The Books of Enoch, Aramaic Fragments of Qumran Cave 4

82 INTRODUCTION
Versoy col. i: . . . tt conficietur tabernaculum {aKr]vrj) in ea.
^Et post ea quinta hebdomas (ipSofids:) fiet, et in perfectione eius
col. it: ^. . . in] hac hebdo[made] (ej8So/xa?) assumetur (avaAa/xj8av€tv) homo
(quidam) in altum; et in perfectione huius hebdomadis (ejSSo/xa?) comburetur
templum igne et. . .
In a letter dated 30 August 1970 M. Garitte notes apropos *et usque ad me'
(recto i 4), "'^S? of En« i iii 24 (En. 93: 3): The passage . . . which I
have translated "usque ad me" is sa htoot in Coptic, the literal meaning of
which is usque super mCy that is, it is an exact reproduction of the Aramaic
'd 'ly: the Coptic formula is all the more noteworthy in that say **usque ad",
is not usually followed by another preposition (here htoot).' It follows that
the Greek, too, translated this expression word for word: ecos eiri fiov or ecus
VTrep
ifiov.
I agree with Donadoni (loc. cit., p. 202) that the small codex to which
this Coptic fragment belonged contained only the Epistle of Enoch, as did
4QEn«^ and the CM papyrus.
In chapter IV of the first book of the Chronicle composed by Michael the
Syrian, Jacobite patriarch of Antioch from A.D. I 166 to 1199, we find an explicit
{mn ktb^ dhnwk) and a fairly close quotation of En. 6: i-6a. This extract
is followed by a shortened text of En. 6: ya and 6:8: whlyn ytyhwn hww
yd* dsmz rysy 'sr* dylhwn.^ Finally comes a mention of KokaFely the inventor
of astrology (En. 8: 3), which reminds one of a passage in George
Syncellus, also on the subject of the fourth fallen angel (see p. 319).
This quotation has recently been restudied by S. P. Brock.^ Taking up
the idea of Gelzer and J.-B. Chabot, the editor of the Chronicle of Michael,
he deals convincingly with the problem of the origin of the passage, 'the
only genuine fragment of i Enoch to be preserved in Syriac'. With a Syrian
chronicler (probably John of Litharba, eighth century), as intermediary, the
account of the patriarch Michael goes back to the same source as that on which
George Syncellus drew, namely the chronography of the monk Annianus
of Alexandria (beginning of the fifth century), who in turn drew on the
chronicle of his contemporary, the monk Panodorus.
* We must correct the uninteUigible *yd*dsmz . . .) ry^y.
to qdmy smz, 'first, Sem(ya)z(as)'; and then, as- ^ *A Fragment of Enoch in Syriac', JTS,
suming a kind of homoeoteleuton read {ry^hwn N.s. xix (1968), 626-31 (text on p. 630).