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CHAP. 70.
This chapter, containing an account of the translation of Enoch into Paradise, is an interrup- tion of the sense. This, together with internal evidences, mark it as an interpolation; but by whom made cannot, on account of its brevity, be decided. Name, vs. 1, often for person. Enoch’s elevation took place, like Elijah’s, on wagons; cf. 2 Kings ii. 11. The pre-existence of the Son of man is, at least unconsciously, here presupposed. Their midst, i.e. of men. He set me; indefinite expression for I was set. North and west is surprising, as according to the ancients the earthly paradise was in the northeast; cf. En. 77: 3 and chap. 33.
—4. The statement that the first patriarchs were in the garden of justice is more in harmony with the method of thinking pursued by the Noachic fragmentist than by the author of the Parables; cf. note on 60: 7, 8, and Sibyl. Prom. ii. 48; but cf. 61: 12 and 89: 52. From eternity modifies fathers, not dwell.
CHAP. 71.
Enoch’s spiritual translation into the congregation of the Messianic saints is a worthy conclusion of the Parables as a whole; cf. 39: 8 (37: 4); 90: 31. 1. After that, i.e. probably after the vision recorded in chap. 62-64. Sons of angels, imitation of sons of men, as a designation for angels; cf. also 69: 4, 5; 106: 5.
—2. Rivers of fire, cf. Dan. vii. 10 and En. 72: 6, 14, 19.
—3. Unlike in the Noachic fragments, 60: 4, Michael himself raises the seer; cf. Dan. x. 13; xii. 1. Secrets of mercy and justice, referring to the Messianic judgment.
—5. Secrets of the ends of heaven, i.e. the secrets of the physical world; cf. chap. 14.
—7. Cf. 39: 13; 61: 10, 12.
—8. But cf. 14: 21, 22, thus showing another difference between the two main parts of the book; cf. 1: 9.
—9. Cf. Dan. vii. 9; En. 46: 1.
—11. Spirit of power, cf. 61: 11.
—14. That angel, i.e. undoubtedly Michael, vs. 3.
—15. The world which is to come, the Messianic kingdom, the （閃族文）
—17. With the Old Testament blessing of long life, i.e. eternal life, the Parables characteristically close.
