The book of Enoch : translated from Professor Dillmann's Ethiopic ...

Sect. II.] Chapter XL, 1-7 '. 119
glory before the Lord of Glory. 4. The first voice blesses
the Lord of Spirits for ever and ever. 5. And the second
voice I heard blessing the Elect One and the elect ones who
cleave to the Lord of Spirits. 6. And the third voice I
heard pray and intercede for those who dwell on the earth and
supplicate in the name of the Lord of Spirits. 7. And I
heard the fourth voice fending off the Satans and forbidding
them to appear before the Lord of Spirits to accuse them who
&iah(fl>*, which wants the negative. 5. See note on xxxviii. 2.
4. The first presence, Michael, has
for his task the praise of the Lord of
l,
Spirits, as his name indicates, PN2 tp .
In verse 9 he is ' the merciful and
long suffering.' 5. The second
presence is Rufael, who praises the
Elect and the elect ones. Conform-
ably to his name (from tf£H , to heal)
he is appointed to heal the wounds
and ills of men (verse : 9) cf. Tobit
xii. 14 'God sent me (Raphael) to
heal thee '; and iii. ' 17 Raphael was
sent to heal them both/ In Rabbinic
writings he was the power that pre-
sided over medicine : cf. Eisenmeng.
Entd. Jud. ii. 380. See also x. 7 ; xx. 3.
The Elect One. This designation
of the Messiah comes from Is. xlii. I,
Its later use seems to be confined to
the Similitudes (see xxxviii. 2) and
St. Luke ix. 35,
ovt6s iariv 6 vlos
fiov 6 k/ckckeyfiivos = ' the Elect One '
(W and H). This, the correct text,
has been preserved in the Ethiopic
N. T.: St. Luke xxiii. 35 < the Christ of
God the Elect One.' 6. The third
presence is Gabriel, whose task is that
of intercession on behalf of the in-
habiters of the earth. As the hero or
strong one of God ("133 and ?N) he is
naturally set over all the powers
(verse 9).
Those who dwell, &c. :
see xxx vii. 5. 7. The fourth is
Fanuel, who is set over the repen-
tance and hope of the inheritors of
eternal life (verse 9). He prevents
the Satans from appearing before the
Lord of Spirits to accuse men. The
Satans appear here for the first time
in Enoch, xl. 7. They seem to belong
to a counter kingdom of evil, ruled
by a chief called Satan, liii. 3. They
existed as evil agencies before the fall
of the watchers ; for the guilt of the
latter consisted in becoming subject
to Satan, liv. 6. This view har-
monises exactly with that of Gen.
iii. 1 combined with vi. 1-4. These
Satans had the right of access into
heaven, xl. 7 (cf. Job i. 6 ; Zech. iii)
—a privilege denied to the watchers,
xiii. 5 ; xiv. 5. Their functions were
threefold : they tempted to evil, lxix.
4, 6 ;
they accused the dwellers upon
earth, xl. 7 ; they punished the con-
demned. In this last character they
are technically called
• angels of pun-
ishment,' liii. ; 3 lvi. 1 ; lxii. 1 1
lxiii. 1 ; this designation has been
taken over into the Interpolations
cf. lxvi. 1 (note). The Talmud (cf.
Weber, L. d. T. 242-245) does not
draw this clear line of demarcation
between the Satans and the fallen
angels, but rather confuses their attri-
butes just as in ch. lxix. For the
close connexion between the De-
monology of Enoch and the N. T. see