the-book-of-enoch-r-h-charles - Fallen Angels

Sect. II] Chapters L. S—LL 1 99
And Sheol also shall give back that which it has received,
Eetribution in O.T.,' Oct. 1890, 1-12
Charles, Eschatology, Sebrew, Jewish,
and Christian, 1899 (see Index). The
various forms in which the Jewish
doctrine of the resurrection appeared
are : (1) a resurrection of all Israelites.
This doctrine is first taught in Dan. 12^;
but, though so powerfully attested, it
did not become the prevailing belief.
It is the accepted faith in 1 En. 1-36
(with the exception of one class of
sinners in 2213) 37.70 83-90 Ps. 65
(title) in LXX 2 Mace. 7'. ". 2=. "s, so
12", " compared with 6^8 2 Bar. 30
50-51'. (2) A resurrection of the
righteous Israelites. In post-Exilic Is.
25' 2613 pgg. 1610, 11 1715 4915 7324-27
(cf. Cheyne, Oyigin of the Psalter,
406-408) Job I4IS-I6 1926, 27 1 En. 91-
104 Pss. Sol. 3" 133 14' 1515; Josephua,
Ant. xviii. 1. 3 ; Bell. Jad. ii. 8. 14.
That the. resurrection was the sole
prerogative of righteous Israelites,
became the accepted doctrine in Tal-
mudio theology : Weber, Jiid. Tlieol.
390-391. Individual voices, how-
ever, are not wanting, who asserted
the resurrection of pious Gentiles,
Eisenmenger, EntdecMes Jiidenthum,
908, 909 :
indeed, that of all the Gentiles,
with some few exceptions, but only to
die again, op. cit. 908-910; Weber, 391.
Even imperfect Israelites could attain
to this resurrection of life after purgation
in Gehenna, Weber, 391. (3) A
resurrection of all mankind, 4 Ezra
752. " Test. XII Patriarch. Benj. 10«-8.
Concurrently with the above forms of
doctrine, other Jews believed only in
the immortality of the soul : Wisd. 31 ''i-
47 516 §20 compared with 91s 15' Jub.
23^". 1. The earth also ... received.
So y save that for mahdanta
(5, /3) = ' that which has been entrusted
to it ' it substitutes a gloss = ' those
who are treasured up in it ', t»
are defective '
; Sheol shall give back
that which has been entrusted to it,
;
that which it has received." i8 has a
conflate text based partly on the ori-
ginal of g and ontu: ' the earth shall
give back that which has been en-
trusted to it, and Sheol shall give back
that which has been entrusted to it,
H 3
that which it has received.' Cf.
4 Ezra 7'^ 'Et terra reddet qui in ea
dormiunt, et pulvis qui in eo silentio
habitant, et prumptuaria reddent quae
eis commendatae sunt animae' Our
text is quoted in the Ps. Philo Liber
bibl. Antiquifatum, an old Jewish work
written originally in Hebrew soon after
A.D. 70 but preserved only in Latin. It
was printed thrice in the sixteenth centmy.
See Snci/c. Brit.'^^ ii. 178. The
earth gives up the body just as Sheol
and Abaddon give up the soul. They
are both reunited at the resurrection.
The raising of both was subsequently
justified in Sanh, 91* (Lev. E. iv)
on the ground that the soul and body
could respectively plead their inno-
cence on the day of judgement in
that neither had sinned without the
other. The fable of the lame man who
helped the blind in robbing an orchard
is here given, and as it is shown that
justice can be achieved only by punish-
ing the lame and blind together, ' so
God brings the soul and puts it in the
body and punishes them both together '
(oniN pi ^1^3 npiti notrj nud
intoy In 91-104 the resurrection
is that of the spirit only. Sheol
and hell (haguel = a-riikeia = in3X)
are here used in their new sense of
the Intermediate State. For some of
the chief changes in the meaning
of Sheol see 631" note. Sheol and
Abaddon are here apparently distin-
guished. Is Sheol the intermediate
place for the righteous and Abaddon
for the wicked 1 Or is Sheol for the
righteous and the ordinary sinners,
and Abaddon for only the apostates
and the worst sinners ? Some such idea