D. 1 Bxoon 18:8 Although these mountains remain enigmatic, the seventh mountain, occupying the apex of the three mountains to the south and the three mountains (0 the east, is more fully described. Tt reaches up to heayen and is made of stibium (or alabaster, emeralds, antimony? ‘pourti/peka)® with a summit of lapis lazuli (i Kopuei, od Opévou Grd MGow caxgeipov/cdemahu la-manbara ’em-ebna sanper/4QEn* 1 vii 27 JX CTD). Furthermore, this seventh and most spectacu- lar mountain is said to be ike the throne of God (Ganep Bpovos Geo /kama manbaru la-egeiabhér’. The text reads as follows: “The middle one among them reached to the sky like the throne of God, of stibium and the top of the throne (was) af lapis Lazuli.” ‘The reference to lapis lazuli and the suggestion that this mountain is in some way like a seat for God call to mind several of the theo- See ‘Cosmography of the Greek Apocalypse of Baruch and Its Affinities, 89, 105; of. hie Eavly Mistry of Heaven, 12%. See alas Collins, Coomdogy and Eichatlgy cand Crisian Igo (alpha wall appear toe «anteraion of the Hebrew 7 {canciony’ see Hemming, Das Buch Han, 47, Lod, Le Live D'Howh, 100 ae Blacks Boks of Bach or F Baie, 159, ca 4:11) or 36: “emerall’, Hemming, Dar Buch Hew, 47 and Black Book of Bax or T Bac 159, who calls ettent igen a 9 foe af he go i he el Yk 71 2815) or the Aramaic 8 (proposed [Etioic Bot of Eyac, 104), but ‘not attested elsewhere im Aramaie. Chates (Bw of Enoch 7 Esach, 10) decries the stone as alabaster 'tlSee abo Milks Boks of Bah, 200, 30) reconstruction of AQ | vis (..) S803 TYR ROWS [the top af] the throne wae [of «appre.THE FOUR WINDS AND THEE SEVEN MOUNTAINS mt phanies in the Hebrew Bible. As previous mentioned, Exod 249-10 suggests that the bottom surface of God’s realm is made of lapis lazuli, Ezek 1:26-28 and 10:1 also know of « throne of Ged that is in the appearance of lapis lazuli." ‘The description of a mountain- top throne recalls the seting of Isaiak’s vision in the temple, where he sees the Lord seated ona high and lofiy throne (Ist 6:1). The references to lapis lazuli and to a summit like the throne of the Lord in 1 Enoch 18:8 indicate that the phany, a place where God would appear and could be seen on earth When this mountain-throne is considered in light of 1 Enoch 18:9 And flaming fire 1 saw”; xai xp xouduevor Tov/wa-essita za- yenadded re'iku), the reader is reminded again of the Sinai theo- phany. There God descends upon the mountain in fre (Exod 19:18)" Once more the Glory of the Lord appears in the form of Ing fire alop the mountain (EXod 24:17)!" Neh 9:13 ako intimates thar Sinaf’s summit extends to heaven like that of the mountain of 1 Enoch 18:8. Ione recalls da Bah, 1 Enoch 18:6 points the weader in the direc sion of the south, it appears quite plausible that 1 Enoel 16:8 might well have in mind Mount Sinai itself youn will be the site of a theo~ the mountain throne of the the theophany 1g of torah will Lord. Vet, unlike Exodus's depiction of Mount Sin or hint that son Jing as momentous as the giv ing in | Enodk 18:8. We find in the paral lel tradition of | Enoch 24, in the introduction to the Book of the Watchers, and in the equally ancient Aaronomical Rock, however, occur at the site is I ion that this southern mountain is Sinai, and that Sinai will site of a theaphany—that place on earth, where God will descend in the near future. In 1 Enoch 1:4 and 77:1, God's descent in order to bring ju ‘meat of blesings (eschatological?) will occur unambigwusly on Mount Sinai or in the south. 1 Enoch I:f reads “.. and the Eternal God will tread from there (the heavenly abode) upon Mount Sinai, and he will appear with his host." Lars Hartman acknowledges ia122 SECTION TWo, CHAPTER THREE noch 1:4 echoes of Deut 33:2 (*VHWH came from Sinai ..”; 77 NZ TDD) but remarks that it is not just happenstance that Sinai ‘occurs in the text.” Believing Sinai to have some meaning in the context, Hartman explores how Sinai occurs in other contemporary Jewish texts, Hartman concludes that the Sinai theophany becomes in postbiblical texts a sgnificant laps that is frequently embellished. ‘The theophany at Sinai becomes in works such as Philo, Sje. 2.188 and Ps-Philo 11.9 a world altering, cosmic event." Hartman also notes how the law-giving at Sinai assumed an eschatological aspect people had beter use the respite for conversion to the law before God renews the world and takes vengeance on the wicked who have teanngresved Hs word)” As a coicidens oppositman of the Divine Warrior revwraing to right wrongs, 1 Enoch 77:1 presents the good Ging: they call the second (quarter) the south, because there the Most High dese descends." According to Ist tary on the verse ide The identification of the mountain as Sinai accords well with what appears to be the duplicate version of 1 Enoch 18:5-'s seven moun- tains in 24:1-25°7. In this account we ako read of the seven moun= tains of precious stone, The highest one in the middle, according to | Enoch 25:3, will serve as the throne of the Lard of Glory when hhe comes to visit the earth in goodness ot for blessing. In its vi liy is the tree of lit; it will be given to the righteous and humble outh as a site le, and there especially the one who is blessed for ever ; an unpublished Amhasie commen- fies this site as Moume Sinai. 1 bie, 4-4 | Bae 66 and 137 (abo Donk othe Wate. sag A Sad of 1 Bach 1-5 (Upp: Alps ad Wie, ing fo « Manin: A Say of 1 Bas 1-5, 42. Iie Jv & Mae: 4 Say of 1 Bach 1-5, 42-43, Aigo Mami A Shay of 7 Enah 1-5, 18. CT Ha $2-% Ps-Pio, 0 Trandation from Kaitls, Ethic Bak of Basch, 179, CE Neugebauer in Blick, Bok of Bh «1 Bna, Fos, “Leo de{THE FOUR WINDS AND THE SEVEN MOUNTAINS 123 following the great judgment when God takes vengeance on all and brings consummation to the world. But of the tree, the Ethiopie text reports that “towards the north, it will be planted, in a holy place, by the house of the Lord, the Eternal King"! Inasmuch as it i clear that the house of the Lord refers 1o the temple, the tex! would indicate that the tree in 1 Enoch 25:5 is south of Jerusalem. As noted above, for those who would argue that | Endeh 25° mountain-hrone of God and tree of life are aheady’ in the northwes, ic is certainly a textual conundrum: as Black observes, how can one envision the tee in the northwest mon: ing futher nth in order that it be located at the Jerusalem temple?"" Lod remarks that without a doubt 1 Enoeh 25:5 indicates that the mountains are in the south." Observing that the description of the seven mourtains is reminiscent of the environment around Jebel Musa, he writes: “Je ne vois en somme pas de raison sérieuse de dlouter qui sagise ici du Sinat, un Sinai idéalisé, la fois le Sinat des temps primitifs et celui des temps messnaiques."™ Yet, such an interpretation provokes the question about the location of the tree of life near or on Mount Sinai. The presence of the tree of life, after all, brings to mind the primeval garden paradise of Genesis 2-3, not the site of the “great theophany’ and the giving of torah familiar from Exodus. What indeed is meant by this combination of motifs? ‘There are traditions postdating the Book of the Watchers that ink torah with ot only the primeval paradise but the wee of life as well!” God relays his statutes and judgments t Moses on Sinai, 27%, coer ibe aly bate thet tres the con f 63 and “de of Each of Brak, 59. But see Gactla Abtuna ‘Exra (A. Eat tes ies ES he Ce andor ie [96.818SHGTION (WO, CHAPTER THREE ing to Ps-Philo 11:15, and additionally shows him there the tree of life. In Pirge Rabbi Blieca Adam is told to keep and dress the garden; this means, the sages explain, he ist keep torah and the commandments. Observing torah is the means by whieh one keeps “to the way of the tree of life.” According to Pirye Rabdi Elie, the tree of life, in fact, signifies torah (Pge R. EL Va i The connotation could be, dea, that dhe law itself is Heogiving Famer, this interpretation of { Knock 24-25 would imply that the theophany, God's descent on Sinai which proves to be « time of Juedgment for the watchers according to | Enel 1:4, but a time of great blesing for the people {1 Enoch 77:3), has already occurred fiom the perspective of the audience in the form of events at Sinai described in Exodus. From the antediluvian perspective af the Book of the Watchers, this important event would be yet to come. Perhaps, then, replanting the tree of life, a source of life and happiness for the righteous and the hurnble (1 Enoch 25:4 6), near to the Jerusalem temple recall the author's own sense of God acting in history, with the locus of religions activity shifting from the scene of the exodus (o that place where God chooses to make his name dwell” Although Jon Levenson suggests that Mount Zion was heir to the legacy of Mount Sinai and assumed many of its characteristics it is clear from intertestamental literature like the Enochie corpus and Jubiees, that Sinai continued to play an imporant role in sacred cosmology and remained distinguishable from sites like Zion and the ‘garden of Eden in Ue Second Temple period."* Given the siguificance "Pike Rath Blicer The Cpls of Ralls Elica he Gt) Acodig tthe Text 1 te Mowery Blogg M-Stahon psn of Via eas a stmotsted Gerald Friedlaners New York Hermon Pre 1970, #5 For ther swacatene of torah nd Genes 23 see the Targum on Gen 2:13 And the Lord God tok the man irom the moumains of wor, where he had been crested and made ham del inthe Candon of Eden to ecient keep ts ommmantnertes Caen, ‘Soulwr imepreation in Churth Father Uheoplaba (To tawbow & 28) ands 2 hoc SUT reyrding 4 garden Eden ie east were Adu shoal bse te tne and heya nso Sew abo Ty Nev to Gm 324, Ty Pech Ty Yer. and Tre Ver Pick susrest that following toa i beter than the wee[WHE FOUR WINDS ANO TIME SEVEN MOUNTADSS 15, of Sinai in 1 Boch 1 (along: with Hermon, it is one of the few locales to be referred to by name!) and the important role the south plays as the ste where the Mos: High will descend (I Enoeh 77:1 connecting the mountain of | Enoch 18:8 that reaches to heaven (a ‘mountain with a lapis lazuli summit that is a veritable chrone of God) with Sinai appears a mos. plausible reading, This interpreta- tion is confirmed as well by the parallel tradition in 1 Enoch 24-25 Which provides more information about the coming theop the tee of life ww be replanted in the ns 1h near the temple E, Cimeurrors Jorrsey op aie Wisos ax Sexes Mouranss is THE Saunt Following tours of the extreme northern and the westem regions, Enoch completes an orbital journey siructured around various winds well as the audience of the Book of the Watchers, learns of the critical role winds play in the upkeep of the cosmos. In 1 Enoch 18:1-5 Enoch is privy to phe would have ace The seer na to which no human s. It is most unusual that the very phenomena Enoch views in these chapters are the same sort said 10 be outside the purview of humanity according 9 wisdom literature. Job 37:16, for example, asks rhetorically if humanity knows the balancing of the clouch. | Engel 10:5 provides an answer: dhe 30 vsinds dat support the coud, Mier the orbital journey, Enoch travels first to the south where he sees seven extraontinary mountains. The mountain sith mit of lapis lazuli that reaches up to heaven is described parable to the throne of God. We learn from { Euocl 24 uplicate tradition of 1 Enoch 18:6-9, that this mountain will be the site of a theoph Wy. Ie is here that God will descend when he we earth in blessing, Could the blessing which imparts life be torah itself the fruit of the theophanic experience at Sinai? Its pos sible in my estimation, but one should observe that reference to torah is almost completely absent in the Enochie corpus." ‘The imporance of Sinai and what of the south is recalled in seve Enochic works, strengthening the hypothesis that the middle moui n of 1 Biel 10 (and 24-25) is Sin Seo Nicksburg, 1 Bic, 0-51lz6 SECTION TWO, CHAPTER THREE ike 1 Enoch 17, we have again a first person narration of Enosh’s Jjoumey. The seer describes only that which he sees ((i6or rete.) ‘and there in no real indication of movement, although it cat be inferred especially in 1 Enoch 18:1-5 by the wide range of phe vomena viewed Only I Enoch 18:6 states definitively dhat Enoch passes (rapiBow/balafku) to the scuth. In I Enoch 181-9, the seers travels appear rather solitary. Unlike | Enoch 17, there is no refers cence to traveling companions or guides escorting Enoch (ef | Enoch 17:1, 2,4. Like ‘the prior chapter, {Enoch 18:1-8 appears devoted co the periphery. In 1 Enoch 18:1-3 elements related to the atmosphere and firmament might be considered remote if viewed along a verti cal axis, Extraordinary phenomena like the storehouses of winds, cor nentone of the carth, and pillars of heavens suggest that Enoch observes the structure of the universe, Its clear that in 1 Enoch 18:6 the seer has been transported again to a distant location: where ‘se could one find a place that burns day and night? ‘The moun lain of 1 Enoch 16:6 is alo exceptional: its summit, reminiscent of Enoeh 1722 reaches to heaven, While the mounsain associated with sorm or posibly daskness, and the mountain in of 1 Enoch 1 With luminaries and meteorological phenomena, the mountain cf 1 Enoch 188 ie associatrd with fre (1 Eneeh 186, 9). Further, as one of seven extraordinary mountains made of a precious stone, it has 4 lapis lazuli summit and is compared the thione of God.DESCRIPTION OF THE GEOGRAPHY OF LT ENOCH 189-193: THE PRISON OF THE STARS AND ANGELS A?TER FOUR A. 1 Exon 18:9 ‘The firs half of 1 Enoe’ 18:9 may be translated with some certainty since the Greek and Ethiopic mss traditions offer the same reading: ‘and a flaming fire T saw’ (ai rp wonduevov Wov/wa'esdta za- yenadded re’iku). The second half of the verse is less transparent Gr? reads ‘and beyond these mountains’ (nixewe tiv bpéwy rosran) The Ethiopic reads: ‘and what was in all the mountains’ (wa-ea-hallo westa Kelly ’adhis) ‘Most commentaters maintain that the Ethiopic translator mis terpreted witweiva (= énéxeiva) in | Enoch 18:9 as elsewhere in the Book of the Watchers.’ While érixeiva corresponds tb [2 x (Cheyond, further from’) in extant Aramaic passages like 1 Euoclh 30:1, 3 and 31:2, the Ethiopic docs not provide a consistent read= imo, to") in 1 Enoch 18:9, but near) in | Enoch 30:8 and 31:2 direction of) in 1 Enoch 24:2. t for the verse but Mile reconstructs 1 Enoch 18:9 in a manner bike hat of the Greek: yo kotby mm pot 7 JR WT also translate | Enoch 18:9 similarly: “and a buming fire I saw, and beyond these mountains.” I is undear if one should view the stes deserbed in 1 Boel 18:9 in conjunction with those of 1 Enoch 186-8 or of 1 Enoch 18:10. T understand 1 Enoch 189 10 pertain i of the seven mountains, but ultimately to direct the audience away ing, éésewva. is rendered! westa ( it is rendered xaba (by, with, at, from that locus. There is good reason for associating the buming fire of | Enoch 18:9 with the mountains of | Enoch 186-8. Firs there is no transiton between the description of the mountain reaching28 SECTION TWO, CHAPTER FOUR, to the heavens in | Enoch 18:8 and the burning fire of 1 Enoch 189. Second, Charles also notes that the parallel traction of the seven mountains in| Enooh 24-25 inchudes mountain range of fire (1 Enoch 24:1), The reference to a moanuain or mountain range of Gre in 1 Enoch 24 may intimate that the burving fie of 1 Boch 189 peruirs at Ieast to the mountain of t Bach 100, if not to the seven mountains of 1 Enoch 1%:6 7.) Finally, the burning, fre again reminds one of the Sinai theophany which joins the imagery fof mountain, a summit of lapis lsuli and the fery presence of the divine (ef Exod 24:9, 10, 17 and see above: Since | follow the Greek reading for | Enoch 18:9b (and beyond these mountains. ..”), I understand the second half of the verse to point the audience toward a new location. Further, like Nickelsburg and Milk, Tread | Enoch 18:96 in cenjunction with | aod 18: 10a! thus, "And beyond these mountains, is a place, the end of the great cath” (wixeve sa dnéav rtraw s6nag tiv spas ts wens T find Milks reconstruction of the Aramaic for 1 Engel 189 and 1 Enoets 10a quite interesting; he conjectures: “And I saw a flaming fire, and beyond those mountains there 8 a region on the other side of the great earth.” I preter to the follow the Greek text more lovely in my tarnlation, althougls in accord with MB's reading L tundertandl Engel to be traveling in! Eads 18:Sb- 10a to the other Side of the great cart” While Enoch’s travels to the seven moun tains brought him to the buming south (1 Enceh 186), 1 Enoch 1b deverbes the next tour which cour in the east B. 1 Bxoew 18:10 ‘The place beyond the mountains bung nach tothe ‘endl of the great arth’ (népus tig weridng rig) according to the Greek, or ‘beyord the great earth’ (anitdotu la‘abny med) according to the Ethiopic. The siee offers tenninun of some sort; ite here apperestly where the hneavens meet the earth, I translate | Ennceh 18:10 as follows: “is a place, the end ofthe great earth. There the heavens are completed.” Black considers this expression “great earth’ to he highly unusual. © suggests that a misreading of the Aramaic has oecurted andDnt PREON OF ‘THE: SPARS AND NORA 129 offers instead “beyond the ends of the earth’ @REWT ATS 7aZ phrase familiar from Tg. Prov. ‘Ws.’ While the expression “great earth’ seems rather awkward, Nickelshurg observes a verbal parallel with Hesia’s Thor which locates Tartarus, the prison of the titans, at “the ends of the huge earth,” (xeddions Fora yin We Jeam, then, in 1 Enoch 18:10 that at this site the heavens are finished or gathered together WSO TS"FEX TEP/aurreieobijooveat ‘i obpavoi/yetgibe'u samayit). For Chasles and Black, this latter ‘expression conveys that the site is where the heavens come to an end or are completed (so 1 Enoch 18:5 and 33:2)" Some Ethiopic rss read instead ‘there the waters (mayai) were gathered tagether” Dillman,” Locks!" and Uhlig pre the site as the place where wate ‘encircling Okzanos of 1 Enech 17:7-8:" for Lods this is an ocean located at the extremities of the earth that Enoch comes upon anew:!* Curiously, though, there is nothing in the context of 1 Enocls 18 andl 19 to suggest that Rnoh is near to an ocean oF to aay body cf water. In Fact, | Exo 1 ir in the region lace below). The Greek and frye this variant. Dillmann describes are collected, the same as the cexplicidy states that there 10 tary Aramaic as well as the majority of Ethiopic mss, supply the correct reading: Bnioch has traveled to the perimeters of the earth, where the heav- fens came to an end. Though Dillmana is inclined to locate the sie in the vicinity of the seven mountains, to the south, there is othe ing in the text to indicate that Enoch remains in that region." C1 Exon 16:11 From this location at the ends of the earth, Rinoeh sees a deep chasm dona péyo/neq'ata ‘emuga) with pillars of fire ([T32 Ak of Boch 1 Bac, 96,158 0, 1 ina, Black (Bol of Exot o 7nd, 1) call the future tense of Te Greek ia priate and agus i to the wok of «ler tannater "Das Buk Hc, 118, Le Lan Dito, ol "Di atpcke Hoch, 548 Das Bade Hew 118 "Le Lae Dif, 101 "Bae ach Mech, 180 $ret ro rohoxs 10 rupig/bara‘madihu ki~essita samay; 1 Enoch 18:11) The fiery pillars are said to be “falling” jeaxaPaivoveas/2a-yewarred) and are described, with respect to height and depth, as immeasurable The text reads as follows: “And Tsaw a great chasin among pillars of heavenly fire and I saw in it (among these) pillars of fre falling and they had no measure cither in depth or height, Nickelburg observes many similarities between the chasm of} Enocl: 18:11 and the description of Tartarus, the prison ofthe titans, in Hesioe!’s Theory. 1 Enoch IB 11's awa wines is 2 close verbal parallel to the description of Tartans, 2 great chasm (due wi’) Nickelsburg also notes that in Theo. 713-¥8 Atlas is nearby, hold ing up the heavens.” Perhaps the reference to Adas’s supporting the heavens may speak to the close proximity of the place of purish: tment in | Enoch 18:11 and site where the heavens ace completed in | Enoch 18:10. The imagery of the pillars offre is especially unusual. We learn dhat they are gigantic, and in fact, beyond measure. It is hand to env sion exacly ther relationship t0 the chasm; they appear to be con- linually descencing into the pit. It is possible, Nickelsburg suggests, thay itis the chasm rather than the pillars that is of immeasurable height oF depth, ‘The chasm, then, would be a veritable bottomless Pit, similar to the description of Tararus in the Tieagony, a chasm ‘sith the same dimensions as the distance besween heaven andl earth,” As the text stands, it is not entirely evident what the author has in mind by the chasm je changes abruptly wd falling pillars. ‘The nar in | Roch 18:12 (ee below) without providing an explanation of the site. For this reason, Nickesburg suggests that part of 1 Enock 18:11 has been displaced! from its original context."” Nickelbury’s ‘exegesis demonstrates that I Enoch 19:1-2 fits best following 1 description of the chasm and the fiery pillars of | Enoch 18 With the emendation that Nickelsburg recommends, the nature and purpose of the site gain clarity. A parallel wadition in 1 Enoch 2t also strengthens Nickelsburg’s suggestion that 1 Enoch 191-2 has been displaced and belongs, rather, immediately after 1 Enoch 18:111h PRISON OF THE: SEARS AND ANGELS 1st (Gee below I follow Nickelsbury’s emendation and treat 1 Enocl 19:1-2 as the description of the site in 1 Enoch 19:11 D1 ENoem 19:1-2 In 1 Enoch 19:1, the angeles iuapres Uriel indicates that an unnamed site serves as the spot where the promiscuous angels—apparently ‘with the exception of their evil spirits which sill plague the work! (1 Buoeh 12-16)—will stand te, given no physi ment. The unnamed 1 deseription a the prison of the angels, is in all probability the deep chasm of 1 Enoch 18:11, am idea consi rich 12 but identified ly by Charles) We Jeam hey are angels (reo rmala’eks) gully of intercourse literally of ‘mixing with’ [ueyévtes] or the Ethiopic of ‘uniting’ [tadammiromu}) with women. ‘They also have enticed men to commit idolatry. The text of 1 Enoch 19:1~2 reads as fellows: “And Uriel said to me, ‘Here in this place the anges who mixed with the women wil stand and their spirits, becom ing many forms, hurt men and lead them astray to sacrifice 10 demons until the great judgment in which they will be judged until brought to completion, And the wives of the transgressing angels will become sirens about the prison-chasm's 1. The Watchers and thir Wines 9:1-2 who led men fare known fromm earlier in ive of the Rook of the Watchers. ‘These angels are none other than the watchers yphyopat/ieguhan), ‘the children of heaven,’ of I Bnoch 6-16. The watchers, led by Semhazah (1 Enoch 6:3, 7; 10:11) and Azazel (1 Enoch 104, 8), descend to earth via Hermon initially to mate with the daughters of men (1 Enoch 6:34; 7: This is an especially egregious act for we learn in 1 Enoch 153-7 that the watchers as immortal, spiritual beings should not have left the heavens to mix with humans, The watchen impregnate the women (1 Enoch 6:2) and teach humanity various eras considered impious, such at metallurgy lea i The promiscuous angels described in Enoch at they sactificed to deme the na fing 10 the prodoc of weapons