1 Enoch: A New Translation
1 Enoch · One Enoch · First Enoch · Ethiopic book of Enoch · Libro de Enoc · 1 Enoc · Henoch · Das Äthiopische Henochbuch · The Book of Enoch
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Traducción inglesa completa de 1 Enoc por George W. E. Nickelsburg y James C. VanderKam, desprendida del comentario Hermeneia y publicada en volumen aparte. La portada lo declara así: «A New Translation Based on the Hermeneia Commentary GEORGE W. E. NICKELSBURG and JAMES C. VANDERKAM Fortress Press Minneapolis» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 5». La página de derechos fecha, sitúa y numera el volumen: «Copyright © 2004 Augsburg Fortress. All rights reserved. Except for brief quotations in critical articles or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Augsburg Fortress, Box 1209, Minneapolis, MN 55440.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 6», y la ficha CIP de la Library of Congress encabeza el libro entero bajo el título de la obra, no bajo un autor: «Ethiopic book of Enoch. English. 1 Enoch : a new translation / George W. E. Nickelsburg and James C. VanderKam. p. cm. Includes bibliographical references. ISBN 0-8006-3694-5 (alk. paper) I. Title: One Enoch. I. Title: First Enoch. II. Nickelsburg, George W. E., 1934- IV. VanderKam, James C. V. Title.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 6».
Lo que el volumen traduce es una colección, no un libro de un autor. El prefacio la define y la data: «1 Enoch is a collection of apocalyptic (revelatory) texts that were composed between the late fourth century B.c.£. and the turn of the era.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 9», y le adjudica un lugar: «The size of the collection, the diversity of its contents, and its many implications for the study of ancient Judaism and Christian origins make it arguably the most important Jewish writing that has survived from the Greco-Roman period.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 9». La introducción da sus partes: «1 Enoch divides into five major sections, which are followed by two short appendices: The Book of the Watchers (chaps. 1-36); The Book of Parables (chaps. 37-71); The Book of the Luminaries (chaps. 72— 82); The Dream Visions (chaps. 83-90); The Epistle of Enoch (chaps. 91-105); The Birth of Noah (chaps. 106-107); Another Book by Enoch (chap. 108).» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 13», y advierte que el orden del volumen no es el de su formación: «The sections represent developing stages of the Enochic tradition, each one building on the earlier ones—though not in the order in which they presently stand in the collection.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 13».
La cadena textual está declarada: «The components of 1 Enoch were composed in Aramaic and then translated into Greek, and from Greek into ancient Ethiopic (Ge‘ez). The entire collection is extant only in manuscripts of the Ethiopic Bible, of which this text is a part.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 25», con el censo de testimonios: «Approximately fifty such manuscripts from the fifteenth to the nineteenth centuries are available in the West. Roughly twenty-five percent of 1 Enoch has survived in two Greek manuscripts from the fourth and fifth/sixth centuries (chaps 1:1—32:6; 97:6—107:3) and two and perhaps three fragments of other parts. Eleven manuscripts from Qumran contain substantial as well as tiny fragments of the Aramaic of parts of chapters 1-36, 72-82, 85-90, and 91-107.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 25». Y la base de la traducción, con su límite en la misma frase: «Of necessity, the Ethiopic version is our base text, although we have used the Greek where it is available and provides better readings and gives a better sense of the original Aramaic.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 25».
El reparto entre los dos traductores lo dice el prefacio: «The translation of chapters 1-36 and 83-108 was prepared by George Nickelsburg and is mainly the same as in the first volume of his commentary on | Enoch.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 9» —el «| Enoch» es la lectura del OCR donde el impreso lleva la cursiva de *1 Enoch*—, y «James VanderKam’s translation of chapters 72—82 and its apparatus will appear in the same volume.» «1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 9».
379 claims · 4 sources · 2 attributions
Attribution
recorded, never asserted«1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 13»
«1 Enoc, trad. Nickelsburg y VanderKam (2004) · p. 13»
The chain of the work
the processed witness, in emeraldClaims
379 entries — the work's own voice, with its passage«THE WORDS OF THE BLESSING WITH WHICH ENOCH BLESSED THE RIGHTEOUS CHOSEN who will be present on the day of tribulation, to remove all the enemies; and the righteous will be saved.» — 1 En. 1:1, la superscripción con que se abre el Libro de los Vigilantes: el libro se presenta como bendición de Enoc dirigida a quienes vivirán el día de la tribulación.
«And he took up his discourse? and said, “Enoch, a righteous man whose eyes were opened by God, who had the vision of the Holy One and of heaven, which he showed me. From the words of the watchers and holy ones I heard everything; and as I heard everything from them, I also understood what I saw. Not for this generation do I expound, but concerning one that is distant I speak. 3 And concerning the chosen I speak now, and concerning them I take up my discourse.» — 1 En. 1:2-3, en boca de Enoc: declara de dónde le viene lo que sabe —Dios le abrió los ojos y los vigilantes se lo dijeron— y a quién habla: no a su generación, sino a una lejana. El *3* es número de versículo y el *?* la llamada a nota que el OCR no rinde.
«The Great Holy One will come forth from his dwelling, 4 and the eternal God will tread from thence upon Mount Sinai.» — 1 En. 1:3-4, voz de Enoc: la teofanía que abre el oráculo sitúa la venida de Dios en el Sinaí, sobre el molde de la bendición de Moisés.
«He will appear with his army,> he will appear with his mighty host from the heaven of heavens.» — 1 En. 1:4, voz de Enoc: la venida es con ejército, y el corchete angular marca la enmienda de los traductores.
«All the watchers will fear and <quake>,° and those who are hiding in all the ends of the earth will sing.» — 1 En. 1:5, voz de Enoc: dos reacciones opuestas ante la teofanía, el temblor de los vigilantes y el canto de los escondidos; *quake* va entre corchetes angulares porque es enmienda declarada en nota.
«All the ends of the earth will be shaken, and trembling and great fear will seize them (the watchers) unto the ends of the earth.» — 1 En. 1:5, voz de Enoc: el paréntesis es aclaración de los traductores sobre quién es el sujeto del miedo.
«The high mountains will be shaken and fall and break apart, and the high hills will be made low and melt like wax before the fire.» — 1 En. 1:6, voz de Enoc: el desmoronamiento de la geografía como signo de la venida, con la cera ante el fuego por comparación.
«The earth will be wholly rent asunder, and everything on the earth will perish, and there will be judgment on all.» — 1 En. 1:7, voz de Enoc: el juicio no es selectivo en su alcance, alcanza a todos.
«With the righteous he will make peace, and over the chosen there will be protection, and upon them will be mercy.» — 1 En. 1:8, voz de Enoc: dentro del mismo cataclismo, paz, protección y misericordia para justos y elegidos.
«They will all be God’s, and he will grant them his good pleasure. He will bless (them) all, and he will help (them) all. Light will shine upon them, and he will make peace with them.» — 1 En. 1:8, voz de Enoc: la serie de bendiciones sobre los elegidos; los paréntesis son suplemento de los traductores.
«Look, he comes with the myriads of his holy ones,» — 1 En. 1:9, voz de Enoc: el hemistiquio que la Epístola de Judas cita en el Nuevo Testamento; el tramo se corta aquí porque `span()` topa con el límite de chunk.
«to execute judgment on all, and to destroy all the wicked, and to convict all humanity for all the wicked deeds that they have done, and the proud and hard words that wicked sinners spoke against him.» — 1 En. 1:9, voz de Enoc: la continuación del versículo, con las obras y las palabras duras como doble motivo de la condena.
«“Contemplate all (his) works, and observe the works of heaven, how they do not alter their paths; and the luminaries <of>f heaven, that they all rise and set, each one ordered in its appointed time; and they appear on their feasts and do not transgress their own appointed order.» — 1 En. 2:1, voz de Enoc: el argumento del prólogo arranca por el orden de los astros, que no se sale de su turno; los corchetes angulares y la *f* son enmienda y llamada a nota.
«Observe the earth, and contemplate the works that take place on it from the beginning until the consummation, that nothing on earth changes, but all the works of God are manifest to you.» — 1 En. 2:2, voz de Enoc: la constancia se extiende de los cielos a la tierra, y de ahí se sigue que las obras de Dios están a la vista.
«Contemplate and observe how all the trees appear withered and (how) all their leaves are stripped, except fourteen trees that are not stripped, which remain with the old until the new comes after two or three years.» — 1 En. 3:1, voz de Enoc: la excepción de los catorce árboles perennes dentro del argumento de la regularidad.
«Observe the signs of summer, whereby the sun burns and scorches, and you seek shelter and shade from its presence, and the earth burns with scorching heat, and you are unable to tread on the dust or the rock because of the burning.» — 1 En. 4:1, voz de Enoc: el verano se describe por lo que le hace al que lo padece, no por astronomía.
«Contemplate all these works, and understand that he who lives for all the ages made all these works. 2/ And his works take place from year to year, and they all carry out their works for him, and their works do not alter, but they all carry out his word.» — 1 En. 5:1-2, voz de Enoc: la conclusión del argumento cosmológico, que la obediencia de las obras es cumplimiento de una palabra.
«But you have not stood firm nor acted according to his commandments; but you have turned aside, you have spoken proud and hard words with your unclean mouth against his majesty. Hard of heart! There will be no peace for you!» — 1 En. 5:4, voz de Enoc: el vuelco de la acusación, del orden del cosmos a la desobediencia humana, con la sentencia que se repetirá en toda la Epístola.
«Then you will leave your names as an eternal curse for all the righteous, and by you all who curse will curse, and all the sinners and wicked will swear by you.» — 1 En. 5:6, voz de Enoc: la pena de los pecadores es que su nombre quede como fórmula de maldición.
«But all the <chosen> will rejoice; and for them there will be forgiveness of sins and all mercy and peace and clemency. For them there will be salvation, a good light, and they will inherit the earth.» — 1 En. 5:6, voz de Enoc: la contraparte de la maldición, y la herencia de la tierra como premio.
«Then wisdom will be given to all the chosen; and they will all live, and they will sin no more through godlessness or pride.» — 1 En. 5:8, voz de Enoc: la sabiduría se entrega al final y su efecto es que se deja de pecar.
«When the sons of men* had multiplied, in those days, beautiful and comely daughters were born to them. 2/ And the watchers, the sons of heaven, saw them and desired them.» — 1 En. 6:1-2, voz del narrador: el arranque del mito de los Vigilantes, calcado de Génesis 6.
«And they said to one another, “Come, let us choose for ourselves wives from the daughters of men,‘ and let us beget children for ourselves.”» — 1 En. 6:2, en boca de los vigilantes: el propósito declarado no es el deseo solo, sino engendrar hijos.
«And Shemihazah, their chief, said to them, “I fear that you will not want to do this deed, and I alone shall be guilty of a great sin.» — 1 En. 6:3, en boca de Shemihazah: el jefe teme quedarse solo con la culpa; ese temor es el motivo del juramento colectivo.
«And they all answered him and said, “Let us all swear an oath, and let us all bind one another with a curse, that none of us turn back from this counsel until we fulfill it and do this deed.» — 1 En. 6:4, en boca de los vigilantes: se atan con juramento y maldición para que ninguno se vuelva atrás.
«Then they all swore together and bound one another with a curse. 6/ And they were, all of them, two hundred, who descended in the days of Jared onto the peak of Mount Hermon. And they called the mountain “Hermon” because they swore and bound one another with a curse on it.» — 1 En. 6:5-6, voz del narrador: son doscientos, bajan en tiempos de Jared, y el nombre del monte se explica por el juramento.
«And these are the names of their chiefs:4 Shemihazah—this one was their leader; Arteqoph, second to him; Remashel, third to him; Kokabel, fourth to him; <Armumahel>, fifth to him; Ramel, sixth to him; Daniel, seventh to him; Zigel, eighth to him; Baragel, ninth to him; Asael, tenth to him; Hermani, eleventh to him; Matarel, twelfth to him; Ananel, thirteenth to him; Setawel, fourteenth to him; Samshiel, fifteenth to him; Sahriel, sixteenth to him; <Iummiel>, seventeenth to him; Turiel, eighteenth to him; Yamiel, nineteenth to him; Yehadiel, twentieth to him. 8/ These are their chiefs of tens.» — 1 En. 6:7-8, voz del narrador: la lista de los veinte jefes de decenas, en el orden y con la grafía que imprime esta traducción; los corchetes angulares marcan los dos nombres enmendados.
«These and all the others with them took for themselves wives from among them such as they chose.‘ And they began to go in to them, and to defile themselves through them, and to teach them sorcery and charms, and to reveal to them the cutting of roots and plants.» — 1 En. 7:1, voz del narrador: la unión y la enseñanza van juntas desde el principio; hechicería, ensalmos y el corte de raíces.
«And they conceived from them and bore to them great giants. And the giants begot Nephilim, and to the Nephilim were born tElioud}. And they were growing in accordance with their greatness.» — 1 En. 7:2, voz del narrador: tres generaciones de descendencia, gigantes, Nephilim y Elioud; la crux entre daga y llave marca el nombre que la edición da por corrupto.
«They were devouring the labor of all the sons of men,® and men were not able to supply them. 4/ And the giants began to kill men and to devour them. 5/ And they began to sin against the birds and beasts and creeping things and the fish, and to devour one another’s flesh. And they drank the blood.» — 1 En. 7:3-5, voz del narrador: la escalada de los gigantes, del consumo del trabajo humano a la antropofagia y la sangre.
«Then the earth brought accusation against the lawless ones.» — 1 En. 7:6, voz del narrador: es la tierra misma la que acusa, y esa acusación desencadena el juicio.
«Asael taught men to make swords of iron and weapons and shields and breastplates and every instrument of war.» — 1 En. 8:1, voz del narrador: el primer saber revelado por Asael es el armamento.
«He showed them metals of the earth and how they should work gold to fashion it suitably, and concerning silver, to fashion it for bracelets and ornaments for women. And he showed them concerning antimony and eye paint and all manner of precious stones and dyes.» — 1 En. 8:1, voz del narrador: metalurgia, orfebrería y cosmética quedan del mismo lado que las armas en la lista de secretos prohibidos.
«Shemihazah taught spells and the cutting of roots. Hermani taught sorcery for the loosing of spells and magic and skill. Baragel taught the signs of the lightning flashes. Kokabel taught the signs of the stars. Zigel taught the signs of the shooting stars. Artegoph taught the signs of the earth. Shamsiel taught the signs of the sun. Sahriel taught the signs of the moon.» — 1 En. 8:3, voz del narrador: el reparto de las artes por vigilante; la adivinación por signos —relámpago, estrellas, tierra, sol, luna— queda repartida entre seis nombres. La plana imprime *Artegoph* y *Shamsiel* donde la lista de 6:7 daba *Arteqoph* y *Samshiel*.
«And they all began to reveal mysteries to their wives and to their children!) 4 (And) as men were perishing, the cry went up to heaven.» — 1 En. 8:3-4, voz del narrador: la revelación se propaga a mujeres e hijos, y el clamor de los que perecen sube al cielo.
«Then Michael and Sariel and Raphael and Gabriel looked down from the sanctuary of heaven upon the earth and saw much bloodshed on the earth. All the earth was filled with the godlessness and violence that had befallen it.» — 1 En. 9:1, voz del narrador: los cuatro arcángeles que intervienen, con la grafía de esta traducción; *Sariel* está atestiguado en arameo donde el griego trae formas de Uriel.
«And entering in, they said to one another, “The earth, devoid (of inhabitants), raises the voice of their cries to the gates of heaven. 3/ And now to <us>, the holy ones of heaven, the souls of men make suit, saying, ‘Bring in our judgment to the Most High, and our destruction before the glory of the majesty, before the Lord of all lords in majesty.» — 1 En. 9:2-3, en boca de los cuatro arcángeles, que a su vez citan la súplica de las almas de los hombres: el pleito de los muertos se litiga ante el Altísimo.
«And approaching, they said to the Lord of the Ages, “You are the God of gods and Lord of lords and King of kings and God of the ages. And the throne of your glory (exists) for every generation of the generations that are from of old. And your name (is) holy and great and blessed for all the ages.» — 1 En. 9:4, en boca de los arcángeles: la doxología con que abren su intercesión ante el Señor de los Siglos.
«For you have made all things and have authority over all. And all things are manifest and uncovered before you, and you see all things, and there is nothing that can be hidden from you.» — 1 En. 9:5, en boca de los arcángeles: el argumento de la omnisciencia, que prepara el reproche del versículo siguiente.
«You see what Asael has done, who has taught all iniquity on the earth, and has revealed the eternal mysteries that are in heaven, <which the sons of men were striving to learn.» — 1 En. 9:6, en boca de los arcángeles: la acusación contra Asael se formula como revelación de misterios, no como unión con mujeres.
«And now look, the daughters of men have borne sons from them, giants, half-breeds. <And the blood of men is shed on the earth,>™ And the whole earth is filled with iniquity.» — 1 En. 9:9-10, en boca de los arcángeles: el resultado de la unión, nombrado con el término que esta traducción elige, *half-breeds*.
«You know all things before they happen, and you see these things and you permit them, and you do not tell us what we ought to do to them with regard to these things.» — 1 En. 9:11, en boca de los arcángeles: el reproche a Dios por permitir y callar, dirigido a él en segunda persona.
«Then the Most High declared, and the Great Holy One spoke. And he sent <Sariel>° to the son of Lamech, saying, “Go to Noah and say to him in my name, ‘Hide yourself.’ And reveal to him that the end is coming, that the whole earth will perish; and tell him that a deluge is about to come on the whole earth and destroy everything on the earth. Teach the righteous one what he should do, the son of Lamech how he may preserve himself alive and escape forever.» — 1 En. 10:1-3, en boca del Altísimo: el aviso a Noé llega por un ángel, no directamente, y Noé se nombra por su padre, el hijo de Lamec.
«To Raphael he said, “Go, Raphael, and bind Asael hand and foot» — 1 En. 10:4, en boca del Altísimo: la comisión de Rafael, la primera de las cuatro sentencias del capítulo.
«And make an opening in the wilderness that is in Doudael.4 5 Throw him there, and lay beneath him" sharp and jagged stones. And cover him with darkness, and let him dwell there for an exceedingly long time. Cover up his face, and let him not see the light.» — 1 En. 10:4-5, en boca del Altísimo: el encierro de Asael en Doudael, con piedras debajo y tinieblas encima; los signos sueltos son llamadas a nota.
«And on the day of the great judgment, he will be led away to the burning conflagration. 7 And heal the earth, which the watchers have desolated; and announce the healing of the earth, that the plague may be healed, and all the sons of men may not perish because of the mystery that the watchers told and taught their sons. 8 And all the earth was made desolate by the deeds of the teaching of Asael, and over him’ write all the sins.» — 1 En. 10:6-8, en boca del Altísimo: el encierro es provisional hasta el juicio, y el daño se describe como plaga que se cura; toda la culpa se escribe sobre Asael.
«Length of days they will not have; 10 and no petition will be (granted) to their fathers in their behalf, that they should expect to live an everlasting life, nor even that each of them should live five hundred years.» — 1 En. 10:9-10, en boca del Altísimo: a los gigantes se les niega la longevidad y a sus padres, la súplica en su favor.
«Destroy all the spirits of the half-breeds and the sons of the watchers, because they have wronged men.» — 1 En. 10:15, en boca del Altísimo: la orden a Miguel alcanza a los espíritus, no solo a los cuerpos.
«Destroy all perversity from the face of the earth, and let every wicked deed be gone; and let the plant of righteousness and truth" appear, and it will become a blessing, (and) the deeds of righteousness and truth will be planted forever with joy.» — 1 En. 10:16, en boca del Altísimo: aparece aquí la *planta de justicia*, la metáfora que recorrerá el Apocalipsis de las Semanas.
«and all the trees of joy will be planted on it. They will plant vines on it, and every vine that will be planted on it will yield a thousand jugs of wine, and of every seed that is sown on it, each measure will yield a thousand measures, and each measure of olives will yield ten baths of oil.» — 1 En. 10:19, en boca del Altísimo: la fertilidad de la era nueva se cifra en cantidades, mil jarras por vid y mil medidas por semilla.
«And all the sons of men will become righteous, and all the peoples will worship (me), and all will bless me and prostrate themselves.» — 1 En. 10:21, en boca del Altísimo: el desenlace incluye a todos los pueblos, no solo a los elegidos.
«Then I shall open the storehouses of blessing that are in heaven, and make them descend upon the earth, upon the works and the labor of the sons of men. 2 And then truth and peace will be united together for all the days of eternity and for all the generations of humanity.» — 1 En. 11:1-2, en boca del Altísimo: el cierre del oráculo del juicio, con los almacenes celestiales abiertos sobre el trabajo humano.
«Before these things, Enoch was taken; and no human being* knew where he had been taken, or where he was, or what had happened to him. 2 His works were with the watchers, and with the holy ones were his days.» — 1 En. 12:1-2, voz del narrador: la introducción editorial que sitúa el rapto de Enoc antes de lo ya contado.
«I, Enoch, was standing, blessing the Lord of majesty, the King of the ages. And look, the watchers of the Great Holy One called me, Enoch the scribe, and said to me,» — 1 En. 12:3, voz de Enoc en primera persona: aquí se nombra a sí mismo escriba, el título que sostiene su función de redactar peticiones.
«“Enoch, righteous scribe, go and say to the watchers of heaven—who forsook the highest heaven, the sanctuary of the(ir) eternal station, and defiled themselves with women. As the sons of earth do, so they did and took wives for themselves. And they worked great desolation on the earth— 5/ ‘You will have no peace or forgiveness.» — 1 En. 12:4-5, en boca de los vigilantes celestiales que comisionan a Enoc: el pecado se define como abandono del santuario y no solo como unión.
«“And, Enoch, go and say to Asael, ‘You will have no peace. A great sentence has gone forth against you, to bind you.» — 1 En. 13:1, encargo a Enoc: la sentencia contra Asael se le comunica por boca de un hombre.
«And they asked that I write a memorandum of petition for them, that they might have forgiveness, and that I recite the memorandum of petition for them in the presence of the Lord of heaven.» — 1 En. 13:4, voz de Enoc: los ángeles caídos le piden que redacte y recite su súplica, porque ya no pueden hablar ni alzar los ojos.
«And I went off and sat by the waters of Dan in the land of Dan, which is south of Hermon, to the west. I recited (to God) the memorandum of their petition until I fell asleep.» — 1 En. 13:7, voz de Enoc: el lugar preciso donde recita la petición, al sur del Hermón.
«And look, dreams came upon me, and visions fell upon me. And I saw visions of wrath, and there came a voice, saying, “Speak to the sons of heaven to reprimand them.” 9/ And when I had awakened, I went to them. And all of them were assembled together, and they were sitting and weeping at Abel-Main,° which is between Lebanon and Senir, covering their faces. 10/ And I recited in their presence all the visions that I had seen in the dream, and I began to speak the words of truth and the vision and reprimand to the watchers of heaven.» — 1 En. 13:8-10, voz de Enoc: la respuesta a la súplica llega en sueño, y él la lleva a los vigilantes reunidos y llorando en Abel-Main.
«THe Book or THE Worpbs oF TRUTH AND THE REPRIMAND OF THE WATCHERS WHO WERE FROM OF OLD, according to the command of the Great Holy One <in the dream that I dreamed» — 1 En. 14:1, la superscripción interior del libro de la reprimenda, impresa en versalitas y aquí corrupta por el OCR; el corchete angular marca palabras suplidas del arameo.
«In this vision I saw in my dream what I now speak with a human tongue and with the breath of my mouth, which the Great One has given to humans, to speak with them and to understand with the heart.» — 1 En. 14:2, voz de Enoc: declara que lo visto en el cielo lo dice con lengua humana, un límite puesto por el propio vidente.
«I wrote up your petition, and in the vision it was shown to me thus, that you will not obtain your petition for all the days of eternity; but judgment has been consummated in the decree against you,» — 1 En. 14:4, voz de Enoc a los vigilantes: la petición fue escrita y fue denegada.
«In the vision it was shown to me thus: Look, clouds in the vision were summoning me, and mists were crying out to me; and shooting stars and lightning flashes were hastening me and speeding me along, and winds in my vision made me fly up and lifted me.» — 1 En. 14:8, voz de Enoc: el ascenso lo llevan a cabo los propios fenómenos del cielo, que lo llaman y lo empujan.
«And I went in until I drew near to a wall built of hailstones; and tongues of fire were encircling them all around, and they began to frighten me.» — 1 En. 14:9, voz de Enoc: la primera arquitectura celeste combina granizo y fuego, materiales incompatibles.
«And I went into the tongues of fire, and I drew near to a great house built of hailstones; and the walls of this house were like stone slabs, and they were all of snow, and the floor was of snow. And the ceiling was like shooting stars and lightning flashes; and among them were fiery cherubim, and their heaven was water, and a flaming fire encircled all their walls, and the doors blazed with fire.» — 1 En. 14:10-12, voz de Enoc: la casa exterior del templo celeste, descrita elemento por elemento.
«And I went into that house—hot as fire and cold as snow, and no delight of life was in it. Fear enveloped me, and trembling seized me, 14 and I was quaking and trembling, and I fell upon my face.» — 1 En. 14:13-14, voz de Enoc: la reacción del vidente, caliente y frío a la vez, es parte de la descripción.
«All of it so excelled in glory and splendor and majesty that I am unable to describe for you its glory and majesty.» — 1 En. 14:16, voz de Enoc: la confesión de que la descripción no alcanza, dentro de la descripción misma.
«And I was looking and I saw a lofty throne; and its appearance was like ice, and its wheels were like the shining sun, and tthe voice (or sound) oft" the cherubim, 19 and from beneath the throne issued rivers of flaming fire. And I was unable to see.» — 1 En. 14:18-19, voz de Enoc: el trono con ruedas del que salen ríos de fuego; las cruces marcan el pasaje que la edición da por corrupto y el paréntesis, la doble lectura posible.
«The Great Glory sat upon it; his apparel was like the appearance of the sun and whiter than much snow. 21 No angel could enter into this house and look at his face because of the splendor and glory, and no human could look at him.» — 1 En. 14:20-21, voz de Enoc: la Gran Gloria en el trono, con la prohibición de mirarla extendida también a los ángeles.
«Flaming fire encircled him and a great fire stood by him, and none of those about him approached him. Ten thousand times ten thousand stood before him, but he needed no counselor; his every word was deed.» — 1 En. 14:22, voz de Enoc: la corte de miríadas que no aconseja, porque la palabra es ya el hecho.
«Until now I had been on my face, prostrate and trembling. And the Lord called me with his mouth and said to me, “Come here, Enoch, and hear my word(s).» — 1 En. 14:24, voz de Enoc: el Señor lo llama con su propia boca, dato que el texto subraya.
«Go and say to the watchers of heaven, who sent you to petition in their behalf, ‘You should petition in behalf of humans, and not humans in behalf of you.» — 1 En. 15:2, en boca del Señor: la inversión de papeles es el reproche central, que los ángeles pidan por hombres y no al revés.
«Why have you forsaken the high heaven, the eternal sanctuary; and lain with women, and defiled yourselves with the daughters of men;» — 1 En. 15:3, en boca del Señor: la acusación se abre por el abandono del santuario.
«and taken for yourselves wives, and done as the sons of earth; and begotten for yourselves sons, giants?» — 1 En. 15:3, en boca del Señor: el segundo cargo es haber hecho lo que hacen los hijos de la tierra.
«You were holy ones and spirits, living forever. With the blood of women you have defiled yourselves, and with the blood of flesh you have begotten, and with the blood of men you have lusted, and you have done as they do— flesh and blood, who die and perish.» — 1 En. 15:4, en boca del Señor: el argumento es de naturaleza, no de mandato; los espíritus inmortales se contaminaron con lo que muere.
«Therefore I gave them women, that they might cast seed into them, and thus beget children by them, that nothing fail them on the earth.» — 1 En. 15:5, en boca del Señor: la procreación se declara remedio de la mortalidad humana.
«But you originally existed as spirits, living forever, and not dying for all the generations of eternity; therefore I did not make women among you.» — 1 En. 15:6, en boca del Señor: la simetría del argumento anterior, y la razón de que no haya mujeres entre los ángeles.
«But now the giants who were begotten by the spirits and flesh— they will call them evil spirits on the earth, for their dwelling will be on the earth.» — 1 En. 15:8, en boca del Señor: el origen de los espíritus malos se explica por el cruce de espíritu y carne.
«The spirits that have gone forth from the body of their flesh are evil spirits, for from humans! they came into being, and from the holy watchers was the origin of their creation.» — 1 En. 15:9, en boca del Señor: el demonio tiene doble ascendencia, humana y angélica.
«And the spirits of the giants <lead astray>, do violence, make desolate, and attack and wrestle and hurl upon the earth and <cause illnesses>. They eat nothing, but abstain from food and are thirsty and smite. 12/ These spirits (will) rise up against the sons of men and against the women, for they have come forth from them.» — 1 En. 15:11-12, en boca del Señor: el catálogo de lo que hacen los espíritus, con la enfermedad entre sus obras; los corchetes angulares marcan enmiendas.
«From the day of the slaughter and destruction and death of the giants, from the soul of whose flesh the spirits are proceeding, they are making desolate without (incurring) judgment. Thus they will make desolate until the day of the consummation of the great judgment, when the great age will be consummated. It will be consummated all at once.» — 1 En. 16:1, en boca del Señor: los espíritus asolan impunemente hasta el juicio, que llegará de golpe.
«You were in heaven, and no mystery was revealed to you; but a stolen mystery you learned;» — 1 En. 16:3, en boca del Señor: la doctrina de que lo revelado por los vigilantes era saber robado, no enseñanza recibida.
«and this you made known to the women in your hardness of heart; and through this mystery the women and men are multiplying evils on the earth.’ 4 Say to them, “You will have no peace.» — 1 En. 16:3-4, en boca del Señor: el misterio robado se transmite y multiplica el mal; el estribillo de la sentencia cierra el bloque.
«And they took me (and) led (me) away to a certain place in — which those who were there were like a flaming fire; and whenever they wished, they appeared as human beings.» — 1 En. 17:1, voz de Enoc: primera estación del viaje al noroeste, con los seres que cambian de apariencia a voluntad.
«And I came to the river of fire, in which fire flows down like water and discharges into the great sea of the west.» — 1 En. 17:5, voz de Enoc: el río de fuego que desemboca en el mar occidental.
«I saw the treasuries of all the winds. I saw how through them he ordered all created things.» — 1 En. 18:1, voz de Enoc: los almacenes de los vientos como instrumento del orden de la creación.
«I saw the foundation of the earth and the cornerstone of the earth. I saw the four winds bearing the earth and the firmament of heaven. 3/ And I saw how the winds stretch out the height of heaven. They stand between earth and heaven; they are the pillars of heaven.» — 1 En. 18:2-3, voz de Enoc: la cosmología del viaje hace de los vientos columnas y sostén del cielo.
«I came and saw a place that was burning night and day, ae (there were) seven mountains of precious stones—three lying to the east and three to the south. 7/ And of those to the east, (one was) of colored stone, and one was of pearl, and one was of <jasper>.1 And those to the south were of flame-colored stone. 8/ And the middle one of them reached to heaven like the throne of God—of antimony; and the top of the throne was of lapis lazuli. 9/ And I sawa burning fire.» — 1 En. 18:6-9, voz de Enoc: los siete montes de piedras preciosas, con el del medio como trono; el *ae* y el *sawa* son ruido de OCR.
«And Uriel said to me, “There stand the angels who mingled with the women, And their spirits—having assumed many forms—bring destruction on men and lead them astray to sacrifice to demons as to gods until the day of the great ~ judgment, in which they will be judged with finality.» — 1 En. 19:1, en boca de Uriel: la explicación del ángel intérprete liga el culto a los demonios con los espíritus de los vigilantes.
«And the wives of the tran ing angels will become sirens.» — 1 En. 19:2, en boca de Uriel: el destino de las mujeres de los vigilantes; el troceo pierde el participio y da *tran ing* donde el impreso lee *transgressing*.
«Beyond this chasm I saw a place where there was neither firmament of heaven above, nor firmly founded earth beneath it. Neither was there water on it, nor bird; but the place was desolate and fearful. 13/ There I saw seven stars like great burning mountains.» — 1 En. 18:12-13, voz de Enoc: el lugar sin cielo ni tierra donde arden las siete estrellas presas.
«To me, when I inquired about them, the angel said, “This place is the end of heaven and earth; this has become a prison for the stars and the hosts of heaven.» — 1 En. 18:14, en boca del ángel intérprete: el confín del mundo es cárcel de estrellas, castigadas por no salir a su hora.
«I , Enoch, alone saw the visions, the extremities of all things. And no one among humans has seen as I saw.» — 1 En. 19:3, voz de Enoc: la reivindicación de exclusividad con que cierra el viaje al noroeste.
«These are the names of the holy angels who watch. Uriel, one of the holy angels, who is in charge of the world and Tartarus. Raphael, one of the holy angels, who is in charge of the spirits of men. Reuel, one of the holy angels, who takes vengeance on the world of the luminaries. Michael, one of the holy angels, who has been put in charge of the good ones of the people.‘ Sariel, one of the holy angels, who is in charge of the spirits' who sin against the spirit.» — 1 En. 20:1-6, voz del narrador: los primeros cinco de los siete arcángeles, cada uno con su encargo, en la grafía de esta traducción.
«Gabriel, one of the holy angels, who is in charge of paradise and the serpents and the cherubim. 8 Remiel, one of the holy angels, whom God has put in charge of them that rise.» — 1 En. 20:7-8, voz del narrador: los dos últimos arcángeles de la lista, con el paraíso y la resurrección como encargos.
«I traveled to where it was chaotic. 2/ And there I saw a terrible thing; I saw neither heaven above, nor firmly founded earth, but a chaotic and terrible place. 3/ And there I saw seven of the stars of heaven, bound and thrown in it together, like great mountains, and burning in fire.» — 1 En. 21:1-3, voz de Enoc: el segundo viaje repite la visión de las siete estrellas presas, ahora contada de nuevo desde el principio.
«From there | traveled to another place, more terrible than this one. And I saw terrible things—a great fire burning and flaming there. And the place had a narrow cleft (extending) to the abyss, full of great pillars of fire, borne downward. Neither the measure nor the size was I able to see or to estimate.» — 1 En. 21:7, voz de Enoc: la cárcel de los ángeles, descrita por lo que el vidente no logra medir.
«And he said, “This place is a prison for the angels. Here they will be confined forever.» — 1 En. 21:10, en boca de Uriel: la respuesta que identifica el lugar.
«There I saw the spirit of a dead man making suit, and his lamentation went up to heaven and cried and made suit.» — 1 En. 22:5, voz de Enoc: en la montaña de los muertos, un espíritu litiga desde la tumba.
«And he answered me and said, “This is the spirit that went forth from Abel, whom Cain his brother murdered.» — 1 En. 22:7, en boca de Rafael: el espíritu que pleitea es el de Abel, que acusa a Caín hasta que se extinga su descendencia.
«Then I blessed the Lord of glory and said, “Blessed is the judgment of righteousness and blessed are you, O Lord of majesty and righteousness, who are Lord of eternity.» — 1 En. 22:14, voz de Enoc: la bendición con que responde a la explicación de las cuatro cavidades de los muertos.
«And from there I traveled to another place, to the west of the ends of the earth. 2/ And I saw a fire that ran and did not rest or quit its course day and night, but continued.» — 1 En. 23:1-2, voz de Enoc: el fuego del occidente que nunca para.
«Then Reuel answered me, one of the holy angels who was with me, and said to me, “This course of fire is the fire of the west, which pursues® all the luminaries of heaven.» — 1 En. 23:4, en boca de Reuel: el fuego persigue a las luminarias, y esa es su función.
«It had a fragrance sweeter smelling than all spices, and its leaves and its blossom and the tree never wither, Its fruit is beautiful, like dates of the palm trees.» — 1 En. 24:4, voz de Enoc: el árbol de la montaña de Dios, descrito por el olfato antes que por la vista.
«Then I answered him—lI, Enoch—and said, “Concerning all things I wish to know, but especially concerning this tree.» — 1 En. 25:2, voz de Enoc: la fórmula del diálogo del viaje, donde el vidente pregunta y el ángel explica.
«And (as for) t ) this fragrant tree, no flesh has the right to touch it until the great judgment, in which there will be vengeance on all and a consummation forever.» — 1 En. 25:4, en boca de Miguel: el árbol está vedado hasta el juicio, no para siempre.
«its fruit will be food for the chosen. And it will be transplanted to the holy place, by the house of God, the King of eternity.» — 1 En. 25:5, en boca de Miguel: el árbol se trasplanta al santuario y su fruto alimenta a los elegidos.
«Its fragrances <will be>™ in their bones, and they will live a long life on the earth, such as your fathers lived also in their days," and torments and plagues and suffering will not touch them.» — 1 En. 25:6, en boca de Miguel: la recompensa es longevidad en la tierra, medida por la de los patriarcas, no vida en otro sitio.
«Then I blessed the God of glory, the King of eternity, who has prepared such things for people (who are) righteous, and has created them and promised to give (them) to them.» — 1 En. 25:7, voz de Enoc: la doxología con que cierra cada estación del viaje.
«And from there I proceeded to the center of the earth, and I saw a blessed place where there were trees that had branches | that abide and sprout.» — 1 En. 26:1, voz de Enoc: el centro de la tierra, que el texto no nombra pero describe como lugar bendito.
«Then <Sariel>4 answered, one of the holy angels who was with me, and said to me, “This cursed valley is for those _ who are cursed forever, Here will be gathered all the cursed, who utter with their mouth an improper word against the Lord and speak hard things against his glory.» — 1 En. 27:2, en boca de Sariel: el valle maldito junto al centro de la tierra es para los que hablaron duro contra la gloria; el nombre va entre corchetes angulares porque es enmienda de los traductores.
«I passed by the paradise of righteousness, and I saw from afar trees more plentiful and larger than these trees, differing» — 1 En. 32:3, voz de Enoc: el paraíso se ve de lejos y no se entra en él; el tramo se corta aquí porque la frase sigue en la plana siguiente.
«from those—very large <and> beautiful and glorious and magnificent—and the tree of wisdom, whose fruit the holy ones eat and learn great wisdom. 4/ That tree is in height like the fir, and its leaves, like (those of) the carob, and its fruit like the clusters of the vine—very cheerful; and its fragrance penetrates far beyond the tree.» — 1 En. 32:3-4, voz de Enoc: la continuación de la frase anterior; el árbol de la sabiduría se describe por comparación con abeto, algarrobo y vid.
«This is the tree of wisdom from which your father of old and your mother of old, who were before you, ate and learned wisdom. And their eyes were opened, and they knew that they were naked, and they were driven from the garden.» — 1 En. 32:6, en boca de Gabriel: el árbol del viaje se identifica con el del Génesis, y comer de él da sabiduría de verdad, no solo desnudez.
«To the east of these beasts I saw the ends of the earth, on which the heaven rests, and the gates of heaven open. 2/ | saw how the stars of heaven come forth, and I counted the gates from which they emerge, 3/ and I wrote down all their outlets, one by one, according to their number and their names, according to their conjunction and their position and their time and their months, as Uriel, the holy angel’ who was with me, showed me.» — 1 En. 33:1-3, voz de Enoc: el vidente cuenta las puertas y escribe lo que Uriel le muestra; el gesto de anotar es lo que enlaza el viaje con el Libro de las Luminarias.
«There I saw three gates of heaven open in heaven. From them the winds in the north emerge. When they blow, (there is) cold and hail and hoarfrost and snow and dew and rain. 3/ Through one gate they blow for good, and when they blow through two of the gates, they blow with violence, and there is affliction on the earth.» — 1 En. 34:2-3, voz de Enoc: el sistema de tres puertas por punto cardinal, con la distinción entre el viento benéfico y el violento.
«And when I saw, I blessed—and I shall always bless—the Lord of glory, who has wrought great and glorious wonders, to show his great deeds to his angels and to the spirits of human beings,” so that they might see the work of his might and glorify the deeds of his hands and bless him forever.» — 1 En. 36:4, voz de Enoc: la doxología que cierra el Libro de los Vigilantes.
«THE VISION OF WISDOM THAT ENOCH saw—the son of Jared, the son of Mahalalel, the son of Kenan, the son of Enosh, the son of Seth, the son of Adam.» — 1 En. 37:1, superscripción del Libro de las Parábolas: el libro se titula a sí mismo *visión de sabiduría* y da la genealogía completa del vidente hasta Adán.
«This is the beginning of the words of wisdom, which I took up to recount to those who dwell on the earth.> Listen, O ancients, and look, you who come after— the words of the Holy One,‘ which I speak in the presence of the Lord of Spirits.» — 1 En. 37:2, voz de Enoc: se dirige a la vez a los antiguos y a los que vienen después, la doble audiencia del pseudoepígrafe.
«Until now there had not been given from the presence of the Lord of Spirits such wisdom as I have received according to my insight, according to the good pleasure of the Lord of Spirits, by whom the lot of everlasting life was given to me.» — 1 En. 37:4, voz de Enoc: reclama para su sabiduría un carácter inédito y la funda en el beneplácito del Señor de los Espíritus.
«Where (will be) the dwelling place of the sinners, and where (will be) the resting place of those who have denied the Lord of Spirits? It would have been better for them, if they had not been born.» — 1 En. 38:2, voz de Enoc: la pregunta retórica sobre el destino de los pecadores, cerrada con la sentencia sobre el no nacer.
«And thereafter, it will not be the mighty and exalted who possess the earth,° and they will not be able to look at the face of the holy, for the light of the Lord of Spirits will have appeared on the face of the holy, righteous, and chosen.» — 1 En. 38:4, voz de Enoc: el vuelco de la posesión de la tierra; la nota advierte que ese *earth* puede ser la Tierra de Israel.
«And then the kings and mighty will perish, and they will be given into the hand of the righteous and holy, and from then on, no one will seek mercy for them from the Lord of Spirits, for their life will be at an end.» — 1 En. 38:5-6, voz de Enoc: los reyes y los poderosos pasan a manos de los justos, y nadie pedirá clemencia por ellos.
«In those days, sons of the chosen and holy were descending from the highest heaven, and their seed was becoming one with the sons of men.» — 1 En. 39:1, voz de Enoc: las Parábolas recuerdan el descenso de los ángeles con una fórmula distinta a la del Libro de los Vigilantes.
«a whirlwind snatched me up from the face of the earth and set me down within the confines of the heavens.» — 1 En. 39:3, voz de Enoc: el modo del arrebato, por torbellino, en las Parábolas.
«And righteousness was flowing like water before them, and mercy like dew upon the earth; thus it is among them forever and ever.» — 1 En. 39:5, voz de Enoc: la morada de los justos descrita por dos líquidos, justicia como agua y misericordia como rocío.
«And-in that place" my eyes saw the Chosen One’ of righteousness and faith, and righteousness will be his days, and the righteous and chosen will be without number before him forever and ever.» — 1 En. 39:6, voz de Enoc: primera aparición del Elegido en las Parábolas.
«There I wished to dwell, and my spirit longed for that dwelling. There my portion has been from the first, for thus it has been established concerning me in the presence of the Lord of Spirits.» — 1 En. 39:8, voz de Enoc: el vidente declara su propia porción entre los justos, fijada desde el principio.
«And in his presence there is no limit; He knew before the age was created what would be forever, and for all the generations that will be.» — 1 En. 39:11, voz de Enoc: la presciencia divina anterior a la creación del siglo.
«And they bless and praise and exalt, saying, “Holy, holy, holy is the Lord of Spirits, he fills the earth with spirits.» — 1 En. 39:12, en boca de los que no duermen: el trisagio de Isaías 6 reformulado, con espíritus donde el profeta pone gloria.
«And the fourth voice I heard driving away the satans, and he did not let them come before the Lord of Spirits, to accuse those who dwell on the earth.» — 1 En. 40:7, voz de Enoc: los *satans* aparecen en plural y como acusadores, y una de las cuatro voces existe para apartarlos.
«The first one, <who>™ is merciful and long-suffering, (is) Michael. The second one, who (is) in charge of every sickness and every wound of the sons of men, is Raphael. The third one, who (is) in charge of every power, is Gabriel. The fourth one, who (is) in charge of the repentance to hope of those who inherit everlasting life, his name (is) Phanuel.» — 1 En. 40:9, en boca del ángel de la paz: los cuatro arcángeles de las Parábolas, donde el cuarto es Phanuel y no Sariel ni Uriel, con el arrepentimiento por encargo.
«And after this, I saw all the secrets of heaven, how the kingdom is divided, and how the deeds of humanity are weighed in the balance.» — 1 En. 41:1, voz de Enoc: la balanza en que se pesan las obras, imagen que volverá en el juicio de las Parábolas.
«Wisdom did not find a place where she might dwell, so her dwelling was in the heaven. 2 Wisdom went forth to dwell among the sons of men, but she did not find a dwelling. Wisdom returned to her place, and sat down among the angels. 3 Iniquity went forth from her chambers, those whom she did not seek she found, and she dwelt among them like rain in a desert and dew in a thirsty land.» — 1 En. 42:1-3, voz de Enoc: el poema de la Sabiduría que no halla morada en la tierra y la Iniquidad que sí la halla sin buscarla.
«There I saw closed storehouses, and from them the winds are distributed; the storehouse of the hail and the winds, the storehouse of the mist and the clouds, and its cloud abides over the earth since the beginning of the age.» — 1 En. 41:4, voz de Enoc: los almacenes cerrados de donde salen los meteoros.
«And first the sun emerges and completes? its path according to the command of the Lord of Spirits— and his name endures forever and ever.» — 1 En. 41:6, voz de Enoc: el sol obedece un mandato, y de esa obediencia se sigue la permanencia del Nombre.
«For the sun (makes) many revolutions for a blessing and a curse, and the course of the path of the moon is light to the righteous and darkness to the sinners,» — 1 En. 41:8, voz de Enoc: el mismo astro produce bendición y maldición según a quién alumbre.
«And I saw other lightnings and stars of heaven; and I saw that he called them by their names, and they listened to him.» — 1 En. 43:1, voz de Enoc: los astros obedecen porque son llamados por su nombre.
«This is the second parable concerning those who deny the name of the dwelling of the holy ones and of the Lord of Spirits.» — 1 En. 45:1, encabezado interior del texto: la segunda parábola se define por su objeto, los que niegan el Nombre.
«On that day, my Chosen One will sit on the throne of glory, and he will <test>* their works, and their resting places will be innumerable.» — 1 En. 45:3, en boca del Señor de los Espíritus: el Elegido sentado en el trono de gloria; *test* va entre corchetes angulares porque el arameo subyacente admite también *elegir*.
«and I shall transform the earth and make it a blessing. And my chosen ones | shall make to dwell on it, but those who commit sin and error will not set foot on» — 1 En. 45:5, en boca del Señor de los Espíritus: la tierra transformada es el lugar de los elegidos, no un cielo aparte.
«There I saw one who had a head of days, and his head was like white wool.‘ And with him was another, whose face was like the appearance of a man; and his face was full of graciousness like one of the holy angels.» — 1 En. 46:1, voz de Enoc: la escena tomada de Daniel 7, con la Cabeza de los Días y el que tiene apariencia de hombre.
«This is the son of man who has righteousness, and righteousness dwells with him. And all the treasuries of what is hidden he will reveal; for the Lord of Spirits has chosen him, and his lot has prevailed through truth in the presence of the Lord of Spirits forever.» — 1 En. 46:3, en boca del ángel de la paz: la identificación del hijo del hombre por la justicia y por la elección.
«And this son of man whom you have seen— he will raise the kings and the mighty from their couches, and the strong from their thrones. He will loosen the reins of the strong, and he will crush the teeth of the sinners.» — 1 En. 46:4, en boca del ángel de la paz: la función del hijo del hombre se enuncia como desalojo de los poderosos.
«Their faith is in the gods they have made with their hands, and they deny the name of the Lord of Spirits.» — 1 En. 46:7, en boca del ángel de la paz: el cargo contra los reyes es a la vez idolatría y negación del Nombre.
«In those days I saw the Head of Days as he took his seat on the throne of his glory, and the books of the living were opened in his presence, and all his host, which was in the heights of heaven, and his court, were standing in his presence.» — 1 En. 47:3, voz de Enoc: la apertura de los libros de los vivos ante la Cabeza de los Días.
«In that place I saw the spring of righteousness, and it was inexhaustible, and many springs of wisdom surrounded it. And all the thirsty drank from them and were filled with wisdom; and their dwelling places were with the righteous and the holy and the chosen.» — 1 En. 48:1, voz de Enoc: la fuente inagotable de justicia rodeada de fuentes de sabiduría.
«And in that hour that son of man was named in the presence of the Lord of Spirits, and his name, before the Head of Days. Even before the sun and the constellations were created, before the stars of heaven were made, his name was named before the Lord of Spirits.» — 1 En. 48:2-3, voz de Enoc: el nombramiento del hijo del hombre es anterior a la creación de los astros; de aquí sale la preexistencia que la introducción liga a la Sabiduría.
«He will be a staff for the righteous, that they may lean on him and not fall; And he will be the light of the nations, and he will be a hope for those who grieve in their hearts.» — 1 En. 48:4, voz de Enoc: los títulos del Siervo de Isaías aplicados al hijo del hombre.
«For this (reason) he was chosen and hidden in his presence before the world was created and forever. And the wisdom of the Lord of Spirits has revealed him to the holy and the righteous; for he has preserved the portion of the righteous.» — 1 En. 48:6-7, voz de Enoc: el elegido estuvo escondido desde antes del mundo y se revela solo a los justos.
«As straw in the fire and as lead in the water, thus they will burn before the face of the holy, and they will sink before the face of the righteous; and no trace of them will be found.» — 1 En. 48:9, voz de Enoc: dos símiles materiales, paja en el fuego y plomo en el agua, para el fin de los poderosos.
«For they have denied the Lord of Spirits and his Anointed One. Blessed be the name of the Lord of Spirits.» — 1 En. 48:10, voz de Enoc: aquí aparece el *Ungido* junto al Señor de los Espíritus, el pasaje que la introducción liga al Salmo 2.
«And in him dwell the spirit of wisdom and the spirit of insight, and the spirit of instruction and might, and the spirit of those who have fallen asleep in righteousness.» — 1 En. 49:3, voz de Enoc: los espíritus que habitan en el Elegido, con la fórmula de Isaías 11 ampliada por un cuarto que es el de los muertos justos.
«In those days a change will occur for the holy and chosen, and the light of tdayst* will dwell upon them, and glory and honor will return to the holy,» — 1 En. 50:1, voz de Enoc: el cambio de suerte de los santos; las cruces marcan una palabra que la edición da por corrupta.
«And hereafter I will have no mercy on them,” says the Lord of Spirits.» — 1 En. 50:5, en boca del Señor de los Espíritus: el arrepentimiento tiene plazo, y el texto lo cierra con una sentencia en primera persona.
«In those days, the earth will restore what has been entrusted to it, and Sheol will restore what it has received,™ and destruction will restore what it owes.» — 1 En. 51:1, voz de Enoc: la resurrección enunciada como restitución de un depósito por tres acreedores.
«And the Chosen One, in those days, will sit upon my throne,° and all the secrets of wisdom will go forth from the counsel of his mouth, for the Lord of Spirits has given (them) to him and glorified him.» — 1 En. 51:3, en boca del Señor de los Espíritus: el Elegido se sienta en el trono divino, y algunos manuscritos leen *su* trono en vez de *mi*.
«In those days the mountains will leap like rams, and the hills will skip like lambs satisfied with milk;» — 1 En. 51:4, voz de Enoc: la alegría de la tierra renovada, con la imagen tomada del salmo.
«There my eyes saw all the secrets of heaven that will take place: a mountain of iron, and a mountain of copper, and a mountain of silver, and a mountain of gold, and a mountain of soft metal, and a mountain of lead.» — 1 En. 52:2, voz de Enoc: los seis montes de metales, cada uno nombrado por su materia.
«And he said to me, “All these things that you have seen will serve the authority of his Anointed One, so that he may be powerful and mighty on the earth.» — 1 En. 52:4, en boca del ángel de la paz: los metales están al servicio del Ungido.
«And there will not be iron for war, nor a garment for a breastplate; bronze will be of no use, and tin will not be reckoned, and lead will not be desired.» — 1 En. 52:8, en boca del ángel de la paz: el desarme se enuncia metal por metal, invirtiendo la enseñanza de Asael.
«There my eyes saw a deep valley, and its mouth was open, and all who dwell on the land and the sea and the islands will bring it gifts and presents and tribute, but that valley will not become full.» — 1 En. 53:1, voz de Enoc: el valle que recibe tributo del mundo entero y nunca se llena.
«For I saw all the angels of punishment dwelling (there)* and preparing all the instruments of Satan.» — 1 En. 53:3, voz de Enoc: los instrumentos del castigo se llaman aquí *de Satán*, en singular.
«And he said to me, “They are preparing these for the kings and the mighty of this earth, that they may perish thereby.» — 1 En. 53:5, en boca del ángel de la paz: los destinatarios de los instrumentos son los reyes y los poderosos.
«And he said to me, “These are being prepared for the host of Azazel, that they might take them and throw them into the abyss of complete judgment, and with jagged stones they will cover their jaws, as the Lord of Spirits commanded.» — 1 En. 54:5, en boca del ángel de la paz: en las Parábolas el jefe de los ángeles caídos se llama Azazel, no Asael ni Shemihazah.
«And Michael and Raphael and Gabriel and Phanuel will take hold of them on that great day, and throw them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them, for their unrighteousness in becoming servants of Satan, and leading astray those who dwell on the earth.» — 1 En. 54:6, en boca del ángel de la paz: los cuatro arcángeles como ejecutores, y los vigilantes calificados de siervos de Satán.
«And all the waters will be joined with the waters— (the water) that is above the heavens is male, the water that is beneath the earth is female» — 1 En. 54:8, voz de Enoc: el diluvio se explica por la unión de dos aguas con género, la de arriba macho y la de abajo hembra.
«And after that, the Head of Days repented and said, “In vain have I destroyed all who dwell on the earth.» — 1 En. 55:1, en boca de la Cabeza de los Días: el texto atribuye arrepentimiento a Dios por el diluvio.
«And I will set a sign in heaven, and it will be (a pledge of) faithfulness between me and them forever, as long as heaven is above the earth, and this is in accordance with my ordinance.» — 1 En. 55:2, en boca de la Cabeza de los Días: la señal celeste como prenda de fidelidad, con la condición temporal dentro de la promesa.
«Mighty kings who dwell on the earth, you will have to witness my Chosen One, how he will sit on the throne of glory and judge Azazel and all his associates and all his host in the name of the Lord of Spirits.» — 1 En. 55:4, en boca del Señor de los Espíritus: los reyes son convocados como testigos del juicio, no solo como reos.
«In those days, the angels will assemble themselves, and hurl themselves toward the East against the Parthians and Medes. They will stir up the kings, and a spirit of agitation will come upon them, and it will rouse them from their thrones. They will break out like lions from their lairs, and like hungry wolves in the midst of their flocks.» — 1 En. 56:5, voz de Enoc: la guerra escatológica que la introducción propone como único indicio de datación de las Parábolas.
«but the city of my righteous ones will be a hindrance to their horses. They will begin (to make) war among themselves, and their right hand will be strong against them(selves), a man will not acknowledge his brother, nor a son, his father or his mother;» — 1 En. 56:7, voz de Enoc: los invasores se destruyen entre sí ante la ciudad, y la guerra se vuelve fratricida.
«In those days, Sheol will open its mouth, and they will sink into it. And their destruction will be at an end; Sheol will devour the sinners from the presence of the chosen.» — 1 En. 56:8, voz de Enoc: el Seol traga a los pecadores y con eso termina su destrucción.
«This is the end of the second parable.» — 1 En. 57:3, fórmula de cierre del propio texto, que marca la división en parábolas desde dentro.
«The righteous will be in the light of the sun, and the chosen, in the light of everlasting life. The days of their life will have no end, and the days of the holy will be innumerable.» — 1 En. 58:3, voz de Enoc: la tercera parábola abre con la suerte de los justos, no con la de los reos.
«In those days, my eyes saw the secrets of the lightnings and the luminaries and their laws; they flash for a blessing or for a curse, as the Lord of Spirits wills.» — 1 En. 59:1, voz de Enoc: el relámpago tiene ley y sentido moral, bendición o maldición según la voluntad divina.
«The wind of the frost is its (own) angel, and the wind of the hail is a good angel. The wind of the snow has withdrawn because of its power, and the spirit in it is special; and what arises from it is like smoke, and its name is frost.» — 1 En. 60:17-18, voz del revelador celeste: cada meteoro tiene ángel propio, y el texto los describe uno por uno.
«For the waters are for those who dwell on the land, for they are nourishment for the land from the Most High who is in heaven; therefore there is a measure for the rain, and the angels are given charge of it.» — 1 En. 60:22, voz del revelador celeste: la lluvia tiene medida y custodia angélica porque es alimento.
«All these things I saw toward the Garden of the Righteous in 60:1 the year 500, in the seventh month, on the fourteenth of the month, in the life of <Noah>.» — 1 En. 60:23 y 60:1, voz del vidente: la fecha exacta de la visión; el nombre va entre corchetes angulares porque los traductores enmiendan *Enoc* por *Noé*, y el *60:1* es el número de capítulo que la transposición deja intercalado.
«And great trembling took hold of me, and fear seized& me, and my loins were crushed, and my kidneys were loosened, and I fell on my face.» — 1 En. 60:3, voz del vidente: la reacción física ante la teofanía, calcada de la del capítulo 14.
«And Michael sent another angel from among the holy ones, and he raised me up; and when he raised me up, my spirit returned. For I had not been able to endure the appearance of that host, and its turmoil and the quaking of the heavens.» — 1 En. 60:4-5, voz del vidente: hace falta un ángel para levantarlo, y él declara no haber podido resistir la visión.
«Until today has been the day of his mercy, and he has been merciful and long suffering to those who dwell on the earth.» — 1 En. 60:5, en boca de Miguel: el tiempo presente se define como plazo de misericordia.
«And on that day two monsters were separated—the female monster whose name is Leviathan, to dwell in the depth of the ocean, above the fountains of the waters.» — 1 En. 60:7, voz del vidente: Leviatán es aquí el monstruo hembra, y su lugar es el fondo del océano.
«But the name of the male is Behemoth, who occupies with his breast the trackless desert named +Dundaynt* east of the garden where the chosen and righteous dwell, where my great-grandfather was taken up, the seventh from Adam, the first man whom the Lord of Spirits created.» — 1 En. 60:8, voz del vidente: el macho es Behemot; la mención del bisabuelo arrebatado, séptimo desde Adán, es lo que delata que quien habla es Noé y no Enoc. Las cruces marcan el topónimo que la edición da por corrupto.
«And he said to me, “Here, son of man, you wish to know what is hidden.» — 1 En. 60:10, en boca del ángel: aquí *son of man* se usa como vocativo dirigido al vidente, no como título del Elegido.
«And I saw in those days, long ropes were given to those angels, and they took for themselves wings and flew and went towards the North.» — 1 En. 61:1, voz de Enoc: los ángeles reciben cuerdas de medir antes del juicio.
«These will bring the measures of the righteous, and the ropes of the righteous to the righteous; so that they may rely on the name of the Lord of Spirits forever and ever.» — 1 En. 61:3, en boca del ángel: la medida no es de terreno, es de justos.
«And these measures will reveal all the secrets of the depths of the earth, : and those who were destroyed by the desert, and those who were devoured by beasts, and those who were devoured by the fish of the sea; so that they may return and rely on the day of the Chosen One, for no one will be destroyed in the presence of the Lord of Spirits, and no one can be destroyed.» — 1 En. 61:5, en boca del ángel: la resurrección alcanza a los que no tienen tumba, devorados por fieras o por peces.
«And the Lord of Spirits seated the Chosen One upon the throne of glory and he will judge all the works of the holy ones in the heights of heaven, and in the balance he will weigh their deeds.» — 1 En. 61:8, voz de Enoc: la entronización del Elegido, cuyo juicio alcanza también a los santos del cielo.
«And he will summon all the host of heaven and all the holy ones in the heights, and the host of the Lord—the Cherubin, the Seraphin, and the Ophannin, and all the angels of power and all the angels of the principalities,» — 1 En. 61:10, voz de Enoc: la jerarquía celeste nombrada por órdenes, con las tres clases en la grafía de esta traducción.
«For great is the mercy of the Lord of Spirits, and he is slow to anger; and all his deeds and all his mighty acts, as many as he has done, he has revealed to the righteous and the chosen in the name of the Lord of Spirits.» — 1 En. 61:13, voz de Enoc: la revelación es privilegio de justos y elegidos, no bien común.
«And thus the Lord commanded the kings and the mighty and the exalted and those who possess the earth,p and he said, “Open your eyes and lift up your horns, if you are able to recognize the Chosen One.» — 1 En. 62:1, en boca del Señor: la escena del juicio se abre con un desafío a los poderosos.
«And the Lord of Spirits <seated him>4 upon the throne of his glory, and the spirit of righteousness was poured upon him. And the word of his mouth will slay all the sinners, and all the unrighteous will perish from his presence.» — 1 En. 62:2, voz de Enoc: la palabra del Elegido mata, imagen tomada de Isaías 11; los corchetes angulares marcan la enmienda que evita hacer del sujeto a Dios.
«And pain will come upon them as (upon) a woman in labor,* when the child enters the mouth of the womb, and she has difficulty in giving birth.» — 1 En. 62:4, voz de Enoc: el símil del parto difícil para el terror de los reyes.
«For from the beginning the son of man was hidden, and the Most High preserved him in the presence of his might, and he revealed him to the chosen.» — 1 En. 62:7, voz de Enoc: el ocultamiento previo del hijo del hombre y su revelación restringida.
«And the Lord of Spirits will abide over them, and with that son of man they will eat, and they will lie down and rise up forever and ever.» — 1 En. 62:14, voz de Enoc: el banquete y la convivencia con el hijo del hombre como forma de la salvación.
«And this will be your garment, the garment of life from the Lord of Spirits; and your garments will not wear out, and your glory will not fade in the presence of the Lord of Spirits.» — 1 En. 62:16, voz de Enoc: la vestidura de vida que no se gasta, dicha en segunda persona a los justos.
«And now we desire a little respite and do not find it, we pursue it and do not lay hold of it. And light has vanished from our presence, and darkness is our dwelling forever and ever.» — 1 En. 63:6, en boca de los reyes y los poderosos: la confesión de que la tregua que piden ya no existe.
«Now they will say to themselves, “Our lives" are full of ill-gotten wealth, but it does not prevent us from descending into the flame of the torture of Sheol.» — 1 En. 63:10, en boca de los reyes: la riqueza reconocida como mal habida y como inútil ante el Seol.
«I heard the voice of the angel saying, “These are the angels who descended upon the earth. And what was secret they revealed to human beings, and they led the human beings astray so that they committed sin.» — 1 En. 64:2, en boca del ángel: el pecado de los caídos se define otra vez como revelación de lo secreto.
«In those days Noah saw that the earth had tilted and its destruction was near. 2/ And he set off from there and went to the ends of the earth and cried to his great-grandfather, Enoch. And Noah said three times with a bitter voice, “Hear me, hear me, hear me.» — 1 En. 65:1-2, voz del narrador: aquí el protagonista es Noé, que acude a su bisabuelo Enoc; la barra y las cifras son numeración de versículo.
«A command has gone forth from the presence of the Lord against the inhabitants of the earth, that their end is accomplished, for they have learned all the secrets of the angels, and all the violence of the satans, and all their powers, the hidden secrets and all the powers of those who practice sorcery, and the powers of spells, and the powers of those who cast molten images in all the earth.» — 1 En. 65:6, en boca de Enoc a Noé: el motivo del diluvio es el saber aprendido de los ángeles, con la fundición de imágenes entre las artes prohibidas.
«And how silver is produced from the dust of the earth and how soft metal <is poured out>4 on the earth. 8/ For lead and tin are not produced from the earth like the former; there is a fountain that produces them, and an angel stands in it, and the angel is preeminent.» — 1 En. 65:7-8, en boca de Enoc: la metalurgia entra en el catálogo de secretos, y el plomo y el estaño se hacen venir de una fuente custodiada por un ángel, no de la tierra.
«Because of their iniquity, their judgment has been accomplished and will not be <withheld>* in my presence; because of the <sorceries>f that they have searched out and learned, the earth will be destroyed, and those who dwell on it.» — 1 En. 65:10, en boca del Señor de los Espíritus: la sentencia contra la tierra, con dos palabras enmendadas entre corchetes angulares.
«But as for you, my son, the Lord of Spirits knows that you are pure and blameless of this reproach concerning the mysteries.» — 1 En. 65:11, en boca de Enoc a Noé: la exención se funda en no haber tenido parte en los misterios.
«And the Lord of Spirits commanded the angels who were going forth, that they not raise their hands, but that they keep watch; for these angels were in charge of the power of the waters.» — 1 En. 66:2, voz de Noé: la orden que contiene a los ángeles de las aguas hasta el momento fijado.
«And now the angels are making a wooden (vessel), and when the angels have completed it, I will put my hand upon it and protect it. And from it will come the seed of life, and a change will take place, so that the earth will not remain desolate.» — 1 En. 67:2, en boca de Dios a Noé: en esta versión el arca la construyen los ángeles, no Noé.
«And in those days those waters will (serve) the kings and the mighty and the exalted and those who dwell on the earth, for the healing of their flesh) and the judgment of their spirits. Their spirits are full of lust, so that their flesh will be judged, because they denied the Lord of Spirits. And they see their judgment every day and do not believe in his name. 9/ And the more their flesh is burnt, the more a change takes place in their spirits, forever and ever, because before the Lord of Spirits no lying word is spoken. 10/ For judgment will come upon them because they believe in the lust of their flesh, but they deny the spirit of the Lord.» — 1 En. 67:8-10, voz de Noé: las aguas termales sirven a la vez de cura del cuerpo y de juicio del espíritu.
«And those same waters will be changed in those days, for when those angels are judged in those waters, those springs of water will change their temperature, and when the angels come up, the waters of those springs will be changed and become cold.» — 1 En. 67:11, voz de Noé: el enfriamiento de las fuentes se lee como signo del juicio de los ángeles.
«And I heard Michael answer and say, “This judgment with which the angels are judged is a testimony for the kings and the mighty who possess the earth.» — 1 En. 67:12, en boca de Miguel: el castigo de los ángeles funciona como advertencia dirigida a los reyes.
«And after this, my great-grandfather gave me the explanation of all the secrets in a book, and the parables that were given to him, and gathered them for me in the words of the Book of Parables.» — 1 En. 68:1, voz de Noé: el propio texto se nombra a sí mismo, Libro de las Parábolas, entregado por Enoc a su bisnieto.
«But when they stood before the Lord of Spirits, Michael spoke thus to Raphael, “I will not take their part under the eye of the Lord, because the Lord of Spirits is angry with them, because they act as if they were like the Lord.» — 1 En. 68:4, en boca de Miguel a Rafael: el arcángel se niega a interceder, y da por motivo que los caídos se hicieron pasar por el Señor.
«Look, the names of those angels, and these are their names: their first is Shemihazah; and the second is Arteqoph; the third is <Remashel>; the fourth is Kokabel; the fifth is {Turel}; the sixth is Ramel; the seventh is Daniel; the eighth is Zigel; the ninth is Baragel; the tenth is Asael; the eleventh is Hermani; the twelfth is Matarel; the thirteenth is +Basasel}; the fourteenth is Ananel; the fifteenth is {Turelt; the sixteenth is Shamsiel; the seventeenth is <Sehariel> ; the eighteenth is <Tumiel>; the nineteenth is Turiel;» — 1 En. 69:2, voz del narrador: la segunda lista de vigilantes, con los nombres tal cual los imprime esta traducción; los corchetes angulares marcan enmiendas y las cruces, nombres dados por corruptos. Difiere de la lista de 6:7 por un nombre intercalado.
«And the name of the third is Gadre’el. This is the one who showed all the blows of death to the sons of men, and he led Eve astray, and he showed’ the shield and the coat of mail and the sword for battle and all the implements of death to the sons of men.» — 1 En. 69:6, voz del narrador: en esta lista el seductor de Eva es un ángel nombrado, Gadre’el, y es también el que trae las armas.
«And the name of the fourth is Penemue. This one showed the sons of men the bitter and the sweet and showed them all the secrets of their wisdom. 9/ He gave humans knowledge about writing with ink and papyrus, and therefore many went astray from of old and forever and until this day.» — 1 En. 69:8-9, voz del narrador: la escritura con tinta y papiro figura entre las artes prohibidas, atribuida a Penemue.
«For humans were not born for this purpose, to confirm their trustworthiness through pen and ink. 11/ For humans were not created to be different from the angels, so that they should remain pure and righteous. And death, which ruins everything, would not have laid its hand on them. But through this, their knowledge, they are perishing, and through this power it devours us.» — 1 En. 69:10-11, voz del narrador: la escritura se juzga por sus consecuencias, y de ella se hace venir la muerte misma.
«And the name of the fifth is Kasdeya. This is the one who showed the sons of men all the evil blows of spirits and demons, and the blows of the foetus in the womb, so that it aborts, and {the blow of the soul,} the bite of the serpent,» — 1 En. 69:12, voz del narrador: el catálogo de daños atribuido a Kasdeya, con las llaves marcando un tramo que la edición da por corrupto.
«This is the number of Kasbe’el, the head of the oath, which he showed to the holy ones when he was dwelling on high in glory, and its name is Biga.» — 1 En. 69:13, voz del narrador: el juramento cósmico tiene nombre propio, Biga, y un ángel a su cargo.
«Through it the earth" was founded upon the waters, and from the hidden recesses of the mountains come forth the beautiful waters, from the creation of the world and forever.» — 1 En. 69:17, voz del narrador: la serie de estrofas que hacen del juramento el fundamento físico del mundo.
«And through that oath the stars complete their courses, and he calls their names, and they answer him from of old and forever.» — 1 En. 69:21, voz del narrador: los astros responden a su nombre, y eso es lo que el juramento sostiene.
«And he sat on the throne of his glory, and the whole judgment was given to the son of man, and he will make sinners vanish and perish* from the face of the earth.» — 1 En. 69:27, voz de Enoc: la entrega del juicio entero al hijo del hombre.
«And from then on there will be nothing that is corruptible; for that son of man has appeared. And he has sat down on the throne of his glory, and all evil will vanish from his presence.» — 1 En. 69:29, voz de Enoc: la aparición del hijo del hombre acaba con lo corruptible.
«This is the third parable of Enoch.» — 1 En. 69:29, fórmula de cierre de la tercera parábola, puesta por el propio texto.
«And after this, while he was living, his name was raised into the presence of that son of man and into the presence of the Lord of Spirits from among those who dwell on the earth.» — 1 En. 70:1, voz del narrador: la primera de las dos conclusiones de las Parábolas, en tercera persona y hablando del *nombre* de Enoc.
«And the angel Michael, one of the archangels, took me by my right hand and raised me up, and he brought me out to all the secrets; and he showed me all the secrets of mercy, and he showed me all the secrets of righteousness.» — 1 En. 71:3, voz de Enoc: la segunda conclusión pasa a primera persona y hace de Miguel el guía.
«And he took my spirit—-even me, Enoch—to the heaven of heavens, and I saw there,? as it were, <a house>” built of hailstones, and between those stones were tongues of living fire.» — 1 En. 71:5, voz de Enoc: la casa de granizo repite la del capítulo 14, ahora en el cielo de los cielos.
«And with them was the Head of Days, and his head was white and pure as wool, and his apparel was indescribable.» — 1 En. 71:10, voz de Enoc: la Cabeza de los Días descrita otra vez con la lana blanca de Daniel 7.
«You are that son of man who was born for righteousness, and righteousness dwells on you, and the righteousness of the Head of Days will not forsake you.» — 1 En. 71:14, en boca del ángel: la identificación de Enoc con el hijo del hombre, el pasaje que la introducción señala como segunda conclusión de las Parábolas.
«And thus there will be length of days with that son of man, and there will be peace for the righteous, and the path of truth for the righteous, in the name of the Lord of Spirits forever and ever.» — 1 En. 71:17, en boca del ángel: el cierre del Libro de las Parábolas.
«THE BOOK ABOUT THE MOTION OF THE HEAVENLY LUMI-NARIES, all as they are in their kinds, their jurisdiction, their time, their name, their origins, and their months which Uriel, the holy angel who was with me (and) who is their leader, showed me. The entire book about them, as it is, he showed me and how every year of the world will be forever, until a new creation lasting forever is made.» — 1 En. 72:1, superscripción del Libro de las Luminarias: Uriel es la fuente declarada, y el saber astronómico se da por vigente hasta la creación nueva. El impreso parte *LUMI-NARIES* al fin de renglón y `span()` conserva el guion.
«This is the first law of the luminaries: the luminary (called) the sun has its emergence through the heavenly gates in the east and its setting through the western gates of the sky.» — 1 En. 72:2, voz del revelador: la primera ley del tratado astronómico.
«I saw six gates through which the sun emerges and six gates through which the sun sets. The moon rises and sets in those gates and the leaders of the stars with the ones they lead, six in the east and six in the west, all of them—one directly after the other. There are many windows on the right and left of those gates.» — 1 En. 72:3, voz de Enoc: las doce puertas se comparten entre sol, luna y estrellas.
«The first one to emerge is the great luminary whose name is the sun; its roundness is like the roundness of the sky. It is entirely filled with fire, which gives light and heat.» — 1 En. 72:4, voz del revelador: el sol descrito como esfera llena de fuego.
«On that day the daytime is two units? more than the night—one-ninth, with the daytime being exactly ten parts, and the night exactly eight parts.» — 1 En. 72:10, voz del revelador: el día se divide en dieciocho partes, y la desigualdad se cuenta en ellas.
«On that day the night decreases and is nine parts, with a daytime of nine parts. Daytime is equal to the night, and the year is exactly 364 days.» — 1 En. 72:32, voz del revelador: el cierre del cómputo, con el año de 364 días que es la tesis calendárica del libro.
«This is the law and course of the sun: its return when it returns sixty times and emerges. It is the great luminary which is called the sun forever.» — 1 En. 72:35, voz del revelador: la fórmula de cierre de la ley solar.
«In this way it emerges and so it enters; it neither decreases nor rests but runs day and night! Its light is seven times brighter than that of the moon, but the size of the two is equal.» — 1 En. 72:37, voz del revelador: sol y luna miden lo mismo y difieren solo en brillo, en proporción de siete a uno.
«After this law I saw a second law for the smaller luminary whose name is the moon. 2/ Its roundness is like the roundness of the sky,™ and the wind blows its chariot on which it rides, with light being given to it in measure.» — 1 En. 73:1-2, voz de Enoc: la luna tiene carro propio y recibe su luz medida.
«Each month its emergence and setting change, and its days are like the days of the sun. When its light is evenly distributed (over its surface), it is one-seventh the light of the sun.» — 1 En. 73:3, voz del revelador: la fracción de un séptimo que gobierna toda la tabla lunar.
«Another course and" law I saw for it; by that law it carries out the monthly course.» — 1 En. 74:1, voz de Enoc: la luna tiene una segunda ley, distinta de la de sus fases.
«When five years are added up, the total comes to thirty (extra) days for the sun. All the days that result for one of those five years, when complete, are 364 days.» — 1 En. 74:10, voz del revelador: el desfase solar se cuenta por quinquenios.
«The moon brings about the years precisely, all according to their eternal positions. They come neither early nor late by one day by which they would change the year: each is exactly 364 days.» — 1 En. 74:12, voz del revelador: la exactitud del año es argumento contra cualquier corrección del cómputo.
«In three years there are 1,092 days; in five years there are 1,820 days, with the result that in eight years there are 2,912.» — 1 En. 74:13, voz del revelador: las cifras acumuladas del ciclo solar.
«The leaders of the heads of the thousands who are over all the creation and over all the stars (have to do) with those four (days) that are added; they are not separated from their work’ according to the calculation of the year and they serve on the four days that are not reckoned in the calculation of the year.» — 1 En. 75:1, voz del revelador: los cuatro días epagómenos tienen jefes angélicos propios y quedan fuera de la cuenta.
«People err regarding them because those lights truly serve (in) the positions of the world: one in the first gate, one in the third heavenly gate, one in the fourth gate, and one in the sixth gate, and the accuracy of the world is completed in the 364 positions of the world.» — 1 En. 75:2, voz del revelador: el error del que no cuenta los cuatro días se nombra como error, y de ahí sale la polémica calendárica del libro.
«For Uriel the angel whom the Lord of eternal glory set* over all the heavenly luminaries, in the sky and in the world, showed me the sign, the seasons, the year and the days so that they may rule the firmament, appear above the earth, and be leaders of days and nights—the sun, the moon, the stars, and all the serving entities that go around in all the heavenly chariots.» — 1 En. 75:3, voz de Enoc: la autoridad de Uriel sobre las luminarias, declarada como nombramiento divino.
«In the same way Uriel showed me twelve gates open in the disc of the sun’s chariot in the sky from which its heat comes out upon the earth when they are opened at the times stipulated for them.» — 1 En. 75:4, voz de Enoc: las doce ventanas del carro solar, por donde sale el calor.
«At the boundaries of the earth I saw twelve gates open for all the winds, from which the winds emerge and blow on the earth. 2/ Three of them are open in the front of the sky, three on the west, three on the right of the sky, and three on the left.» — 1 En. 76:1-2, voz de Enoc: las doce puertas de los vientos, repartidas de tres en tres.
«Through four of them emerge winds of blessing and peace, but, from those (other) eight, winds of punishment emerge; when they are sent they bring devastation to the entire earth and the water on it, all that live on it, and all that are in the water and on the land.» — 1 En. 76:4, voz del revelador: de las doce puertas, cuatro dan viento bueno y ocho, viento de castigo.
«The first wind, whose name is “eastern,” emerges from those gates through the first gate which is on the east and inclines toward the south; from it there emerge devastation, drought, heat, and destruction.» — 1 En. 76:5, voz del revelador: el catálogo de vientos empieza por el oriental y lo que trae.
«All their laws and all their punishment and prosperity—I have shown you everything, my son Methuselah.» — 1 En. 76:14, voz de Enoc a Matusalén: la fórmula de transmisión que enmarca el tratado astronómico.
«The first quarter is called “eastern” because it is the first; and the second is called “south” because there the Most High will descend and especially there the one who is blessed forever will descend.» — 1 En. 77:1, voz del revelador: los puntos cardinales se explican por etimología, y el sur por la bajada del Altísimo.
«I saw seven lofty mountains which are higher than all the mountains on the earth; from them snow emerges, and days, seasons, and years pass by.» — 1 En. 77:4, voz de Enoc: los siete montes de donde salen la nieve y las estaciones.
«The names of the sun are as follows: the first Aryares and the second Tomas. 2/ The moon has four names: its first name is Asanya, the second Abla, the third Banase, and the fourth Era.» — 1 En. 78:1-2, voz del revelador: los nombres propios del sol y de la luna, tal como los imprime esta traducción.
«When the moon rises, it is visible in the sky with one-half of a seventh part of all its light; on the fourteenth it completes its light.» — 1 En. 78:6, voz del revelador: el crecimiento lunar contado en catorceavos de séptimo.
«On the first day it is called the new moon because on that day the light rises on it.» — 1 En. 78:12, voz del revelador: la definición del novilunio por la aparición de la luz, no por conjunción.
«I have shown you everything, and the law of 79:1 all the stars of the sky is completed.» — 1 En. 79:1, voz de Enoc a Matusalén: la declaración de que la revelación astronómica está completa; el *79:1* es el número de capítulo que el troceo deja intercalado.
«This is the appearance and the likeness of each luminary that Uriel, the great angel who is their leader, showed me.» — 1 En. 79:6, voz de Enoc: el cierre del tratado remite otra vez a Uriel como fuente.
«The moon will change its order‘ and will not appear at its (normal) time.» — 1 En. 80:4, voz del revelador: en el único tramo escatológico del tratado, el desorden empieza por la luna.
«Many heads of the stars will stray from the command! and will change their ways and actions and will not appear at the times prescribed for them.» — 1 En. 80:6, voz del revelador: los astros mismos se descarrían en los días de los pecadores.
«The entire law of the stars will be closed to the sinners and the thoughts of those on the earth will err regarding them. They will turn back from all their ways, will err, and will take them to be gods.» — 1 En. 80:7, voz del revelador: la idolatría astral se explica como consecuencia del cierre de la ley de los astros.
«He said to me: “Enoch, look at the® heavenly tablets, read what is written on them, and understand each and every item.» — 1 En. 81:1, en boca del revelador: las tablas celestiales se leen, no se dictan.
«Afterwards I said: “Blessed is the one who dies righteous and good; regarding him no book of wickedness has been written and no day of judgment» — 1 En. 81:4, voz de Enoc: la bienaventuranza del que muere justo, medida por lo que NO está escrito en los libros; el tramo se corta al fin de la plana.
«Tell everything to your son Methuselah and show all your children that no human is righteous before the Lord, for he created them.» — 1 En. 81:5, en boca de los siete santos: el encargo de transmisión viene con una sentencia sobre la injusticia universal.
«Now my son Methuselah, I am telling you all these things and am writing (them) down." I have revealed all of them to you and have given you the books about all these things. My son,® keep the book written by‘ your father so that you may give (it) to the generations» — 1 En. 82:1, voz de Enoc: la cadena de transmisión escrita, de padre a hijo y de ahí a las generaciones.
«Those who understand will not sleep and will listen with their ear to learn this wisdom. It will be more pleasing to them than fine food to those who eat.» — 1 En. 82:3, voz de Enoc: la sabiduría comparada con la comida buena, y el desvelo como condición de aprenderla.
«People err regarding them and do not calculate them in the numbering of the entire world because they err regarding them and people do not understand them precisely.» — 1 En. 82:5, voz de Enoc: el reproche calendárico a quienes no cuentan los cuatro días añadidos.
«The account about it is true and its calculation is precisely recorded because the luminaries and the months, the festivals, the years, and the days he showed me, and Uriel, to whom the Lord of the entire creation gave orders for me regarding the host of heaven, breathed on me.» — 1 En. 82:7, voz de Enoc: la garantía del cómputo es la revelación de Uriel, y el verbo que la describe es *sopló sobre mí*.
«These are the names of the leaders who separate the four fixed parts of the year: Milkiel, Helememelek, Mele’eyel, and Narel.» — 1 En. 82:13, voz de Enoc: los cuatro jefes de las estaciones, con la grafía de esta traducción.
«These are the signs of the days that are to be seen on the earth during the days of his rule: sweat, heat, and sadness;8 all the trees bear fruit and leaves come out on all the trees; (there is) a harvest of wheat, roses, and all the flowers that bloom in the field; but the winter trees are dried up.» — 1 En. 82:16, voz de Enoc: los signos terrestres del primer jefe estacional, mezclando clima, agricultura y estado de ánimo.
«Two visions I saw before I took a wife, and the one was unlike the other. The first (was) when I was learning to write, and the second, before I took your mother (as my wife). I saw a terrible vision, and concerning it I made supplication to the Lord.» — 1 En. 83:2, voz de Enoc a Matusalén: las dos visiones oníricas se fechan por la biografía del vidente, con el aprendizaje de la escritura por referencia.
«I was lying down in the house of Mahalalel, my grandfather, (when) I saw in a vision. Heaven was thrown down and taken away, and it fell down upon the earth. 4 And when it fell upon the earth, I saw how the earth was swallowed up in the great abyss. Mountains were suspended upon mountains, and hills sank down upon hills; Tall trees were cut from their roots, and were thrown away and sank into the abyss.» — 1 En. 83:3-4, voz de Enoc: la primera visión del diluvio, contada como desmoronamiento del cielo sobre la tierra.
«And now, my son, arise and make supplication to the Lord of glory, since you are faithful, that a remnant may remain upon the earth, and that he may not obliterate the whole earth.» — 1 En. 83:8, en boca de Mahalalel: el abuelo manda interceder por un remanente, y funda el encargo en la fidelidad del nieto.
«Then I arose and prayed and made supplication and / request, and my prayer I wrote down for the generations of eternity, and everything I shall show you, my son Methuselah.» — 1 En. 83:10, voz de Enoc: la oración se escribe para las generaciones, no solo se dice.
«And I lifted up my hands in righteousness and blessed the Great Holy One, and I spoke with the breath of my mouth and with a tongue of flesh,» — which God has made for the sons of the flesh of man, that they might speak with it.» — 1 En. 84:1, voz de Enoc: la plegaria subraya que se pronuncia con lengua de carne, límite del que habla y no del que oye.
«For you have made and you rule all things, and nothing is too difficult for you; Wisdom does not escape you, <and it does not turn away from your throne,>4 nor from your presence. You know and see and hear all things, and there is nothing that is hidden from you.» — 1 En. 84:3, voz de Enoc: la doxología funda la súplica en la omnisciencia; los corchetes angulares marcan una línea enmendada.
«And now the angels of your heavens are doing wrong, and upon human flesh is your wrath until the great day of judgment.» — 1 En. 84:4, voz de Enoc: el reproche consigna la asimetría, el delito es de ángeles y la ira cae sobre carne humana.
«And now, my Lord, remove from the earth the flesh that has aroused your wrath, but the righteous and true flesh raise up as a seed-bearing plant forever.» — 1 En. 84:6, voz de Enoc: la petición del remanente, formulada otra vez con la metáfora de la planta.
«Before I took your mother Edna (as my wife), I saw in a vision on my bed, and look, a bull came forth from the earth, and that bull was white. And after it a young heifer came forth. And with her two bull calves came forth; one of them was black, and one was red.» — 1 En. 85:3, voz de Enoc: el arranque de la alegoría animal, con Adán como toro blanco y sus hijos como becerros de colores.
«And again I saw with my eyes as I was sleeping. I saw the heaven above, and look, a star fell from heaven, and it arose and was eating and pasturing among those cattle.» — 1 En. 86:1, voz de Enoc: la caída de los vigilantes en clave alegórica, como estrella que baja a pastar entre el ganado.
«I looked at them and I saw and look, all of them let out their organs like horses, and they began to mount the cows of the bulls, and they all conceived and» — 1 En. 86:4, voz de Enoc: la unión de vigilantes y mujeres dicha en términos de establo; el tramo se corta ante las notas al pie.
«And I lifted my eyes again to heaven, and I saw in the vision, and look, there came forth from heaven (beings) with the appearance of white men; four came forth from that place and three with them.» — 1 En. 87:2, voz de Enoc: los arcángeles aparecen en la alegoría como hombres blancos, cuatro y tres.
«And I saw one of those four who had come before; he seized that first star that had fallen from heaven, and he bound it by its hands and feet and threw it into an abyss, and that abyss was narrow and deep and desolate and dark.» — 1 En. 88:1, voz de Enoc: el encierro de Asael contado en la alegoría, sin nombrarlo.
«And one of those four went to <one of the white bulls>! and taught it a mystery—trembling as it was.* It was born a bull but became a man. And he built himself a vessel” and dwelt in it, and three bulls dwelt with him on that vessel, and the vessel was covered and roofed over them.» — 1 En. 89:1, voz de Enoc: Noé es el único personaje de la alegoría que pasa de bestia a hombre, y es a él a quien se enseña el misterio.
«That white bull who had become a man came out of that vessel, and the three bulls with him. And one of those three bulls was white like that bull, and one of them was red like blood, and one of them was black. And that white bull departed from them.» — 1 En. 89:9, voz de Enoc: la salida del arca, con los tres hijos de Noé por colores.
«And they began to beget wild beasts and birds, so that there arose from them every kind of species: lions, leopards, wolves, dogs, hyenas, wild boars,» — 1 En. 89:10, voz de Enoc: la diversificación de los pueblos en especies impuras; el tramo se corta aquí por el límite de chunk del troceo.
«When those twelve sheep had grown up, they handed over one of themselves to the wild asses, and those wild asses, in turn, handed that sheep over to the wolves, and that sheep grew up among the wolves.» — 1 En. 89:13, voz de Enoc: la venta de José contada en la alegoría, sin nombres.
«And the wolves began to fear them and oppress them until they did away with their young, and they cast their young into a river of much water. And those sheep began to cry out because of their young and to make complaint to their Lord.» — 1 En. 89:15, voz de Enoc: la opresión en Egipto y la matanza de los niños.
«And that swamp of water was split apart, and the water stood to one side and the other before them. And their Lord, as he led them, stood between them and the wolves.» — 1 En. 89:24, voz de Enoc: el paso del mar, con el Señor de las ovejas interpuesto entre perseguidos y perseguidores.
«That sheep went up to the summit of a high rock, and the Lord of the sheep sent it to them.» — 1 En. 89:29, voz de Enoc: la subida al Sinaí en clave alegórica.
«And I saw in this vision, until that sheep became a man and built a house for the Lord of the sheep and made all the sheep stand in that house.» — 1 En. 89:36, voz de Enoc: Moisés es el segundo personaje que pasa de bestia a hombre, y la *casa* es el santuario.
«And I saw the sheep until they were entering a good place and a pleasant and glorious land. And | saw those sheep until they were satisfied, and that house was in their midst in the pleasant land.» — 1 En. 89:40, voz de Enoc: la entrada en la tierra, con la casa en medio.
«And sometimes their eyes were opened, and sometimes they were blinded, until another sheep arose and led them and brought them all back, and their eyes were opened.» — 1 En. 89:41, voz de Enoc: la ceguera intermitente que es la clave moral de toda la alegoría.
«And the Lord of the sheep sent this sheep to another sheep to appoint it to be ram, to rule the sheep instead of the ram that had forsaken its way.» — 1 En. 89:45, voz de Enoc: el relevo de Saúl por David contado como unción de un carnero por una oveja.
«And that house became large and broad. And a large and high tower was built upon that house for the Lord of the sheep.‘ That house was low, but the tower was raised up and was high. And the Lord of the sheep stood on that tower, and they spread a full table before him.» — 1 En. 89:50, voz de Enoc: la torre sobre la casa es el templo sobre Jerusalén, y la mesa puesta, el culto.
«And he summoned seventy shepherds, and he left those sheep to them, that they might pasture them. And he said to the shepherds and their subordinates, “Every one of you from now on shall pasture the sheep, and everything that I command you, do.» — 1 En. 89:59, voz de Enoc: la institución de los setenta pastores, con la orden que luego rebasarán.
«And another one he summoned and said to him, ‘Observe and see everything that the shepherds do against these sheep, for they will destroy more of them than I have commanded them.» — 1 En. 89:61, en boca del Señor de las ovejas: el escriba angélico se nombra sabiendo de antemano que los pastores excederán la orden.
«And do not let them know it, and do not show them or rebuke them. But write down every destruction by the shepherds, one by one, in his own time, and bring it all up to me.» — 1 En. 89:64, en boca del Señor de las ovejas: el registro se lleva en secreto y sin reprensión, para el juicio.
«And they began again to build as before and they raised up that tower and it was called the high tower. And they began again to place a table before the tower, but all the bread on it was polluted and not pure.» — 1 En. 89:73, voz de Enoc: el juicio sobre el Segundo Templo, cuyo culto se declara contaminado desde la reconstrucción.
«And I saw until the time when <thirty-five>’ shepherds had been pasturing in this manner, and they all completed their respective times like the first ones. And others received them into their hands to pasture them in their respective times, each shepherd in his time.» — 1 En. 90:1, voz de Enoc: el cómputo de pastores por periodos; el número va entre corchetes angulares porque el texto imprime treinta y siete.
«After this in my vision I saw all the birds of heaven come— eagles and vultures and kites and ravens, and the eagles were leading all the birds. And they began to devour those sheep and peck out their eyes and devour their flesh.» — 1 En. 90:2, voz de Enoc: las aves rapaces del periodo helenístico, con las águilas al frente.
«And look, lambs were born of those white sheep, and they began to open their eyes and to see and to cry out to the» — 1 En. 90:6, voz de Enoc: los corderos que abren los ojos son la comunidad de los piadosos; el tramo se corta ante las notas al pie.
«But they did not listen to them nor attend to their words, but they were extremely deaf, and their eyes were extremely and excessively blinded.» — 1 En. 90:7, voz de Enoc: el llamado de los corderos no es atendido, y ahí se separa la comunidad del resto.
«And I saw until horns came out on those lambs, and the ravens were casting down their horns. {And J saw until a great horn sprouted on one of those sheep. 10/ And it looked on them, and their eyes were opened, and tt cried out to the sheep, and the rams saw it, and they all ran to it.» — 1 En. 90:9-10, voz de Enoc: el cuerno grande que la introducción identifica con Judas Macabeo; las llaves marcan los versículos que la edición imprime en cursiva por juzgarlos actualización posterior.
«And I saw until a throne was constructed in the pleasant land and the Lord of the sheep sat upon it, and he took all the sealed books and opened those books before the Lord of the sheep.» — 1 En. 90:20, voz de Enoc: la escena del juicio final, con los libros sellados que se abren.
«And judgment was exacted first on the stars, and they were judged and found to be sinners. And they went to the place of judgment, and they threw them into an abyss; and it was full of fire, and it was burning and was full of pillars of fire.» — 1 En. 90:24, voz de Enoc: el orden del juicio triple empieza por los ángeles caídos.
«And I saw until the Lord of the sheep brought a new house, larger and higher than that first one, and he erected it on the site of the first one that had been rolled up. And all its pillars were new, and its beams were new, and its ornaments were new and larger than (those of) the first one, the old one that he had removed. And all the sheep were within it.» — 1 En. 90:29, voz de Enoc: la casa nueva no se reforma, se sustituye; la vieja se pliega y se retira.
«And I saw all the sheep that remained. And all the animals on the earth and all the birds of heaven were falling down and worshiping those sheep and making petition to them and obeying them in every thing» — 1 En. 90:30, voz de Enoc: el homenaje de los gentiles a las ovejas, antes de que se borre la distinción.
«And I saw how a white bull was born, and its horns were large. And all the wild beasts and all the birds of heaven were afraid of it and made petition to it continually. 38/ And I saw until all their species were changed, and they all became white cattle. And the first one became <leader>! among them (and that <leader> was a large animal), and there were large black horns on its head. And the Lord of the sheep rejoiced over it and over all the cattle.» — 1 En. 90:37-38, voz de Enoc: el toro blanco final y la transformación de todas las especies; la nota del traductor advierte que el texto imprime *palabra* donde aquí se lee *leader*, y llama al pasaje un crux mayor.
«And after that I wept bitterly, and my tears did not cease until I could no longer endure it, but they were running down because of what I had seen; for everything will come to pass and be fulfilled, and every deed of humanity was shown to me in its order.» — 1 En. 90:41, voz de Enoc: el llanto del vidente no es por lo malo sino por la certeza de que todo se cumplirá.
«And now, my son Methuselah, Call to me all your brothers, and gather to me all the children of your mother. For a voice is calling me, and a spirit is poured out upon me, so that I may show you everything that will happen to you forever.» — 1 En. 91:1, voz de Enoc: la convocatoria testamentaria que enmarca la Epístola.
«Love the truth and walk in it; but do not draw near to the truth with a double heart, and do not associate with those of a double heart.» — 1 En. 91:4, voz de Enoc: la instrucción de los dos caminos, con el corazón doble por enemigo.
«And all the idols of the nations will be given up, and the tower(s) will be burned with fire. They will be removed from all the earth, and they will be thrown into the fiery judgment, and they will be destroyed in fierce, everlasting judgment.» — 1 En. 91:9, voz de Enoc: el fin de los ídolos y de los templos de las naciones.
«WriTTEN By ENOCH THE SCRIBE (this complete sign of wisdom)? (who is) praised by all people and a leader of the whole earth, to all my sons who will dwell on the earth, and to the last generations who will observe truth and peace.» — 1 En. 92:1, superscripción de la Epístola, impresa en versalitas: el escrito se atribuye a sí mismo a Enoc escriba y se dirige a las últimas generaciones.
«The righteous one will arise from sleep; he will arise and walk in the paths of righteousness, and all his path and his journey (will be) in piety and everlasting mercy.» — 1 En. 92:3, voz de Enoc: el despertar del justo, la fórmula que la Epístola repite.
«The vision of heaven was shown to me, and from the words of the watchers and holy ones I have learned everything, and in the heavenly tablets I read everything and | understood.» — 1 En. 93:2, voz de Enoc: la triple apelación a la revelación —visión, vigilantes, tablas— que funda el Apocalipsis de las Semanas.
«T was born the seventh in the first week, and until my time righteousness endured.» — 1 En. 93:3, voz de Enoc: el vidente se sitúa a sí mismo en la primera semana, séptimo desde Adán; la *T* inicial es lectura del OCR por *I*.
«After me there will arise a second week, in which deceit and violence will spring up, and in it will be the first end, and in it a man will be saved. And after <that, at its conclusion>,® iniquity will increase, and a law will be made for sinners.» — 1 En. 93:4, voz de Enoc: la segunda semana, con el diluvio por *primer fin* y Noé por el hombre salvado.
«After this there will arise an eighth week of righteousness, in which a sword will be given to all the righteous, to execute righteous judgment on all the wicked, and they will be delivered into their hands.» — 1 En. 91:12, voz de Enoc: la octava semana entrega la espada a los justos, no a un mesías.
«everlasting judgment, and it will be executed on the watchers of the eternal heaven, <and a fixed time of the great judgment will be rendered among the holy ones>.» — 1 En. 91:15, voz de Enoc: la décima semana juzga a los vigilantes; el tramo empieza aquí porque el marcador de plana corta la frase, y el corchete angular marca la reconstrucción desde el arameo.
«And the first heaven will pass away in it, and a new heaven will appear, and all the powers of the heavens will shine forever with sevenfold (brightness)» — 1 En. 91:16, voz de Enoc: el cielo nuevo con brillo séptuple.
«After this there will be many weeks without number forever, in which they will do piety and righteousness, and from then on sin will never again be mentioned.» — 1 En. 91:17, voz de Enoc: después de las diez semanas no hay una undécima contada, sino semanas sin número.
«For who is there of all the sons of men who is able to hear the words of the Holy One and not be terrified; and who is able to think his thoughts?» — 1 En. 93:11, voz de Enoc: la serie de preguntas retóricas sobre los límites del conocimiento humano.
«And now I say to you, my children: Love righteousness and walk in it; for the paths of righteousness are worthy of acceptance, but the paths of iniquity will quickly be destroyed and vanish.» — 1 En. 94:1, voz de Enoc: la instrucción de los dos caminos como puente hacia el cuerpo de la Epístola.
«Woe to those who build iniquity and violence, and lay deceit as a foundation; for quickly they will be overthrown, and they will have no peace.» — 1 En. 94:6, voz de Enoc: el primer *ay* de la serie, con la fórmula de la ausencia de paz.
«Woe to you, rich, for in your riches you have trusted; from your riches you will depart, because you have not remembered the Most High in the days of your riches.» — 1 En. 94:8, voz de Enoc: el cargo contra los ricos es de confianza mal puesta, no de posesión.
«Thus I say and make known to you: He who created you will overturn you; and for your fall there will be no compassion, and your Creator will rejoice at your destruction.» — 1 En. 94:10, voz de Enoc: el Creador se alegra de la destrucción de los que hizo.
«O that my eyes were a <fountain>* of water, that I might weep over you; I would pour out my tears as a cloud of water, and I would rest from the grief of my heart.» — 1 En. 95:1, voz de Enoc: el lamento del maestro por aquellos a quienes maldice; el corchete angular marca la enmienda desde el arameo, donde el etiópico dice *nube*.
«Woe to you who repay your neighbor with evil; for you will be repaid according to your deeds.» — 1 En. 95:5, voz de Enoc: la ley del talión aplicada como sentencia escatológica.
«On the day of the tribulation of the sinners, your children will mount up and ascend like eagles, and higher than the vultures will be your nest; you will climb up and enter the crevices of the earth, and the clefts of the rock forever, like conies, before the lawless.» — 1 En. 96:2, voz de Enoc: la exhortación mezcla el vuelo del águila y el escondrijo del damán en la misma promesa.
«Woe to you, sinners, for your riches make you appear to be righteous, but your heart convicts you of being sinners; and this word will be a testimony against you, a reminder of (your) evil deeds.» — 1 En. 96:4, voz de Enoc: la riqueza como apariencia de justicia, y el propio escrito como testimonio de cargo.
«Woe to you who devour the finest of the wheat, and quaff <wine from the mixing bowls, £ while you tread on the lowly with your might.» — 1 En. 96:5, voz de Enoc: el banquete de los poderosos puesto junto al pisoteo de los humildes.
«And what will you do, O sinners, and where will! you flee on that day of judgment, when you hear the words of the prayer of the righteous?» — 1 En. 97:3, voz de Enoc: la pregunta que abre el discurso sobre el juicio de los ricos.
«And now I swear to you, the wise, and not the foolish, that you will see many (things) on the earth. For men will put on adornments as women, and fair colors more than virgins, in kingship and majesty and power.» — 1 En. 98:1-2, voz de Enoc: el juramento a los sabios abre con una descripción del lujo como signo del desorden.
«that it was not ordained <for a man> to be a slave, nor was <a decree> given for a woman to be a handmaid; but it happened because of oppression.» — 1 En. 98:4, voz de Enoc: la esclavitud no viene de decreto divino sino de opresión humana; los corchetes angulares marcan una reconstrucción sobre un texto que la nota da por corrupto.
«Thus lawlessness was not sent upon the earth; but men created it by themselves, and those who do it will come to a great curse.» — 1 En. 98:4, voz de Enoc: la afirmación de que el mal es invención humana, en tensión con el mito de los Vigilantes que el mismo corpus sostiene.
«Likewise, neither is a woman created barren, but because of the works of her hands she is disgraced with childlessness.» — 1 En. 98:5, voz de Enoc: la esterilidad se explica también por obra propia y no por creación.
«Henceforth know that all your unrighteous deeds are written down day by day until the day of your judgment.» — 1 En. 98:8, voz de Enoc: el registro diario de las obras, motivo que recorre la Epístola.
«Woe to you, stiff-necked and hard of heart,4 who do evil and consume blood. From where do you have good things to eat and drink and be satisfied? From all the good things that the Lord, the Most High, has abundantly provided upon the earth. You will have no peace!» — 1 En. 98:11, voz de Enoc: el consumo de sangre entre los cargos, y el argumento de que lo comido viene de la providencia.
«Woe to those who write lying words and words of error; they write and lead many astray with their lies <when they hear them.>S You yourselves err; 16 you will have no peace but will quickly perish.» — 1 En. 98:15-16, voz de Enoc: el *ay* contra los que escriben mentira, dicho por un escrito que se presenta como libro.
«Woe to you who alter the true words and pervert the everlasting covenant and consider themselves to be without sin; they will be swallowed up in the earth.» — 1 En. 99:2, voz de Enoc: la alteración de la palabra verdadera como delito capital de la Epístola.
«Those who worship stones—* and who carve images of silver and gold and wood and stone and clay and worship phantoms and demons and abominations and evil spirits and all errors, not according to knowledge; no help will you find from them.» — 1 En. 99:7, voz de Enoc: el catálogo de la idolatría, que junta materias y potencias en la misma condena.
«Then blessed will be all who listen to the words of the wise, and learn to do the commandments of the Most High; and walk in the paths of his righteousness, _ and do not err with the erring; for they will be saved.» — 1 En. 99:10, voz de Enoc: la bienaventuranza de los que oyen a los sabios, contraparte de los *ayes*.
«Woe to those who build their houses not with their own labors, and make the whole house of the stones and bricks of sin.* Woe to you; you will have no peace.» — 1 En. 99:13, voz de Enoc: la casa construida con trabajo ajeno, cargo que reaparece en toda la Epístola.
«A horse will wade up to its breast through the blood of the sinners, and the chariot will sink to its axles.» — 1 En. 100:3, voz de Enoc: la imagen del juicio como matanza, medida por la altura de la sangre.
«He will set a guard of the holy angels over all the righteous and holy; and they will be kept as the apple of the eye until evil and sin come to an end.» — 1 En. 100:5, voz de Enoc: la custodia angélica de los justos durante el juicio.
«And the wise among men will see the truth,™ and the sons of the earth will contemplate these words" of this epistle, and they will recognize that their wealth cannot save them when iniquity collapses.» — 1 En. 100:6, voz de Enoc: el escrito se nombra a sí mismo *epístola* y anuncia su propia lectura futura.
«And now know that from the angels inquiry into your deeds will be made in heaven, and from the sun and from the moon and from the stars, concerning your sins; because on earth you execute judgment on the righteous.» — 1 En. 100:10, voz de Enoc: los astros son testigos de cargo, no solo relojes.
«Therefore, give gifts to the rain, lest it be withheld from descending to you, and to the dew and clouds and mist pay gold, that they may descend.» — 1 En. 100:12, voz de Enoc: la ironía de ofrecer soborno a los meteoros, dirigida a quienes creen que todo se compra.
«Look at the captains who sail the sea! Their ships are shaken by wave and storm. 5 Being beaten by the storm, they all fear, and all their goods and possessions they throw out into the sea." And in their heart they are apprehensive that the sea will swallow them up, and they will perish in it.» — 1 En. 101:4-5, voz de Enoc: el argumento por comparación, el marino teme al mar y el pecador no teme a Dios.
«Are not all the sea and all its waters and all its movement the work of the Most High?» — 1 En. 101:6, voz de Enoc: la pregunta que remata el argumento del marino.
«Do not the captains fear the sea? But the sinners do not fear the Most High.» — 1 En. 101:9, voz de Enoc: la conclusión del símil, enunciada como contraste directo.
«Fear not, souls of the righteous; take courage, you pious who have died.» — 1 En. 102:4, voz de Enoc: la disputa sobre la retribución se abre dirigiéndose a los muertos justos.
«And do not grieve because your souls have descended into Sheol with grief, and your body of flesh did not fare in your life according to your piety, because the days that you lived’ were days of sinners and curses on the earth.» — 1 En. 102:5, voz de Enoc: la piedad no garantizó bienestar en vida, y eso se admite en vez de negarse.
«Therefore it is good for us to eat and drink, to plunder and sin and steal and get wealth and see good days.» — 1 En. 102:9, en boca de los pecadores, citados por Enoc: la conclusión práctica que él les atribuye antes de contestarla.
«And now I swear to you, the righteous, by the glory of the Great One, and by his splendid kingship and his majesty I swear to you! 2 that I know this mystery. For I have read the tablets of heaven, and I have seen the writing of what must be) and I know the things that are written in them and inscribed concerning you» — 1 En. 103:1-2, voz de Enoc: la respuesta a la disputa se funda en haber leído las tablas celestiales, no en argumento.
«that good things and joy and honor have been prepared and written down for the souls of the pious who have died; and much good will be given to you in the place of your labors, and your lot will exceed the lot of the living.» — 1 En. 103:3, voz de Enoc: la suerte de los muertos piadosos, declarada mejor que la de los vivos.
«The souls of the pious who have died will come to life, and they will rejoice and be glad; and their spirits will not perish, nor their memory from the presence of the Great One for all the generations of eternity. Therefore, do not fear their reproaches.» — 1 En. 103:4, voz de Enoc: el pasaje de la Epístola sobre la vida de los muertos piadosos.
«Woe to you, dead sinners. When you die in your sinful wealth, those who are like you say about you, “Blessed are the sinners all their days that they have seen.» — 1 En. 103:5, voz de Enoc: la bienaventuranza en boca de los pecadores, citada para contradecirla.
«We toiled and labored and were not masters of our labor; we became the food of the sinners.» — 1 En. 103:11, en boca de los justos vivos, citados por Enoc: la queja que él recoge antes de responderla.
«I swear to you that the angels in heaven make mention of you for good before the glory of the Great One,» — 1 En. 104:1, voz de Enoc: la respuesta a la queja es que hay memoria de ellos en el cielo.
«Take courage, then;* for formerly you were worn out by evils and tribulations, but now you will shine like the luminaries of heaven; you will shine and appear, and the portals of heaven will be opened for you.» — 1 En. 104:2, voz de Enoc: la promesa de brillar como las luminarias, que enlaza la Epístola con el tratado astronómico.
«Fear not, O righteous, when you see the sinners growing strong and prospering, and do not be their companions; but stay far from all their iniquities, for you will be companions of the host of heaven.» — 1 En. 104:6, voz de Enoc: la prosperidad del malvado se admite como hecho y se responde con separación.
«And now I know this mystery, that sinners will alter and copy the words of truth, and pervert many and lie and invent great fabrications, and write books in their own names.» — 1 En. 104:10, voz de Enoc: la denuncia de los libros escritos en nombre propio, dicha desde un libro escrito bajo nombre ajeno.
«Would that they would write all my words in truth,” and neither remove nor alter these words, but write in truth all that I testify to them.» — 1 En. 104:11, voz de Enoc: la fórmula de custodia del texto, que pide copiar sin quitar ni alterar.
«And again I know a second mystery, that to the righteous and pious and wise my books will be given for the joy of righteousness and much wisdom.» — 1 En. 104:12, voz de Enoc: el destino de los libros enóquicos, reservado a un grupo.
«For I and my son will join ourselves with them forever in the paths of truth in their life. And you will have peace. Rejoice, O children of truth. Amen.» — 1 En. 105:2, en boca del Señor: el capítulo que falta en el griego y cierra la Epístola, con un *hijo* que el texto no identifica.
«And when the child was born,? his body was whiter than snow and redder than a rose, his hair was all white and like white wool and curly. Glorious <was his face>.b When he opened his eyes, the house shone like the sun. 3/ And he stood up from the hands of the midwife, and he opened his mouth and praised the Lord <of eternity>.» — 1 En. 106:2-3, voz de Enoc: el nacimiento prodigioso de Noé, descrito por rasgos físicos que lo hacen sospechoso de origen angélico.
«And he said to him, “A strange child has been born to me. He is not like human beings, but (like) the sons of the angels of heaven. His form is strange, not like us. His eyes are like the rays of the sun, and glorious is his face. 6/ I think that he is not from me, but from the angels. And I fear him, lest something happen in his days on the earth. 7/ I beg you, father, and beseech you, go to Enoch our father and learn the truth from him, for his dwelling is with the angels.» — 1 En. 106:5-7, en boca de Lamec: sospecha que el hijo no es suyo sino de los ángeles, y por eso manda consultar a Enoc.
«That in the generation of Jared, my father, }they transgressed the word of the Lord/the covenant of heavent,® 14 and look, they went on sinning and transgressing the custom. With women they were mingling, and with them they were sinning. They married some of them, and they went on begetting (children), not like spirits, but of flesh.» — 1 En. 106:13-14, en boca de Enoc: la explicación remite al descenso en tiempos de Jared; las llaves y las cruces marcan una doble lectura que el traductor no arbitra.
«And this child that was born to you will be left on the earth, and his three children will be saved with him, when all people on the earth die.» — 1 En. 106:16, en boca de Enoc: la respuesta a Lamec, el niño es el remanente del diluvio.
«And now tell Lamech, ‘He is your child in truth, and <this child will be righteous and>‘ blameless, <And “Noah’> call his name, for he will be your remnant, from whom you will find rest.» — 1 En. 106:18, en boca de Enoc: la imposición del nombre, con la etimología de descanso; los corchetes angulares marcan enmiendas del griego.
«And his name was called Noah— he who gladdens the earth from destruction.» — 1 En. 107:3, voz del narrador: la segunda etimología del nombre, que ya no es descanso sino alegría.
«ANOTHER BOOK THAT ENOCH wroTE for his son Methuselah and for those who would come after him and keep the law in the last days.» — 1 En. 108:1, superscripción del apéndice final, impresa en versalitas: se presenta como *otro libro* de Enoc.
«For their names will be erased from the book of life and from the books of the holy ones, and their descendants will perish forever; their spirits will be slaughtered, and they will cry out and groan in a desolate, unseen place, and in fire they will burn, for there is no earth there.» — 1 En. 108:3, voz de Enoc: el borrado del libro de la vida y un lugar de castigo sin tierra.
«And he said to me, “The place that you see—here are thrown the spirits of the sinners and blasphemers and those who do evil» — 1 En. 108:6, en boca del ángel: la identificación del lugar de fuego; el tramo se corta ante las notas al pie.
«And now I will summon the spirits of the pious (who are) from the generation of light; and I will transform those who <have descended into>4 darkness, who in their bodies were not recompensed with the honor appropriate to their faithfulness.» — 1 En. 108:11, en boca del Señor: la recompensa de los que no la tuvieron en el cuerpo; los corchetes angulares marcan una enmienda de una letra sobre el etiópico.
«Indeed, I will bring forth in shining light those who loved my holy name, and I will seat each one on the throne of his honor, and they will shine for times without number.» — 1 En. 108:12, en boca del Señor: cada justo recibe trono propio.
«And the righteous, as they shine, will see those who were born in darkness cast into darkness; and the sinners will cry out and see them shining; and they, for their part, will depart to where the days and times are written for them.» — 1 En. 108:15, voz de Enoc: la última línea del corpus, con los justos viendo el destino de los pecadores.
About the work
186 entries — what the apparatus and scholarship say about it«“Nickelsburg and VanderKam have given the world an accessible and reliable translation of the most important and ancient of the Jewish apocalypses. This work will benefit scholars and students alike and is henceforth the authoritative translation of this Jewish apocalypse. A brilliant tour de force.” —DMiichael E. Stone, author of Fourth Ezra (Hermeneia)» — elogio de cubierta, no voz del volumen: el firmante es Michael E. Stone, autor de *Fourth Ezra* en la misma serie Hermeneia, y el troceo imprime su nombre corrupto por el OCR, *DMiichael*.
«“Meticulous scholar of first-century Jewish and Christian intellectual thought, in his translation of The Parables of Enoch George Nickelsburg has turned important but obscure Ethiopic scripture into translucent English verse, with excellent annotation. In chaste and clear diction we hear the song.” —Willis Barnstone, editor of The Other Bible and The Gnostic Bible» — segundo elogio de cubierta, firmado por Willis Barnstone: destaca que las Parábolas se vertieron en verso inglés y no en prosa.
«Cover art: Photograph of 4QEn‘ i 6 (PAM 43. 199), a Qumran manuscript of the Aramaic of 1 Enoch 13-14. See J. T. Milik, The Books of Enoch: Aramaic Fragments of Qumran Cave 4 (Oxford: Clarendon, 1976), plate XI. For Milik’s reconstruction of the text and its translation, see ibid., pp. 192-94. Photo reproduced by permission of the Israel Antiquities Authority.» — la página de derechos identifica la portada: es el fragmento arameo de Qumrán que contiene 1 Enoc 13-14, y remite a la reconstrucción de J. T. Milik.
«In this edition, we offer a fresh translation based on a critical reading of all the ancient textual sources.» — Nickelsburg y VanderKam declaran en el prefacio el criterio de la traducción: lectura crítica de todos los testimonios antiguos, no de uno solo.
«The two of us are responsible for the parts of the introduction that pertain to the sections that we have translated.» — el prefacio reparte también la responsabilidad de la introducción: cada uno firma lo que corresponde a los capítulos que tradujo.
«His translation of chapters 37—71 will appear with its critical apparatus of variant readings in the second volume.» — Nickelsburg advierte que el aparato crítico de las Parábolas todavía no está publicado; esa es la razón de que ese tramo lleve aquí más notas que el resto.
«We wish to thank the editorial board of Hermeneia—A Critical and Historical Commentary on the Bible for their kind permission to publish our translation here in a separate format, and to acknowledge the fine work of Beth Wright at Fortress Press and Maurya Horgan and Paul Kobelski at the Scriptorium in designing and producing this book.» — el prefacio consigna que este volumen existe por permiso del consejo editorial de Hermeneia, y nombra a quienes lo produjeron.
«We are also grateful to Alison Schofield and Chuck John for their help in proofreading the manuscript.» — los dos correctores que el prefacio nombra.
«Gk? Akhmim manuscript of the Greek version Gks Extracts of the Greek version quoted by the chronographer George Syncellus» — la tabla de siglas distingue dos testimonios griegos: el manuscrito de Akhmim y los extractos que cita el cronógrafo Jorge Sincelo; el signo tras *Gk* es la lectura del OCR donde el impreso lleva superíndices.
«Sigla Relating to the Translation and Its Textual Base () Words supplied to clarify the translation. Also occasionally they indicate a parenthetical comment within the text itself.» — los traductores declaran que los paréntesis de la traducción son suyos: palabras añadidas para aclarar, o comentario del propio texto.
«Words supplied to fill a physical lacuna in a manuscript Enclosed word(s) presumed to be corrupt» — dos de las siglas del aparato: el suplemento de laguna material y la marca de corrupción; el impreso lleva los corchetes y las cruces que el OCR no rinde.
«Chapter and verse numbers in boldface type indicate text that has been transposed» — la advertencia que gobierna la lectura del cuerpo: donde el capítulo y el versículo van en negrita, el pasaje se ha movido de su lugar en los manuscritos.
«1 Enoch divides into five major sections, which are followed by two short appendices: The Book of the Watchers (chaps. 1-36); The Book of Parables (chaps. 37-71); The Book of the Luminaries (chaps. 72— 82); The Dream Visions (chaps. 83-90); The Epistle of Enoch (chaps. 91-105); The Birth of Noah (chaps. 106-107); Another Book by Enoch (chap. 108).» — la división del corpus que da la introducción: cinco secciones mayores y dos apéndices breves.
«The sections represent developing stages of the Enochic tradition, each one building on the earlier ones—though not in the order in which they presently stand in the collection.» — la introducción distingue el orden del volumen del orden de composición: cada sección se apoya en las anteriores, pero no está donde le tocaría cronológicamente.
«Overall they express a common world view that characterizes this present world and age as evil and unjust and in need of divine adjudication and renewal.» — la visión del mundo que, según la introducción, comparten las cinco secciones: el siglo presente es malo e injusto y pide sentencia y renovación divinas.
«With the possible exception of the Book of the Luminaries, they focus on the common concern and expectation that a coming divine judgment will eradicate evil and injustice from the earth and will return the world to God’s created intention.» — la introducción enuncia la expectativa común con su excepción dentro de la misma frase: el Libro de las Luminarias podría quedar fuera de ella.
«Their authority lies in their claim that they transmit divine revelation, which the patriarch Enoch received in primordial times (Gen 5:21-24) and which is made public in the last times to constitute the eschatological community of the chosen.» — la introducción presenta la adscripción a Enoc como *claim* del propio texto —la autoridad se apoya en lo que el libro reclama— y remite el personaje a Génesis 5:21-24. Es la frase de la que sale la entrada `tradicional` del encabezado.
«The Book of the Watchers (Chaps. 1-36) Chapters 1-5 were composed as an introduction to chapters 1—36, but now set the keynote for the entire work.» — en la misma plana, la introducción habla de composición humana: los capítulos 1-5 se escribieron como prólogo de los 1-36 y hoy dan el tono a la colección entera.
«They constitute a tripartite prophetic oracle, in which “Enoch” announces the coming theophany, when God and the heavenly entourage will render judgment against the rebel angels who introduced evil into the world and against sinful humans, who perpetrate it.» — la introducción entrecomilla el nombre del patriarca al describir quién habla en el oráculo; el impreso parte *tri-partite* al fin de renglón y `span()` lo devuelve unido.
«The second section (2:1—5:4), cast in the language of Israelite wisdom traditions, expands the indictment of “all flesh” (1:9) by contrasting the obedience of the heavenly bodies and the earthly seasons with humanity's disobedience.» — el argumento de los capítulos 2-5 según la introducción: la acusación contra toda carne se amplía por contraste entre el orden de los astros y las estaciones y el desorden humano.
«The final section (5:5-9) employs language from Isaiah 56-66 to describe the blessings and curses that await the righteous chosen and the sinners.» — la introducción localiza la cantera del tramo final del prólogo en el llamado Tercer Isaías.
«Chapters 6-11 are an interpretation of Genesis 6—9 that identifies events of the primordial past with those of the author's time.» — la clave de lectura que la introducción propone para el mito de los Vigilantes: el pasado primordial se lee como figura del presente de quien escribe.
«“The sons of God” (Gen 6:2), identified as angels (“watchers”), led by their chieftain Shemihazah, rebel against God by mating with mortal women and begetting giants, who devastate the earth.» — la introducción identifica a los hijos de Dios del Génesis con los ángeles llamados vigilantes y nombra a su jefe, Shemihazah —grafía del volumen, cotejada contra el crudo—.
«Here the rebel chieftain is Asael, a figure who resembles Prometheus, the rebellious divine figure of Greek myth.» — la introducción distingue dos mitos entrelazados con dos jefes distintos, y compara al segundo, Asael, con Prometeo.
«With the sinful principals annihilated, a new age ensues with blessings for the chosen and those of humanity who have converted to the worship of God.» — el desenlace que la introducción atribuye a los capítulos 6-11: la era nueva incluye a los convertidos, no solo a los elegidos.
«Chapters 12-16 interpret chapters 6-11, employing the form of a prophetic commissioning account.» — la introducción lee los capítulos 12-16 como interpretación de los anteriores vertida en el molde del relato de vocación profética.
«Enoch ascends to heaven, where God commands him to announce judgment on the fallen watchers.» — el papel que la introducción adjudica a Enoc en ese tramo: mensajero de sentencia contra los vigilantes caídos.
«Here the watchers’ sin is described as the forbidden intermixture of flesh and spirit.» — la introducción señala que el pecado cambia de definición según el tramo: aquí es la mezcla prohibida de carne y espíritu.
«Different from chapters 6-11, the death of the watchers does not annihilate them, but releases their spirits to constitute a realm of evil spirits who plague humanity until the final judgment.» — la introducción consigna la divergencia entre tramos sin armonizarla: en 12-16 la muerte de los vigilantes no los aniquila, los suelta como espíritus malos.
«Chapters 17-32 enhance the account of Enoch’s commissioning by providing a spatial reference to the previous temporal prediction of a future judgment.» — la introducción explica la función de los viajes: dar coordenada espacial a lo que antes era solo anuncio temporal.
«Enoch sees the places where the apparatus of judgment has been prepared and where it will be executed.» — lo que Enoc ve en esos viajes, según la introducción: no el juicio, sino el lugar y el instrumental preparados para él.
«The Book of the Watchers probably took its present form by the mid- or late third century B.C.E.» — la datación que la introducción da a la primera sección, con su *probably* dentro.
«These chapters of 1 Enoch were originally a separate Enochic writing that announced the coming of the great judgment, in which God would vindicate the “chosen and righteous” and punish their oppressors, “the kings and the mighty.”» — la introducción presenta las Parábolas como escrito enóquico independiente, y fija su par de bandos: los elegidos y justos frente a los reyes y los poderosos.
«The term here reflects the usage of biblical prophetic literature and denotes a revelatory discourse.» — los traductores acotan qué significa *parábola* aquí: no un símil narrativo, sino un discurso de revelación en el uso de los profetas.
«In fact, the author's introduction entitles the work Enoch’s “vision of wisdom” (37:1).» — la introducción advierte que el título con que la erudición conoce el bloque no es el del texto: el propio libro se llama visión de sabiduría.
«The Wisdom poem in chapter 42 suggests a parody on Sirach 24 and Baruch 3:9—4:4.» — Nickelsburg lee el poema de la Sabiduría que no halla morada como parodia de dos pasajes en que sí la halla.
«God is usually called “the Lord of Spirits,” a paraphrase of the biblical title “Lord of Hosts,” or “the Head of Days” (cf. Dan 7:9).» — la introducción explica los dos títulos divinos propios de las Parábolas y deriva el primero del *Señor de los Ejércitos* bíblico.
«The Chosen One combines the titles, attributes, and functions of the one like a son of man in Daniel 7:13-14, the Servant of the Lord in Second Isaiah, the Davidic Messiah, and preexistent heavenly Wisdom (Proverbs 8).» — la introducción compone la figura del Elegido con cuatro tradiciones distintas, en vez de derivarla de una; el impreso parte *pre-existent* al fin de renglón y `span()` lo devuelve unido.
«Although “son of man” is a Semitic way of saying “human being,” the usage in Daniel 8:15; 9:21; 10:5; 12:6 indicates that an angel can be called “a/the man” or described as having “the appearance of a man.”» — la introducción admite el sentido llano del sintagma y en la misma frase muestra que Daniel lo aplica a un ángel.
«The journey and visions described in chapters 52:1—56:4 are related to the myth of the angels and to the journey traditions in 1 Enoch 6-11 and 17-21.» — los traductores anclan el viaje de la segunda parábola en el material más antiguo del propio corpus.
«The climactic tableau in chapters 62—63 employs a traditional judgment scene, attested also in Wisdom of Solomon 4—5.» — la escena de juicio de las Parábolas no se da por original: la introducción la señala atestiguada también en Sabiduría.
«The kings and the mighty petition for mercy without success and are driven from the presence of the Lord and delivered to the angels of punishment» — el desenlace de los poderosos según la introducción: piden misericordia y no la obtienen.
«The author then shifts the focus to the righteous and chosen and to their coming deliverance and fellowship with their helper and champion, the son of man (62:13-16; cf. Isa 52:1).» — el giro de la escena, según la introducción: del castigo de los reyes a la compañía de los justos con el hijo del hombre.
«The reference to the Parthians and the Medes in 56:5 may refer to the invasion in 40 B.c.k., just before the beginning of the reign of Herod the Great.» — el único indicio de datación externa que la introducción propone para las Parábolas, enunciado con *may*; el *B.c.k.* es lectura del OCR por *B.C.E.*
«At the very least, the description of the Chosen One/son of man (if not the entire book) is presumed in the gospel traditions about Jesus, the Son of Man.» — la introducción fija un piso cronológico prudente: la figura del Elegido se presupone en la tradición evangélica, aunque el libro entero pudiera ser posterior.
«The evidence of the Aramaic manuscripts indicates that the original work was much longer than the form that has survived in the Ethiopic translation.» — el testimonio de Qumrán muestra, según VanderKam, que el Libro de las Luminarias llegó abreviado al etiópico.
«In its Aramaic form, the book seems to have begun, after an introduction setting the scene, with a long section in which the movements of the sun and moon were synchronized for a one-year period.» — la reconstrucción del original arameo que propone VanderKam, con su *seems*.
«It then continued with material about winds and the gates through which they emerge, various geographical subjects, and the return of Enoch to earth.» — el resto del contenido que VanderKam atribuye al original arameo perdido.
«The Aramaic copies also show that the original form of the book contained a description of the four leaders of the luminaries.» — la sección de los cuatro jefes de las luminarias, que en el etiópico se corta a media exposición, estaba entera en arameo.
«Since the earliest copy of the Book of the Luminaries dates from about 200-150 B.c.r., the work may have been composed in the third century B.c.k., possibly earlier.» — la datación del Libro de las Luminarias por su copia más antigua, con dos acotaciones encadenadas, *may* y *possibly*.
«It may therefore be the oldest Enochic composition.» — la consecuencia que VanderKam extrae de esa datación, también en potencial: el tratado astronómico sería lo más viejo del corpus.
«It begins by saying that Uriel revealed these matters to Enoch (72:1) and then immediately gives the law of the great light, the sun;» — la introducción resume el arranque del Libro de las Luminarias: Uriel como revelador y la ley del sol como primer contenido.
«The sun rises through six gates in the east and sets through six gates in the west; it moves from gate to gate, switching each month in its annual progression (72:2-37).» — el mecanismo de las doce puertas solares, seis de salida y seis de puesta, con cambio mensual.
«The moon, which also moves through these gates, is the subject of 73:1—74:9, while 74:10-17 compare a solar year of 364 days and a lunar one of 354 days.» — la introducción localiza los dos cómputos que el libro pone lado a lado, 364 días solares y 354 lunares.
«The subject of gates in the heavens is very important in 75:1—76:14; the winds emerge from sets of three gates situated in each of the cardinal points of the compass.» — el sistema de puertas se extiende a los vientos: tres por punto cardinal.
«It seems that chapter 79 sets the stage for the completion of the book, since in it Enoch addresses his son Methuselah and tells him that the revelation about the law of the stars is complete.» — VanderKam señala que el capítulo 79 parece cerrar el libro, y lo dice con *seems*.
«The last part of the book (82:10-20) claims it will speak of the four leaders among the luminaries but after two are treated (vv 15-17, 18-20) the text breaks off.» — la introducción consigna la mutilación: el etiópico anuncia cuatro jefes y solo alcanza a tratar dos.
«This is the only part of the Book of the Luminaries that has an eschatological focus (although see the end of 72:1), while the remainder of the book is mainly descriptive of what the writer understands to be the workings of the luminaries and the arrangement of the world that God had created.» — VanderKam aísla 80:2-8 como el único tramo escatológico del tratado y matiza la excepción en la misma frase.
«In these revelations to Enoch there are two revealed calendars: a solar year of 364 days and a lunar year of 354 days.» — la introducción consigna que el libro revela dos calendarios, no uno, y los deja coexistir.
«also appears in calendrical texts from Qumran, but, unlike those texts, the Book of the Luminaries never mentions the Jewish festivals or the sabbath and thus does not date them according to either of these calendars.» — VanderKam marca la diferencia con los textos calendáricos de Qumrán: aquí no hay fiestas ni sábado que fechar.
«The combination of calendrical and geographical contents in the book may be a reflection of astrological traditions in which heavenly signs or omens were thought to predict happenings in certain parts of the earth.» — la hipótesis con que VanderKam explica que calendario y geografía vayan juntos: tradiciones astrológicas de presagios por región. Va con *may*.
«In the first he foresees the world’s destruction in the Flood (chaps. 83-84).» — la primera de las dos visiones oníricas, según la introducción.
«In his second dream vision (chaps. 85-90), Enoch sees the history of the world played out in allegorical form. Human beings are depicted as animals, the sinful angels as fallen stars, and the seven archangels as human beings.» — la clave de la alegoría animal que la introducción da por adelantado: hombres como reses, ángeles pecadores como estrellas caídas, arcángeles como hombres.
«The first star to fall is Asael (86:1-3; 88:1; cf. 1 Enoch 10:4).» — la introducción identifica al primer caído de la alegoría con el Asael de los capítulos 6-11.
«Noah, a white bull, and his three sons, a white, a red, and a black bull (89:9), correspond to Adam and his three sons, who were depicted in the same way (85:3, 8).» — la simetría que la introducción señala en la alegoría: Noé repite el esquema de Adán con sus tres hijos.
«The image of Israel as sheep has two biblical nuances. (1) The sheep are often blinded and go astray; that is, that nation is guilty of unbelief and apostasy (89:32-33, 41, 51-54, 74; 90:7).» — la introducción desdobla la imagen de las ovejas: el primer matiz es la culpa por apostasía, no la inocencia.
«Israel’s mounting apostasy leads to a new turn in the nation’s history.» — el giro que, según la introducción, explica la aparición de los setenta pastores.
«Around the time of Manasseh (89:54-58), the Lord of the sheep appoints seventy angelic shepherds to pasture the sheep until the end-time (89:59-64), each on duty for a specified period of time (89:64; 90:5).» — la institución de los setenta pastores angélicos, con turnos, que estructura la cronología de la visión.
«The return from Exile does not improve matters. Although the temple is rebuilt, all its sacrifices are polluted, and the sheep are blinded (89:73-74).» — la introducción subraya la posición del texto frente al Segundo Templo: reconstruido y con sacrificios contaminados.
«In the present form of the vision, the action centers around the ram with a great horn, namely, Judas Maccabeus.» — la identificación histórica que la introducción hace del carnero del cuerno grande.
«The historical section of the vision concludes with a theophany (90:18), and a threefold judgment against the rebel angels (v 24; cf. 10:4-6, 11-13), the disobedient shepherds (v 25), and the apostate Jews (vv 26-27; cf. 10:14).» — los tres destinatarios del juicio triple con que cierra la historia de la visión.
«With the judgment complete, the third and final era of human history begins.» — la introducción divide la visión en tres eras y sitúa la última después del juicio.
«God constructs a new Jerusalem (90:28-29). The Gentiles come to pay homage to the Jews (v 30). The dispersed people of God return, and the dead are raised (v 33). Then a great white bull is born and all the beasts and birds are transformed into his likeness. Thus the end time reverts to the primordial time of creation. The distinction between Jew and Gentile is obliterated (cf. 10:21).» — el desenlace que la introducción resume: el fin vuelve al principio y la distinción entre judío y gentil se borra.
«It was composed among people who considered the Second Temple to be polluted and who understood themselves to be the eschatological community of the righteous constituted by a claim to revelation (90:6).» — la introducción adjudica la visión a un grupo que se define por una pretensión de revelación; el impreso parte *com-posed* al fin de renglón.
«Chapter 91 is a piece of testamentary instruction, in which Enoch, on the eve of his final departure from the earth, summons his sons and admonishes them to lead the right life.» — el género del capítulo 91 según la introducción: instrucción testamentaria en vísperas de la partida.
«Verses 5-9 are a schematic summary of human history that emphasizes how God executes judgment (both at the Flood and at the end time) against those who have followed the path of wrong conduct.» — la introducción señala que el esquema histórico del testamento sirve para subrayar el juicio, dos veces ejecutado.
«Although the Epistle is ostensibly addressed to Enoch’s children, mentioned in chapter 91, it is in fact directed to the author’s own contemporaries, “the future generations that will practice righteousness and peace”» — la introducción distingue el destinatario ficticio del real: los hijos del patriarca son los contemporáneos de quien escribe.
«On the basis of his revealed knowledge of the heavenly realm, Enoch assures his readers that God’s imminent judgment will bring vindication and everlasting blessing to the righteous and swift punishment to their powerful oppressors.» — el argumento de la Epístola según la introducción: el conocimiento del cielo funda la garantía del desquite.
«Thus, although the times are troubled, he can exhort the righteous to faith, steadfastness, and joy.» — la introducción señala la paradoja retórica del escrito: exhorta a la alegría en tiempo de aflicción.
«The ancient sage summarizes world history from his time to the eschaton, employing a scheme of ten periods of uneven length called “weeks.”» — la estructura del Apocalipsis de las Semanas: diez periodos de duración desigual.
«Initially this metaphor refers to Israel, sprung from Abraham (93:5).» — la introducción precisa el referente inicial de la *planta de justicia*, antes de que se estreche al remanente.
«These are met by God’s judgment in the Flood and the Exile.» — el contramotivo de maldad del Apocalipsis de las Semanas encuentra dos juicios en la historia, no uno.
«The plant of righteousness has been pruned to an elect remnant, the author’s community, which is endowed with revealed, sevenfold (complete) wisdom, that is, the contents of the author’s message and probably the rest of the Enochic corpus.» — la introducción identifica la semana séptima con el presente de quien escribe, y su sabiduría séptuple con el corpus enóquico, con *probably*.
«They will function as “witnesses of righteousness” and will uproot the counter-structure of deceit (93:10 Aramaic).» — la función que el arameo adjudica a la comunidad elegida, y la introducción marca de qué testimonio sale la lectura.
«In the eighth, ninth, and tenth weeks, judgment will be executed against their oppressors, all the grossly wicked, and the fallen angels (91:12-15).» — el reparto del juicio en las tres últimas semanas.
«Remaining humanity will convert to righteousness (91:14; cf. 10:21).» — la introducción consigna que el esquema no termina en aniquilación universal: el resto se convierte.
«God will purge the earth of evil and renew the heavens and its luminaries (91:16-17).» — la renovación cósmica con que cierra el Apocalipsis de las Semanas.
«A prose section following the apocalypse meditates on the uniqueness of the revelation granted Enoch and now shared by the author’s community (93:11-14).» — el tramo en prosa que la introducción separa del cuerpo poético del apocalipsis.
«The woes juxtapose in their two major components the paradox of historical injustice and belief in divine judgment.» — la introducción define la forma del *ay* por su tensión interna: injusticia constatada y juicio creído.
«The second type of woe attributes social misdeeds to the sinners. The rich and powerful abuse the righteous, build sumptuous houses at the expense of others (94:6-7; 99:13), banquet in luxury while the poor suffer (96:5-6), hoard wealth and food (97:8-9), parade about in fine clothes and jewelry (98:1-3), and perjure themselves (95:6).» — el inventario de agravios sociales que, según la introducción, describe el mundo de quien escribe.
«The main section of the epistle reaches its climax in 102:4— 104:8, which takes the form of a dispute about the existence or nonexistence of retribution, that is, the judgment that has been the epistle’s main subject.» — la introducción señala que el punto culminante de la Epístola es una disputa sobre si hay o no retribución.
«In each of the four parts of this dispute the author addresses a particular group, quotes certain words about or by them, and then refutes these words with an appeal to revelation.» — el mecanismo de la disputa: citar al adversario y contestarle apelando a revelación.
«The epistle closes with explicit reference to the transmission of Enoch’s teaching.» — la introducción señala el cierre de la Epístola como asunto de transmisión.
«In the end-time his books will be given to the righteous (cf. 93:10) and will be a source of wisdom, faith, and joy (104:12-13), and they will serve as a testimony to the children of earth (105:1-2).» — el destino que el propio texto se adjudica: libros entregados a los justos al final de los tiempos.
«The Epistle dates from the second century B.c.£. and was added as a conclusion to the corpus» — la datación de la Epístola y su lugar en la formación del corpus, anterior a las Parábolas y a las Luminarias.
«According to this narrative, Noah’s miraculous birth foreshadowed his role as the preserver of the human race.» — la función que la introducción adjudica al relato del nacimiento de Noé dentro del corpus.
«A fragment of a sixth/seventh century Coptic manuscript (93:3-8), an extract in a ninth-century Latin manuscript (106:1-18), and a twelfth-century Syriac excerpt (6:1-6) have also survived.» — el resto del censo de testimonios: copto, latino y siríaco, cada uno de un solo pasaje.
«systematically consulted the Aramaic; however, the fragmentary state of these manuscripts, which contain few whole sentences, makes it difficult to employ them in a sustained way.» — los traductores declaran el límite del arameo de Qumrán: se consulta siempre, pero casi no da frases enteras.
«Since George Nickelsburg has already published a detailed textual apparatus in his commentary on chapters 1-36 and 83-108,” readers with more technical interests are referred to these discussions and textual notes here are kept to a minimum.» — el prefacio explica por qué unas partes del volumen llevan pocas notas: su aparato ya está impreso en otro sitio.
«Since his apparatus for chapters 37—71 has not yet been published, he has provided this section with more copious notes that cite potentially significant variant readings in the Ethiopic manuscripts.» — la razón inversa: las Parábolas llevan más notas porque su aparato aún no existe.
«James VanderKam’s translation of chapters 72-82 provides the same kind of annotation for the Ethiopic, drawing on the apparatus to be published in volume 2 of our commentary.» — el criterio de anotación del Libro de las Luminarias, y de dónde saldrá su aparato.
«In a few places, where literary considerations seem to warrant it, George Nickelsburg has transposed some lines or verses (18:12-16; 41:3-8; -47:2c; 51:5a; 54:2; 60:11-23; 65:4, 9; 89:49; 91:11-17; 100:2e).» — la lista completa de los pasajes que el traductor ha movido de sitio, declarada por adelantado; es lo que la tabla de siglas marca con negrita en el cuerpo.
«Where a textual emendation seemed warranted, we have given a brief explanation in a note.» — el compromiso de los traductores: toda enmienda del texto lleva su explicación al pie.
«The translation seeks to balance a literal rendering of the original with readable English style.» — el criterio de traducción declarado, entre literalidad y legibilidad.
«To this end, with a broader audience in view, George Nickelsburg has made some revisions of the translation in his commentary.» — el prefacio advierte que este texto no es idéntico al del comentario Hermeneia: hay revisiones hechas pensando en otro público.
«Large parts of chapters 1-36, 83-84, and 91-108 have been set in the parallelistic poetic format that is evident in the text, although the details of such formatting are open to discussion.» — la disposición en verso paralelístico se presenta como lectura evidente y a la vez discutible en sus detalles.
«Charles, R. H. The Book of Enoch or 1 Enoch. Oxford: Clarendon, 1912. Introduction, translation, and commentary. Second edition of groundbreaking English-language work. Translation and abbreviated annotation appeared in his edition of The Apocrypha and Pseudepigrapha of the Old Testament, 2:163—281. 2 vols. Oxford: Clarendon, 1913.» — la nota bibliográfica con que los traductores califican la obra de R. H. Charles: el trabajo inaugural en lengua inglesa.
«Knibb, Michael A. The Ethiopic Book of Enoch: A New Edition in the Light of the Aramaic Dead Sea Fragments: In Consultation with Edward Ullendorff: 2 vols. Oxford: Clarendon, 1978. Text and translation of one Ethiopic manuscript, with full critical apparatus of Ethiopic manuscripts and reference to Aramaic fragments and Greek texts» — la ficha de Knibb, cuya edición se basa en UN manuscrito etiópico con aparato completo.
«Black, Matthew. The Book of Enoch or 1 Enoch: A New English Edition with Commentary and Notes, in Consultation with James C. VanderKam, with an Appendix on the ‘Astronomical’ Chapters (72-82) by Otto Neugebauer. Studia in Veteris Testamenti Pseudepigrapha 7. Leiden: Brill, 1985.» — la edición de Matthew Black, con el apéndice astronómico de Otto Neugebauer y la consulta del propio VanderKam.
«Milik, J. T. The Books of Enoch: Aramaic Fragments of Qumran Cave 4. Oxford: Clarendon, 1976. Edition and translation of Qumran Aramaic fragments and detailed introduction and comments» — la edición de Milik de los fragmentos arameos, de donde sale también la fotografía de portada.
«Introduction: An Oracle of Judgment (1:2—5:9)» — encabezado de sección puesto por los traductores, no del texto antiguo: divide el prólogo del Libro de los Vigilantes.
«a Lit. parable (Aram matla@: Gk parabolé).» — nota textual al *discourse* de 1 En. 1:2: los traductores declaran que el arameo y el griego dicen literalmente parábola.
«c Eth all will fear and the watchers will quake: Gk all will fear and the watchers will believe.» — nota textual a 1 En. 1:5 que consigna la divergencia entre etiópico y griego sin armonizarla: donde uno dice temblar, el otro dice creer.
«e The textual witnesses in this section are often at odds with one another, frequently because of omissions in one or another. For details, see Nickelsburg, 7 Enoch 1, 150-51.» — nota textual a 1 En. 2:1 en que el traductor declara el estado del testimonio en ese tramo: los testigos se contradicen a menudo por omisión.
«a Language about “sons of God,” “sons of men,” and “daughters of men” in these chapters reflects Gen 6:1-4, on which this myth is based. We might translate “sons of God” as “heavenly beings,” “sons of men” as “humans” or “human men,” and “daughters of men” as “human women.” However, to retain the complex relationships among these terms, to indicate gender distinctions where they are evident, and to avoid the confusion that would arise from the partial replacement of the terms, it seems best to translate the text literally in this section, reminding the reader that this is a story about the illicit mating of beings from the divine and the human realms.» — la nota más larga del tramo: el traductor expone la opción que descartó —traducir por *seres celestiales* y *humanos*— y por qué prefiere el literalismo, y dice qué clase de relato es éste.
«d The angelic names, which are often corrupted in the Gk and Eth, are largely attested in the Aram. For these and the emendations made here, see 1 Enoch 1, 175.» — nota textual a la lista de los veinte jefes: los nombres angélicos vienen corruptos en griego y etiópico, y es el arameo el que los sostiene.
«i Gk* Eth omit this sentence, attested in Gk*. It reflects a form of the myth in which the angelic revelations are primary and lead to the seduction of the holy ones.» — nota textual a 1 En. 8:1: la frase que un solo testigo griego conserva delata otra versión del mito, en que la revelación va primero y la seducción viene después.
«k For this name, attested in Aram, Gk has forms of Uriel (ouriél/ouél) and Eth sure’el/sureyal, probably reflecting a Gk confusion of sigma and omicron.» — nota textual a 1 En. 9:1 que explica la variación entre Sariel y Uriel por una confusión gráfica en el griego, con *probably*.
«p The translation of Aram ‘alam and its Gk and Eth equivalents is problematic. No single English translation is satisfactory. Normally, it is translated eternity and in its adjectival form eternal. Here the plural is translated ages, and the singular is rendered eternity, which better conveys the immense time than does the age.» — la nota en que el traductor expone su política para el término *‘alam* y declara que ninguna solución inglesa lo satisface.
«e For this clause Aram reads he destined and made and created me.» — nota textual a 1 En. 14:3 que consigna una lectura aramea más larga que la del texto adoptado, sin corregir por ella.
«the order of stations suggests the transposition here of 19:1-2 between 18:11 and 18:12. See 1 Enoch 1, 287.» — cierre de la nota en que el traductor explica por qué transpone 19:1-2: el orden de las estaciones del viaje siguiente lo sugiere.
«s Textual witnesses are confused here. The verse may originally have ascribed to Michael supervision over all of Israel or over the righteous of Israel. See 1 Enoch 1, 294-96.» — nota textual a 1 En. 20:5 en que el traductor consigna que el encargo de Miguel pudo ser otro, y no elige entre las dos posibilidades.
«6 Aram: Gk Eth angel suggesting that elsewhere in this section, where there are no Aram counterparts, holy angel may also have translated Aram watcher(s) and holy one(s).» — nota textual a 1 En. 22:6: donde el arameo dice *vigilante y santo*, el griego y el etiópico dicen *ángel*, y el traductor extiende la sospecha al resto de la sección.
«q Gk Eth read Uriel. Emendation follows 20:6, where Sariel’s place in the sequence and his function agree with this vision. Aram at 9:1 indicates that the names are confused.» — nota textual a 1 En. 27:2 que declara y justifica la enmienda de Uriel a Sariel, y consigna que el arameo muestra los nombres confundidos.
«t The textual situation in these chapters is especially complex due to the plethora of sometimes obscure proper names, the technical nature of the subject matter, and the disagreements among Gk, Eth, and two Aram mss. For details, see 1 Enoch 1, 320-28.» — nota textual a los capítulos 28-32 en que el traductor declara por qué ese tramo es el más inseguro: nombres propios oscuros, materia técnica y desacuerdo entre los cuatro testimonios.
«u Raphael in Gk and Eth is emended to Gabriel, following the sequence in 20:7, and the consonance of Gabriel’s responsibility there with the present station of Enoch’s journey.» — nota textual a 1 En. 32:6 que declara la enmienda del nombre del ángel intérprete y la funda en la lista de arcángeles del capítulo 20.
«a All Eth mss begin with The second vision that he saw, almost certainly a gloss that postdates the section’s incorporation into the corpus and relates the Parables to Enoch’s vision recounted in the Book of the Watchers.» — nota textual a 1 En. 37:1: el traductor omite del texto una frase que traen TODOS los manuscritos etiópicos, por juzgarla glosa posterior a la incorporación de las Parábolas al corpus.
«n As the mss stand, both 41:3-8 and 41:9 are separated from the sections to which they are related. The rearrangement here seeks to remedy what appears to be a displacement.» — nota textual en que el traductor declara y justifica una transposición: los versículos vienen desplazados en los manuscritos.
«c This verse reflects Dan 7:9, 13, with the term ancient of days being changed hereafter to Head of Days. Term son of man refers to the human appearance of a divine figure and does not designate humanness.» — nota textual a 1 En. 46:1 en que el traductor acota el sentido de *son of man* en las Parábolas: designa la apariencia humana de una figura divina, no su humanidad.
«h Perhaps one should read the light of day. One ms reads the ancient of days.» — nota textual a 1 En. 50:1 en que el traductor propone una lectura sin adoptarla y consigna la variante de un solo manuscrito.
«r Indicating everlasting punishment. Two mss omit negative» — nota textual a 1 En. 53:2 en que el traductor consigna que la negación decide entre castigo eterno y aniquilación, y que dos manuscritos la omiten; el tramo se corta aquí porque la palabra siguiente queda partida al fin de plana.
«t Mss read will (not) be in the presence of his righteousness (or in his presence) as the earth. By analogy with 52:6 and in light of the next line, medr (earth) is emended to madara gera (wax).» — nota textual a 1 En. 53:7 que declara una enmienda conjetural sobre el etiópico, de *tierra* a *cera*, y la funda en el paralelo del capítulo anterior.
«u Line has been displaced. The kings and mighty belong in this valley (53:5), not in the next, which is designated for the fallen angels (54:5).» — nota textual a 1 En. 54:2 en que el traductor razona la transposición: los reyes pertenecen a un valle y los ángeles caídos a otro.
«6 These three lines are corrupt and commentators dispute how to resolve the prob» — nota textual a 1 En. 59:2 en que el traductor declara tres líneas corruptas y consigna que los comentaristas no coinciden en cómo arreglarlas; el tramo se corta ante la palabra partida al fin de renglón.
«c Two lines look like a doublet of v 1. Two factors support moving 60:11-23 to a position before 60:1-10. (1) The reference to the two monsters in v 24 presumes vv 7-10 immediately before vv 24-25. (2) Moving vv 11-23 forward before 60:1 juxtaposes material about the lightnings and thunders with the other cosmological material.» — la nota en que el traductor expone los dos argumentos con que justifica la transposición mayor del capítulo 60.
«fAll mss read Enoch. g Some good mss omit the verb, but cf. 14:13c-14 on which this is based.» — dos notas seguidas al pie de la plana: la primera declara que la enmienda de *Enoc* a *Noé* va contra TODOS los manuscritos, la segunda remite el temblor del vidente al capítulo 14.
«j The bracketed passage that follows interrupts the continuity of 60:6 and 60:24c and may be an interpolation in the text.» — nota textual al capítulo 60: el traductor marca con corchetes un tramo que juzga posible interpolación, y lo dice con *may*.
«g Emending wanabara (he sat) to wa’anbaro, or positing a mistranslation of Aram. Cf. 62:5, as well as 51:3; 55:4; 61:8; 69:29. The spirit of righteousness is not poured out on God (next line).» — nota textual a 1 En. 62:2 en que el traductor ofrece dos salidas alternativas —enmienda etiópica o error de traducción del arameo— y da la razón doctrinal de la lectura elegida.
«a The section 65:1—69:1 contains traditions associated more with Noah than Enoch. Their relationship to one another and to the Book of Parables is difficult to ascertain.» — nota del traductor que encabeza los fragmentos noáquicos y declara no resuelta su relación con el resto de las Parábolas.
«f Positing a corruption from Aram chrshy to chdshyp (months, all Eth mss). See Charles, Enoch, 131; Knibb, Enoch 2:155.» — nota textual a 1 En. 65:10 que reconstruye *hechicerías* donde todos los manuscritos etiópicos leen *meses*, apoyándose en Charles y en Knibb.
«p The two lists here (vv 2-3; 4-12) correspond to the double list in 6:7; 8:1-3, one a simple list, the other explicating the functions of some angels. The first list corresponds to 6:7, except that the thirteenth name has no counterpart and the following names are pushed back one position, resulting in twenty-one rather than twenty names. Where possible, corruptions in the names are emended to match 6:7. Others are left as they are in the Eth.» — la nota en que el traductor explica el desajuste entre las dos listas de vigilantes: un nombre de más corre la numeración y deja veintiuno donde el capítulo 6 daba veinte, y declara qué corrupciones enmienda y cuáles conserva.
«w This passage provides a conclusion to the scene in chapters 62-63, probably indicating a long interpolation from 64:1—69:25.» — nota textual a 1 En. 69:26 en que el traductor propone, con *probably*, que casi seis capítulos son interpolación.
«d waweetu maak: some mss read and he (wawe’etu). Does the Deity approach Enoch and speak of himself in the third person? If not, who is “that angel.” The text mentions four angels.» — nota textual a 1 En. 71:14: el traductor deja abierta la pregunta de quién habla en el pasaje que identifica a Enoc con el hijo del hombre, y la formula como pregunta, no como respuesta.
«b Lit. double, doubling; twofold. The reference is to two of the eighteen units in a day, that is, one-ninth.» — nota de VanderKam a 1 En. 72:10 que explica la unidad de cuenta del tratado: el día tiene dieciocho unidades.
«n 73:5-8 offer a text with many difficulties, a fact reflected in the numerous variants in the mss. The writer appears to be describing the illuminated portions of the moon’ surface (that is, the half of the moon facing the earth) on the first two days of a lunar month. As the Aramaic copies show, he was severely abbreviating a lengthier table which supplied such information for a much longer time, possibly even an entire year.» — nota de VanderKam a la tabla lunar: declara el tramo difícil, propone qué describe con *appears to be*, y sostiene por el arameo que el etiópico es un resumen severo de algo más largo.
«He was also working with two fractions: the moon's light, when full, is 1/7 that of the sun; and the half of the lunar surface facing the earth is segmented into fourteenths. An additional 1/14 is illuminated each day during its waxing and darkened during its waning.» — la reconstrucción que VanderKam propone del sistema de fracciones con que trabaja el autor antiguo.
«The table is more fully expressed in the Aramaic copies. Part of the Aramaic text which may correspond to this section of the Ethiopic version is given here.» — VanderKam declara por qué imprime el arameo de Qumrán al pie: como comparación, y con la reserva de que solo *puede* corresponder al tramo etiópico.
«During the twenty-fifth night in it it was covered five sevenths and there was subtracted from its light five sevenths.» — una línea de la tabla lunar aramea de Qumrán tal como VanderKam la traduce al pie de la plana; el detalle día a día es lo que el etiópico abrevia.
«o Half of a seventh part: one would expect such a statement, but the mss read a variety of other numerical expressions.» — nota de VanderKam a 1 En. 73:6 en que declara que la cifra que imprime es la esperable, no la que dan los manuscritos.
«a For 76:3-10, 13 (?)-14 two Aram copies preserve a number of words and phrases. For 76:3-10 4Q210 frg. 1 ii 1-10 offers the following:» — VanderKam declara qué fragmentos arameos cubren el tramo y con qué grado de certeza, marcando con interrogación el versículo dudoso.
«through the first gate there emerges an east wind which is in [the east» — una línea del arameo de Qumrán (4Q210) que VanderKam traduce al pie; el corchete abierto marca dónde se rompe el fragmento.
«e The number appears wrong, though it is attested in all the Eth mss. Three winds are enumerated for each quarter, not four.» — nota de VanderKam a 1 En. 76:12 que consigna un número que juzga erróneo y a la vez unánime en los manuscritos, y lo deja en el texto.
«h The Eth mss read gates, but Aram has quarters.» — nota de VanderKam a 1 En. 76:14: la lectura adoptada viene del arameo contra todos los etiópicos.
«i 4Q209 23 3-10 and 4Q210 1 ii [14]-20 preserve parts of 77:1-4. The combined text reads:» — VanderKam declara que el arameo del tramo se compone de dos manuscritos distintos y presenta el texto combinado.
«The great quarter (is called) the western quarter because there [ ] the heavenly [st]ars [come], and hundreds/ vessels set and hundreds/ vessels enter, and all of them are stars. For this reason it is called “the west.”» — el arameo de Qumrán traducido por VanderKam para 1 En. 77:2, más largo y más explicativo que el etiópico de la misma plana; los corchetes marcan las lagunas del fragmento.
«m The sense requires this addition, though no ms reads these words.» — nota de VanderKam a 1 En. 77:7 en que declara una adición conjetural que ningún manuscrito respalda.
«v 4Q209 Frg. 26 corresponds with material in 79:3-5; 78:17—79:2 and reads this way:» — VanderKam consigna que el orden del fragmento arameo no coincide con el del etiópico: los versículos van al revés.
«e The mss read famine/ drought here, but the word is curious in the context.» — nota de VanderKam a 1 En. 80:5: conserva la lectura de los manuscritos y declara que le extraña, en vez de enmendarla.
«n Although 82:15-20 should contain descriptions of each of the four parts of the year—one for each of the four leaders mentioned in 82:13—the text includes only the first two and then abruptly breaks off.» — nota de VanderKam que documenta la mutilación con que termina el Libro de las Luminarias: se anuncian cuatro jefes estacionales y solo se tratan dos.
«It is possible that 4Q211 Frg. 1 i-ili preserves part of the lost ending of the book. This is the text as it has survived:» — VanderKam propone, con *it is possible*, que un fragmento arameo conserve el final perdido, y lo imprime a continuación.
«a Vhe order struck and pursued is odd. Perhaps the verbs should be reversed, or the second verb should be passive: Cain is pursued. See J Enoch 1, 371.» — nota textual a 1 En. 85:4 en que el traductor señala una rareza sintáctica y propone dos salidas sin adoptar ninguna; la *V* inicial es lectura del OCR por *The*.
«i Aram text in vv 2-8 is generally shorter than Eth, which is followed here because it is complete and Ararn is fragmentary.» — nota textual a 1 En. 89:2-8 que declara el criterio: se sigue el etiópico por completo, no por mejor; el *Ararn* es lectura del OCR por *Aram*.
«Part of the difference seems due to different cosmologies: the Aram a straightforward summary of Genesis; Eth, depicting the cosmos as a great building with a courtyard (enclosure) set on earth.» — el traductor consigna que la divergencia entre arameo y etiópico no es de copia sino de cosmología, y no la armoniza.
«m Following the wording of Aram.» — nota textual a 1 En. 89:35 en que el traductor declara que sigue el arameo en ese punto.
«o Translation follows mainly Gk fragment against corrupt Eth.» — nota textual a 1 En. 89:42: la traducción se apoya en el griego porque el etiópico viene corrupto.
«p Translation follows Gk, emending érxato (began) to éraxato (struck). See Tiller, Commentary, 369.» — nota textual a 1 En. 89:43 que enmienda el propio griego por un cambio de una letra, apoyándose en el comentario de Patrick Tiller al Apocalipsis de los Animales.
«x Emending Gk anepause (causing to rest) to aneptusse. See TY iller, Commentary,» — nota textual a 1 En. 89:70 que enmienda el griego por una palabra vecina, apoyándose en el comentario de Tiller; el *TY iller* es ruido del OCR y el tramo se corta al fin de plana.
«y Text And after that I saw the shepherds pasturing for twelve hours. On the emenda» — nota textual a 1 En. 89:72 que imprime la lectura de los manuscritos antes de enmendarla; el tramo se corta ante la palabra partida al fin de renglón.
«é Italicized verses (9b-10, 12-16), which describe the activity of Judas Maccabeus, appear to be a doublet of wv 6-9a, 11, 17-19. If so, they are an update of a slightly earlier apocalypse, interpolated around 163-161 B.c.x.» — la nota que sostiene la datación doble de la visión: los versos en cursiva serían actualización macabea de un apocalipsis algo anterior, dicho con *appear to be* y con *if so*.
«j Lit. Every word, reflecting Aram milla’, which can mean word or thing.» — nota textual a 1 En. 90:30 que declara la ambigüedad del arameo entre *palabra* y *cosa*.
«6 Verses 10-17 are textually problematic. Vv 11-17 have been displaced from their original location after 93:10 (where they are relocated in this translation). V 10 appears to have been created to provide a transition when vv 11-17 were moved here.» — la nota que sostiene la reordenación mayor de la Epístola: el Apocalipsis de las Semanas se reconstruye moviendo 91:11-17 detrás de 93:10, y el versículo intermedio se juzga puente fabricado.
«c Lit. parable; cf.1:2. Translation follows reconstructed Aram. Eth or its Gk corrupt. See J Enoch 1, 435.» — nota textual a 1 En. 93:1 en que la traducción sigue un arameo reconstruido contra el etiópico y el griego, y remite al mismo término del capítulo 1.
«/ Translation follows Aram: Eth much longer, has been modified to fit its new place after 91:10. See 7 Enoch 1, 436.» — nota textual a 1 En. 91:11 en que el traductor sostiene que el etiópico fue retocado para acomodar el versículo desplazado, y sigue por eso el arameo.
«s This section is attested in Aram in a somewhat fuller, albeit fragmentary form, which indicates at least one line before v lla. See / Enoch 1, 451.» — nota textual a 1 En. 93:11 que declara, desde el arameo, que al tramo le falta al menos un renglón inicial.
«o Textual problems in vv 4-5 are complex. Eth speaks of a mountain becoming a slave and a hill a handmaid.» — nota textual a 1 En. 98:4 que consigna una lectura etiópica muy distinta —montaña y colina en vez de hombre y mujer— sin adoptarla.
«r good hopes, a typical Greek idiom that is perhaps the wording of the translator rather than the author. See / Enoch 1, 485-86.» — nota textual a 1 En. 98:12 en que el traductor distingue, con *perhaps*, entre la lengua del autor antiguo y la del traductor griego.
«v Translation of vv 7-9 reflects Gk, Eth, and Tertullian’s Latin. See 7 Enoch 1, 483.» — nota textual a 1 En. 99:7-9 que declara los tres testimonios detrás de la traducción, incluido el latín que cita Tertuliano.
«v Text of vv 1c-3c in disarray in Gk and Eth. For reconstruction see J Enoch 1,» — nota textual a 1 En. 102:1-3 que declara el tramo en desorden en los dos testimonios; el corte es del fin de plana.
«b Emending Gk éte (you were, also Eth) to zéte.» — nota textual a 1 En. 102:5 en que la enmienda cambia una sola vocal del griego y con ella el sentido del verbo.
«y Chapter 105 omitted in Gk, due to hmt. Some form of it is attested in fragmentary Aram.» — nota textual al capítulo 105: falta entero en el griego por homoioteleuton, y el arameo lo respalda en forma fragmentaria.
«g Either there is a double reading here that derives from alternative translations of Aram, or a verb has dropped from the text. See 1 Enoch 1, 538 for the confused textual evidence.» — nota textual a 1 En. 106:13 en que el traductor ofrece dos explicaciones del pasaje doble y no elige entre ellas.
«1 Gk adds (the) Epistle of Enoch, a subscript.» — nota textual al final del capítulo 107: el griego cierra ahí con un colofón que titula lo anterior *Epístola de Enoc*.
«c All but one ms read everlasting life. Reading of the one ms followed above, parallels the expression in vv 8b and 9a.» — nota textual a 1 En. 108:10 en que el traductor adopta la lectura de UN manuscrito contra todos los demás, y da el paralelismo por razón.
«“This is the most authoritative translation of 1 Enoch, based on the best critically reconstructed text, available in a convenient, portable volume. A very useful book.” —John J. Collins, author of Introduction to the Hebrew Bible with CD-ROM» — elogio de contracubierta firmado por John J. Collins; no es voz del volumen.
«George W. E. Nickelsburg is Professor Emeritus at the University of lowa and-is author of 7 Eee 7 (Hermeneia, 2001).» — solapa de autor en la contracubierta: sitúa a Nickelsburg en la Universidad de Iowa; el troceo rinde *lowa* por Iowa y deja ilegible el título de su comentario.
«James C. VanderKam<is John A. O’Brien Professo! Hebrew Scriptures at the University of Notre Da Indiana, and is author of From Joshua to Caiaphas (2004)» — solapa de autor en la contracubierta: VanderKam en Notre Dame; el troceo come letras en *Professor of* y en *Notre Dame*.
Concepts treated
Daimon (entidad intermedia, ni ángel ni demonio) — Los espíritus malos se explican por el cruce de vigilantes y mujeres: los gigantes muertos dejan espíritus que asolan la tierra sin incurrir en juicio hasta la consumación
Secreto (lo que se jura no fijar por escrito) — El pecado de los vigilantes se define dos veces como revelación: primero de artes —armas, metalurgia, cosmética, ensalmos, adivinación por signos—, y luego como misterio robado del cielo y comunicado a las mujeres
Cadena de transmisión (quién tomó de quién) — El libro se manda guardar y pasar de Enoc a Matusalén y de ahí a las generaciones, y anuncia que en el fin de los tiempos los libros se darán a los justos
Crítica de fuentes (criterios de inclusión y descarte) — Los traductores declaran su base textual, sus enmiendas, sus transposiciones y las divergencias entre etiópico, griego y arameo, y las consignan sin armonizarlas
Prodigio (prodigium, portentum, ostentum) — El nacimiento de Noé se cuenta como signo: piel más blanca que la nieve, ojos como rayos de sol, la casa que se ilumina, y el padre que sospecha origen angélico
Templo de Salomón (el escenario del oficio) — En la alegoría animal, la torre alzada sobre la casa es el santuario; tras el Exilio se reconstruye, pero el pan de su mesa se declara contaminado e impuro