■ 9
This verse picks up and elaborates the theme in vv 3c–7:
God will come | with the heavenly host vv 3c–4 |
there will be judgment on all v 7c ||
Behold he comes | with the holy ones v 9a |
to judge all | destroy all | convict all v 9b-d |
for their deeds | their words v 9 e-f.
Verse 9 summarizes in one verb (“he comes”) the description of the
theophany in vv 3c–4, paraphrases “mighty host” (v 4c) with an expression from
Deut 33:2, and elaborates on the motif of judgment mentioned briefly in v 7,
emphasizing the universality of that judgment.
“Holy ones” is a common Enochic term for heavenly beings, which
appears in the absolute form and in combination with “watchers” (see Excursus:
The Watchers and Holy Ones). That God comes with the myriads of holy ones
derives from Deut 33:2. In 1 Enoch 14:22–23 and Dan 7:10, 18, 22, 25, the
myriads of holy ones are present in the divine throne room where judgment is
pronounced. Here they accompany the Judge to earth.
The universality of this judgment, indicated already in 1:7, is
emphasized here by the fourfold repetition of “all.” Noteworthy in the passage
is the doubled qualification of all humanity as wicked and under indictment:
judgment on all | destroy all of the wicked
convict all flesh | for all their wicked deeds.
The assertion is striking because it follows immediately after the
promise of blessing for the righteous. The language here should be read in
light of three related OT texts. The first is Genesis 6–9, which repeatedly
speaks of the corruption of all flesh and of the judgment that falls on all
flesh except a very small remnant. The paradigm is frequent in 1 Enoch (cf.
esp. 10:1–3; 10:16–11:2) and seems to be implied in the parallel verse above
(1:7; see comm.). Under these circumstances, 1:8 can be read as an exception to
1:7, and the parallel passages in chap. 5, as exceptions to 1:9; 5:4. See also,
however, the discussion at 5:8. Two other OT passages (Jer 25:30–32; Isa
66:15–16) may have influenced the wording of 1 Enoch 1:3c–5, 9. Both texts
announce a theophany in which God will execute judgment on “all flesh.”
Parallels to the present text are indicated by italics.
YHWH will roar from on high,
and from his holy habitation utter his voice.…
The clamor will resound to the
ends of the earth,
for YHWH has an indictment against the nations;
he is entering into judgment
with all flesh,
and the wicked he will put
to the sword.
(Jer 25:30–31)
For behold, YHWH will come in fire,
and his chariots like the stormwind
to render his anger in fury,
and his rebuke with flames of fire.
For by fire will YHWH execute
judgment,
and by his sword, upon all
flesh;
and those slain by YHWH will be many.
(Isa 66:15–16)
It is evident, at least in the case of Isaiah 65–66, that the
universal judgment in question does leave room for the saving of some
righteous. On other echoes of Isaiah 65 in 1 Enoch 5, see comm. on 5:5–6c.
A major difference from the biblical texts cited above is the
explication of humanity’s sin as “deeds” and “words” in 1 Enoch 1:9. For a
discussion of this, see comm. on 5:4, where the notion is repeated and
elaborated.
Verse 9 is noteworthy for its use in early Christianity. Jude 14–15
quotes all but line c, citing the text as a prophecy by “Enoch, the seventh
from Adam.” The quotation is then picked up by Pseudo-Cyprian (Ad Novationum 3.67) and by
Pseudo-Vigilius (Contra Varimadum
1.13), the latter attributing the quotation to Jude. It is uncertain to what
extent NT passages about Jesus’ parousia may have been affected by this text,
as well as by Son of Man traditions. 1 Thess 3:13 and Mark 8:38 speak of “the
coming of our Lord Jesus with all his
holy ones” and of the Son of Man, who “comes in the glory of his Father with the holy angels.” Perhaps belief in
the parousia of the Son of Man triggered the citation of 1 Enoch 1:9 in Jude or
its use in the tradition behind 1 Thess 3:13. It is perhaps significant that
52:5–9 interprets 1 Enoch 1:3–7 to refer to the coming of the Anointed and
Chosen One. (George W. E. Nickelsburg, 1 Enoch 1: A Commentary on
the Book of 1 Enoch, Chapters 1-36, 81-108 [Hermeneia—a Critical and
Historical Commentary on the Bible; Minneapolis, Minn.: Fortress Press, 2001],
148-49)
