By Samuel Rawson Gardiner
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The second list (69:4–15) parallels one in 8:1–3. Both lists give the names of the angels along with their function in leading humankind astray. In the Book of the Watchers (8:2), men are led astray into godlessness and 15. See Charles 1912, 78 (40:7); cf. Black 1985, 200 and references there. 16. Charles 1912, 78. 17. For example, see Charles 1912, 136; Knibb 1978, 136. Knibb thinks the variations are due to inner-Ethiopic variants of the names in 6:7 (1978, 76,159). 32 NOAH AND HIS BOOK(S) fornication, while in 69:4–6 Jeqon and Asbeel lead the sons of god to defile themselves with the daughters of men and Gadreel leads Eve astray.
The role played by the material from Jubilees or allied with Jubilees in the crystallization of this specific Noachic material in Sefer Harazim and Sefer Raziel is most significant. 64 This is a later work, published in Amsterdam in 1701. 65 The passage cited by Jellinek is quite long and contains much interesting material. 66 The book contained secrets of the future and nature and the course of history. The text continues: And the angel Raziel opened the book and read it to Adam. And it came to pass when he heard the words of this holy book from the mouth of the angel Raziel, he fell upon his face trembling.
As already noted, it is conceivable that both Jubilees and Sefer Asaf Harofe are dependent on a third document. Himmelfarb (1994, 127–36) argues vigorously in support of this view. Another interesting analysis of this passage in the context of hekhalot and magical texts may be found in Swartz 1994, 225–26. e. See Muntner 2007. A detailed study is Aviv Melzer’s doctoral thesis of 1972. On the date, see 34–57. 36 The reference to a Noachic book in Jub. 10:14, therefore, is accompanied by a medical/demonic explanation of the human state, which also occurs either in a derived form or drawn from a similar source, in the much later Sefer Asaf Harofe.