3 Enoch, or, the Hebrew Book of Enoch. Edited and Translated by Hugo Odeberg

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Neither is the picture of an angel-prince wreathing crowns for His Master represented in 3 Enoch. Both ideas seem to belong to a later stage than They recur frequently in later literature. Sandalfon is met with Rev. of Moses (Hebrew) and in Hek. Zof. (Cf. below on the con} ception of Metatron,pp. a connected with R. JE1 'azar. Ib. The various panim (faces) of the Mcerkaba-angels, in particular the 10 a io 14). On this subject giga is more elaborate Hayyop (after Ezek. i than 3 Enoch, cf. 3 En. 2 1 ("eagles of the Mcerkaba"), 2I 1 3 and the add.

Of great importance for determining the time and position of ORIGIN AND DATE OF COMPOSITION 39 between our book and the earlier These affinities which are discussed at length below, sect. ), on the other from Rabbinic traditions developed during theTannaitic period. The conceptions which form the central interest of the book seem x to have been elaborated in a certain distinct circle which had a greater the affinities 3 Enoch are, lastly, Enoch literature. matters than their contemporaries, the scholars propensity for mystical the attitude of the Talmud (and among those determined views whose and Tannaim Amoraim are represented).

Iii. 155; OM. ii. 401 a) also betrays some knowledge of the Enoch Literature, including 3 En. Hefcalop Rabbapi, ch. 22*, shows dependence 1 1 ch. 26 it reflects the expressions of 3 En. I2 I3 (3) ib. The , (4) The 3 En. I2 (5) and 1 , e Hefcalop Zof rapi, I3 1 fol. 70 a, upon 3 En. i8 18 ; . likewise betrays acquaintance with etc. , Harba d e Mosee, end (ed. Gaster, London, 1896), En. 13 reflects 3 41. , pp. ), towards the end, quotes 3 En. $. a e (6) * Simmusa Rabba (BH. (7) 6-io and 48 vi. ) resumes the contents of 3 En.

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