The Books of Enoch, Aramaic Fragments of Qumran Cave 4

156 THE BOOKS OF ENOCH En* i iii
Finally, the Greek translator of Enoch renders ]*'p''T of 14: 8 by SiaSpofial tcjv acripwv which
can hardly be correct.
{k) For this name see pp. 92, 300, and 311.
(/) The proper name ^XB?S7 is not necessarily Hebrew. On the verb 'aiah in Phoenician and
Aramaic anthroponymy, see Milik, Biblica, 48 (1967), 612, e.g. Asaadados at Dura Europos;
Welles, Yale Classical Studies, xiv (1955), 154 n. 33 and Ingholt's discussion, ibid., pp. 204-5.
On this name, written ^^a^A in En. 8: i; 9: 6; 10: 4, 8; 13: i, see pp. 28-30, 34, 92, 131.
{tn) The first letter of 0apfiap6s in Syncellus comes here from En. 8:3: 0app.ap6s iSlSa^e
app.aK€lasy where it was taken over from the last noun. The transcriptions of the nth name
presuppose the form llXnn, the spelling of the Aramaic archetype of the Greek version, or
else the reading of the original Aramaic "^ifi^n, due to the Greek translator.
(n) In spite of the transcriptions which impose the translation 'Day of God', I wonder if the
Aramaic 7X0** does not mean 'Sea of God', an excellent parallel to the preceding 'Mountain
of God'.
(0) The verb is hadd, 'to be a guide' in Pa'el, a verb known in Syriac, in Arabic, and already
in Safaitic (hdy). The choice of ^K''IN*' as the name of the last angel in the list comes from the
image of God as a shepherd who guides his flock, walking behind it. The versions derive their
transcriptions from the initial spelling (or from the reading) ^X*'*IN''. Note that the words
tSan/San (3rd name), Dan (17th), (20th), and likewise inO (14th; cf. Kin«? ii 3),
NN!& (i6th), and perhaps NI&S7 (loth), belong to the more recent vocabulary of Aramaic, of
Arabic origin. Arab penetration, both ethnic and linguistic, was greater in Mesopotamia and
in Northern Syria than it was further south, in Palestine.
L. 13 (En. 6: 8). The original phrase, that found in En^ (added above the line) and that in
En* (uncorrected), Xm!&S7 *'3D*1 ]12K X^^H, is essentially the same as that in C, apart from
the addition of the pronoun: O^ROT elaiv dpx^ {avrwv} ol SCICA. Note, however, that the Greek
translator did not see in this the construct state, but two separate names: "'IS*!, which he
took to be an emphatic plural state of the eastern Aramaic type (frequent in Palmyrene which is
a western Aramaic dialect), and KmB?S7 which he thought was a cardinal number used personally
(cf. the note to En^ i iii 9); these forms of nouns of number, as also an analogous construction,
recur in Palmyrene, e.g. ytvm ^rVi* 'the fourth day (of month)', CIS ii 3987; Igyton*
dy *rb*i* 'the fourth legion', CIS ii 3962 = Inv. x .17.1 find it difficult to understand the interlinear
addition of a second *'3!n in En*. Did the copyist want to say that the twenty angels were
'leaders of leaders', because the 200 angels were in turn the chiefs of tens of other demons?
LI. 13-15 (En. 7: i). At the beginning of this passage the Aramaic text has the wording
'Those (the 200 angels) and their leaders', which has been adapted in Greek by the phrase
'These (the 20 angels) and all the others' (S; also E, which omits 'these'). C omits this phrase
by a kind of homoeoarcton with 6: 8.
LI. 13-14. The phrase yiTMl
l^'l^^TON^ 1303] corresponds word for word to
^DD Wm Ur\b inp^l in Gen. 6: 2; see above, p. 32.
L. 14. The phrase nilD has been paraphrased in C by cKaaros avrwv i^cXe^avro
iavrots yw€Kas (± = E; om. by S).