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

liv The Book of Enoch
were oppressed by both rulers and Sadducees. In my edition of
Jubilees^ pp. Ixix-lxxi^ I have given various grounds for regarding
91-104 as dependent on Jubilees.
37-71. From a full review of the evidence, which is given
and discussed in the notes on 38=, it appears that the kings and
the mighty so often denounced in the Parables are the later Macca-
bean princes and their Sadducean supporters—the later Maccabean
princes, on the one hand, and not the earlier; for the blood
of the righteous was not shed, as the writer complains (47i> ^' *),
before 95 b. c. : the later Maccabean princes, on the other
hand, and not the Herodians ; for (1) the Sadducees were not
supporters of the latter, and (2) Rome was not as yet known
to the writer as one of the great world-powers— a fact which
necessitates an earlier date than 64 B. c, when Eome interposed
authoritatively in the affairs of Judaea. Thus the date of the
Parables could not have been earlier than 94 B.C. or later than
64 B.C. But it is possible to define the date more precisely.
As the Pharisees enjoyed unbroken power and prosperity under
Alexandra 79-70 B.C., the Parables must be assigned either to
the years 94-79 or 70-64.
The varying relations in which the Maccabees stand to the
Chasid or Pharisaic party are faithfully reflected in the books of
Enoch. In 83-90 the Maccabees are the leaders of the righteous,
and their efforts form the prelude to the Messianic kingdom. In
91-104 they are no longer regarded as the chiefs and friends of
the Chasids, and yet they have not become their open foes. They
are, however, the secret abettors of their Sadducean oppressors.
But when we turn to the Parables the scene is wholly changed.
The Maccabeans are now the open and declared enemies of
the Pharisees and add to their other guilt the slaying of the
righteous.
It is still more instructive to observe the conceptions regarding
the Messiah to which the writers of these books were led by the
events of their times. In 83-90 we have the Messiah coming
forth from the bosom of the community. He is a man only,
but yet a glorified man and superior to the community from