Helge S. Kvanvigdes Berges Sinai impliziert die Gabe der Tora."^26 Likewise, he claims that l En
5:4 contains a reference to the Mosaic Torah revealed at Sinai.^271 am severely
in doubt that the concept of the Mosaic Torah as we know it from Neh 8-10
and the Pentateuch simply can be taken for granted in these passages.
The background of 1 En 1-5 is not to be sought outside the Enochic
traditions, but inside. 1 En 1-5 is primarily formed on the basis of the
Watcher Story as a master narrative: 1:2 in relation to the vision in chaps. 14-
15, the Watchers in 1:5, the proud words and the curse in 1:9; 5:5-7 in relation
to 6:3-5; "no peace" in 5:4-5 in relation to 12:5-6; 13:1; 16:4; the fate of the righ
teous in 1:7-8; 5:6-9 in relation to 10:7, 16-22; 11:1-2. The basic plot in the two
sections is the same. Both the Watchers and the sinners have violated the
cosmic order; cf. 2:1-5:4. What takes place in a mythical realm in 1 En 6-16 is
transferred to the human realm in 1 En 1-5.
But there are some important differences. 1 En 6-16 tends to depict hu
mans most as victims, while they are responsible for their acts in 1-5. The de
scription of the righteous in 10:16-11:2 has a more universal outlook: "all the
sons of men will become righteous," 10:21. 5:5-9 is narrower in its outlook;
the chosen form a distinct group over against the sinners. And in 5:8 wisdom
is promised for the chosen, a motif lacking in 10:16-11:2. It seems as if 1 En 1—
5 reflects a later stage in history when the Enochians have a more distinct
profile.
Three passages need special attention in regard to the Torah: 1 En 1:4,9,
and 5:4.1 En 1:4, 9 describes a theophany where God will come with myriads
of holy ones from his heavenly dwelling and tread on Mount Sinai to execute
judgment. This text has two important referential backgrounds. First, the
text clearly draws on motifs found in what scholars maintain is the oldest Si
nai tradition.^28 God reveals himself in a theophany coming from Sinai as his
dwelling to rescue his people (Judg 5:4-5; Deut 33:2; Ps 68:8-9,18). These mo
tifs of "the God of Sinai," theophany, and rescue are combined with the mo
tif of judgment similar to Mic 1:3-4.
The second important background is to be found in the Journeys of
Enoch, where the eschatological dwelling places of God, the righteous, and
the wicked are revealed. In 1 En 25-27 two mountains are described. The first
- Hoffmann, Das Gesetz in der fruhjitdischen Apokalyptik, 129.
- Hoffmann, Das Gesetz in der fruhjitdischen Apokalyptik, 131.
- F. Crusemann, The Torah: Theology and Social History of Old Testament Law (Ed
inburgh: T. & T. Clark, 1999), 31-37: K. Koch, "Jahwas Ubersiedlung vom Wustenberg nach
Kanaan: Zum Herkunft von Israels Gottesverstandnis," in Der Gott Israels und die Gotter des
Orients (Gottingen: Vandenhoeck & Ruprecht, 2007), 171-209 (here 190-92).