . . . And they are strong through his oath: And the heaven was suspended before the world was created, And for ever.
Laurence 1821
(not present)
Schodde 1882
And this is the power of that oath, for it is powerful and strong, and he placed this oath Akae' into the hands of the holy Michael.
16 (not present in Charles 1917)
(not present in Laurence 1821)
And these are the secrets of this oath, and they were strengthened hy his oath, and heaven was suspended before the earth was made, and to eternity.
Charles 1917
(not present)
Laurence 1821
(not present)
Schodde 1882
And these are the secrets of this oath, and they were strengthened hy his oath, and heaven was suspended before the earth was made, and to eternity.
17 And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity.
(not present in Laurence 1821)
And by it the earth was founded on the water, and from the secret places of the mountains come beautiful waters for the living, from the creation of the world to eternity.
Charles 1917
And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity.
Laurence 1821
(not present)
Schodde 1882
And by it the earth was founded on the water, and from the secret places of the mountains come beautiful waters for the living, from the creation of the world to eternity.
18 And through that oath the sea was created, And †as its foundation† He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity.
(not present in Laurence 1821)
And by that oath the sea was created, and as its foundation he placed for it sand for tlie time of rage, and it dare not pass over from the creation of the world and to eternity. «f'l9. And by that oath the depths were strengthened and stand and do not move from their places, from eternity and to eternity.
Charles 1917
And through that oath the sea was created, And †as its foundation† He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity.
Laurence 1821
(not present)
Schodde 1882
And by that oath the sea was created, and as its foundation he placed for it sand for tlie time of rage, and it dare not pass over from the creation of the world and to eternity. «f'l9. And by that oath the depths were strengthened and stand and do not move from their places, from eternity and to eternity.
19 And through that oath are the depths made fast, And abide and stir not from their place from eternity to eternity.
(not present in Laurence 1821)
(not present in Schodde 1882)
Charles 1917
And through that oath are the depths made fast, And abide and stir not from their place from eternity to eternity.
Laurence 1821
(not present)
Schodde 1882
(not present)
20 And through that oath the sun and moon complete their course, And deviate not from their ordinance from eternity to eternity.
(not present in Laurence 1821)
And by that oath the sun and the moon complete their course and depart not from their commands from eternity and to eternity.* 21. And by that oath the stars complete their corses, and he calls their names and they answer him from eternity and to eternity.
Charles 1917
And through that oath the sun and moon complete their course, And deviate not from their ordinance from eternity to eternity.
Laurence 1821
(not present)
Schodde 1882
And by that oath the sun and the moon complete their course and depart not from their commands from eternity and to eternity.* 21. And by that oath the stars complete their corses, and he calls their names and they answer him from eternity and to eternity.
21 And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity. ⌈
(not present in Laurence 1821)
(not present in Schodde 1882)
Charles 1917
And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity. ⌈
Laurence 1821
(not present)
Schodde 1882
(not present)
22 And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths from all the quarters of the winds.
(not present in Laurence 1821)
And also the spirits of the water and of the winds, and of all the zephyrs and their paths, according to all the unions of the spirits.
Charles 1917
And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths from all the quarters of the winds.
Laurence 1821
(not present)
Schodde 1882
And also the spirits of the water and of the winds, and of all the zephyrs and their paths, according to all the unions of the spirits.
23 And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew.
(not present in Laurence 1821)
And in it are preserved the repositories of the voice of thunder and of the light of the lightning, and there are preserved the repositories of hail and of the hoar-frost, and the repositories of the fog, and the repositories of the rain and of the dew.
Charles 1917
And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew.
Laurence 1821
(not present)
Schodde 1882
And in it are preserved the repositories of the voice of thunder and of the light of the lightning, and there are preserved the repositories of hail and of the hoar-frost, and the repositories of the fog, and the repositories of the rain and of the dew.
24 And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.⌉
(not present in Laurence 1821)
And all these believe in and render thanks before the Lord of the spirits, and praise him with all their power, and their food is all thanksgiving, and they thank and praise and exalt in the name of the Lord of the spirits to all eternity.
Charles 1917
And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.⌉
Laurence 1821
(not present)
Schodde 1882
And all these believe in and render thanks before the Lord of the spirits, and praise him with all their power, and their food is all thanksgiving, and they thank and praise and exalt in the name of the Lord of the spirits to all eternity.
25 And this oath is mighty over them And through it ⌈they are preserved and⌉ their paths are preserved, And their course is not destroyed. Close of the Third Parable.
(not present in Laurence 1821)
And over them this oath is strong, and they are preserved by it, and their paths are THE BOOK OF ENOCH. 171 preserved, and the courses are not destroyed. 26. • And there was great joj among them, and they blessed and honored and exalted, because the name of the Son of man had been revealed unto them.
Charles 1917
And this oath is mighty over them And through it ⌈they are preserved and⌉ their paths are preserved, And their course is not destroyed. Close of the Third Parable.
Laurence 1821
(not present)
Schodde 1882
And over them this oath is strong, and they are preserved by it, and their paths are THE BOOK OF ENOCH. 171 preserved, and the courses are not destroyed. 26. • And there was great joj among them, and they blessed and honored and exalted, because the name of the Son of man had been revealed unto them.
26 And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.
(not present in Laurence 1821)
Chap. 66,
Charles 1917
And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.
Laurence 1821
(not present)
27 And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.
(not present in Laurence 1821)
And as the water-place Dillmann refers to Kallirrhoe mentioned by Josephus, Antiqq. xvii. 6, 5 ; Bel. Jud. i. 33,
Charles 1917
And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.
Laurence 1821
(not present)
Schodde 1882
And as the water-place Dillmann refers to Kallirrhoe mentioned by Josephus, Antiqq. xvii. 6, 5 ; Bel. Jud. i. 33,
28 With chains shall they be bound, And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth.
(not present in Laurence 1821)
They shall be bound with chains and shall be imprisoned in the assembling-place of destruction, and all their work shall disappear from the face of the earth.
Charles 1917
With chains shall they be bound, And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth.
Laurence 1821
(not present)
Schodde 1882
They shall be bound with chains and shall be imprisoned in the assembling-place of destruction, and all their work shall disappear from the face of the earth.
29 And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forth And be strong before the Lord of Spirits. This is the Third Parable of Enoch.
(not present in Laurence 1821)
And from that time on there will be nothing that will be destroyed, for he, the Son of man, has appeared, and sits on the throne of his glory, and all wickedness will disappear before his face and depart ; but the word of that Son of man will be strong before the Lord of the spirits. This is the third Parable of Enoch. Chap. 65,
Charles 1917
And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forth And be strong before the Lord of Spirits. This is the Third Parable of Enoch.
Laurence 1821
(not present)
Schodde 1882
And from that time on there will be nothing that will be destroyed, for he, the Son of man, has appeared, and sits on the throne of his glory, and all wickedness will disappear before his face and depart ; but the word of that Son of man will be strong before the Lord of the spirits. This is the third Parable of Enoch. Chap. 65,
55 (not present in Charles 1917)
(not present in Laurence 1821)
But what is stated above should take place in the final judgment the fragmentist boldly employs in the first. Notwithstanding the valley and the mountains are locally separated, 54 : 1, they are here placed together. In the west; taken from 52 : 1, and therefore does not require us to seek a place west of Palestine or Jerusalem ; much less does it compel us to take a trip to Italy, and seek the burning valley near Vesuvius after the eruption, a.d. 79, as e.g. Hilgenfeld and Drummond want us to do. In the general indefinite character of the description here it is just as easy to understand by this valley Gehinnom, even if this was east and not west of Jerusalem. — 5. AVe see we are still in the time of the deluge. — 6-8. The picture drawn by the author is this : There is a valley in which is medicinal water, used for the purpose of health by the powerful of the earth. But this valley shall through eruptions become a river of fire, and with that the place where the fallen angels will be punished. For a subterranean fire in Gehenna cf. note on chap.
Charles 1917
(not present)
Laurence 1821
(not present)
Schodde 1882
But what is stated above should take place in the final judgment the fragmentist boldly employs in the first. Notwithstanding the valley and the mountains are locally separated, 54 : 1, they are here placed together. In the west; taken from 52 : 1, and therefore does not require us to seek a place west of Palestine or Jerusalem ; much less does it compel us to take a trip to Italy, and seek the burning valley near Vesuvius after the eruption, a.d. 79, as e.g. Hilgenfeld and Drummond want us to do. In the general indefinite character of the description here it is just as easy to understand by this valley Gehinnom, even if this was east and not west of Jerusalem. — 5. AVe see we are still in the time of the deluge. — 6-8. The picture drawn by the author is this : There is a valley in which is medicinal water, used for the purpose of health by the powerful of the earth. But this valley shall through eruptions become a river of fire, and with that the place where the fallen angels will be punished. For a subterranean fire in Gehenna cf. note on chap.