1 Enoch (Ethiopic Text)

tion of the manuscript. Hence we should emend original: "αμαρτοι" "sinners" into original: "ἁμαρτ(ωλ)οί" "sinners." Thus the Christian origin of the words which I bracketed in 1893 becomes still more manifest: "And all the sinners shall rejoice, and there shall be for them forgiveness of sins," original: "Καὶ πάντες οἱ ἁμαρτ(ωλ)οὶ χαρήσονται, καὶ ἔσται αὐτοῖς λύσις ἁμαρτιῶν" and internal evidence confirms the omission of these clauses in E The Ethiopic version. Notwithstanding, this forms a serviceable edition of the Greek.

Another fragment is found in a Vatican Greek manuscript, No. 1809, written in tachygraphic characters a form of ancient shorthand. This was published by Mai, New Library of the Fathers, volume ii, and deciphered by Gildemeister in the Journal of the German Oriental Society, 1855, pp. 621–624, and studied afresh by von Gebhardt in Merx' Archive, ii. 243, 1872. Besides the above, references to or Greek quotations explicitly or implicitly from Enoch are found in the Epistle of Barnabas (see iv. 3; xvi. 4, 6); Justin Martyr, Apology ii. 5; Athenagoras in his Embassy original: "Πρεσβεία", x; Clement of Alexandria, Prophetic Selections original: "Eclogae prophet." iii. 456 (edited by Dindorf); iii. 474; Miscellanies original: "Strom." iii. 9; Origen, Against Celsus, v. 52, 54; On John, vi. 25 (Lommatzsch, i. 241); Clementine Homilies, viii. 12. Since these last afford but slight help in correcting the text, we shall do no more here than refer to Lawlor's article on this subject in the Journal of Philology, xxv. 164–225, 1897.

§ 4. THE RELATIONS OF THE Gˢ The Syncellus fragment AND Gᵍ The Gizeh fragment TO EACH OTHER AND TO E (THE ETHIOPIC VERSION).

(a) Gˢ more original than Gᵍ. These two fragments are closely related and yet exhibit marks of independence. They are closely related, and probably go back to the same Greek translation of the Aramaic text, since they present in so many passages identically the same text. On the other hand Gˢ has in several passages a different and undoubtedly better order of text. Thus Gˢ rightly places vii. 3–5 of Gᵍ (or rather its equivalent of vii. 3–5) after viii. 3 of Gˢ. For manifestly vii. 1, 2, viii. 1–3 precede vii. 3–5. Thus it alone preserves the original order. The angels went in to the daughters of men, who bare to them three classes of giants. And the angels taught their women sorceries and incantations (vii. 1, 2). Then follows a detailed account of the art, which each of the leading twenty angels taught mankind. And after this the giants turned against men and began to devour their flesh (Gˢ viii. 1–3; Gᵍ viii. 1–3, vii. 3–5). It will be observed that in viii. 3 Gˢ is very defective compared with