The Books of Enoch, Aramaic Fragments of Qumran Cave 4

En« I ii SEVENTH COPY 261
Only E to be compared. For a fragment of CM, see the notes to line 22.
Ll. 13-17 (beginning) seem to correspond to En. 91: 10, drastically abridged in E: Then
the just will arise from their sleep, and wisdom will arise and will be given to them.'
Ll. 13-14. With the expression *wisdom will arise and will go' compare 92: 3: *and the just
(other manuscripts ^justice' or even 'wisdom') will awake from his sleep; he will arise and
he will go . . .'.
L. 14. '(Wisdom) will be given to them'; cf. 93: 10 = En« i iv 13.
Ll. 14-15 probably dealt with the cult of the true God, and are to be understood more or
less as *[all men will worship God] and to Him they will render praise'.
Ll. 15-16 related the extermination of the ungodly by the sword; see 91: 8, 11, 12, this last
verse equivalent to En« i iv 15-17.—*The earth will rest [from impiety or from the sword]';
cf. mn p nir X^DI and XanX ]a mn in an Aramaic apocalypse of 4Q (quoted
above, p. 60).
Ll. 16-17 foretold eternal peace and justice; cf. 91: 17 = En8 i iv 25-6.
Ll. 17-19 (En. 81:18). For verses 11 to 17 of this chapter see below. En? i iv 14-26.
L. 17.1 restore the first part, *'33 •.. ]S7D1, in line with 94: i = En? i v 24.
Ll. 18/19. Before *the paths of justice and the paths of violence' En« adds kwillo, which I
restore before both substantives.
Ll. 19-21 (En. 91: 19). Ll. 19/20. For the Ethiopic *and walk in the paths of justice' our text
had a longer form: '[and choose(?) the ways] of justice in order to walk in them'. Likewise the
phrase parallel to this one, 'and do not walk in the paths of violence' in E, was more developed
in the original, perhaps: ]in2 *]na^ XDSn ''*?*'!12? ]a 1 •. . 1 'and keep afar from the
paths of violence, from walking in them'.
L. 21. The conjunction 'because', is well known in other Aramaic dialects. The
expression X21DX ^10^ has been inadequately translated in E by 'for ever'. Note that En?
puts the verb IDX in the preterite, as against 'for they will perish', yithagwalu, in E.
Ll. 22-5 (En. 92: i). This verse, especially the first part of it, was considerably reworked in E.
L. 22. The Ethiopic text, in all manuscripts (except for E« which gives a paraphrase, which is
nevertheless followed by Dillmann, Charles, Martin), has zatasififa ^emHenok sahdfi zakwillo
ti*imirta tebab. The literal translation (inaccurately rendered by the authors mentioned above)
is 'What was written by Enoch, the scribe of all the wonder of wisdom'. Note that the first za
is the relative pronoun, while the second one is the mark of the genitive. Then the noun te^imirt
has various meanings, 'signum, nota, iudicium, monumentum, miraculum, prodigium' (for
yet another meaning, see above, p. 90), but never 'doctrine', as it is translated by modern
commentators.
It is only in this passage of the Epistle of Enoch that the expression 'Enoch, the scribe'
occurs. The name 'Enoch' is found in En. 93: i, 2, 3, passages attested by En? i iii 18, 21, 23,
and also by En 106: i (cf. En