Enochic Judaism — a Judaism without the Torah and the Temple?is "the high mountain," 25:3; the second is "the holy mountain" at the center
of the earth, 26:1-2. The two mountains are clearly to be identified as Sinai
and Zion.^29 Sinai seems also alluded to as the throne of God in 18:8. Both in
18:8 and 25:3 the description of Sinai has some similarities with what is said
about Sinai in 1:4: it is the location of God's final theophany.^30
The second mountain is Zion. Here the eschatological temple of God
will be situated, 25:5-6, GrPan: ev romp ayiw, TOV OIKOV TOU Oeoti, TO cryiov,
with Ethiopic equivalences. This is the eternal resting place of the righteous,
25:5-7, while the sinners after the judgment are located in the Hinnom Valley
beneath, 27:2-5. The text collects from broad traditions known from the He
brew Bible where Zion has the central role in the eschatological drama; see
for instance the final section of Isaiah, 65:17-66:24.
There is accordingly no need to expect a reference to the Torah in the
passage about Sinai in 1 En 1:4. The passage draws on the presumably oldest
Sinai tradition where Sinai is the abode of God, who reveals himself in the-
ophanies. There is, however, more reason to ask why only Sinai is picked up
from the eschatological scenery in 1 En 25-27 and Zion left out. In a broad
tradition in the Hebrew Bible it is Zion, and not Sinai, that is in the center of
the eschatological drama. If there is any implied polemic in 1 En 1:4,9, it is in
the exclusion of Zion in the final judgment and salvation.
If Sinai isolated does not imply the Torah in 1 En 1:4, there is an impor
tant link from 1:4 to 1:9 and further to 5:4 that may establish a Torah refer
ence. 1 En 1:9 concludes the theophany starting in 1:4 by underlining the
wicked words and deeds of the sinners. Then the deeds of nature are listed as
contrast in 2:1-5:3. In 5:4 the deeds of the sinners are picked up again, creat
ing a bridge to i:9.^31
The central passage in 5:4 is commonly translated "you have not acted
according to his commandments." The word "commandment" translates
Ethiopic te'zaz and Greek evroXf]. The Greek word is the common transla
tion in LXX for Hebrew niXD, the ordinary word for "commandment" that
often parallels "torah" in the Hebrew Bible, frequently in Neh 8-10 (9:13,14,
29, 34; 10:30). The terminology of 5:4 is closely connected to Sinai in 1:4. It is
therefore tempting to connect Sinai and law, although one could argue that
- J. J. Collins, "Before the Fall: The Earliest Interpretations of Adam and Eve," in
The Idea of Biblical Interpretation: Essays in Honor of James L. Kugel, ed. H. Najman and
J. Newman (Leiden: Brill, 2004), 293-308 (here 302-4); Nickelsburg, 1 Enoch 1, 54f, 3i2ff. - Cf. K. C. Bautch, A Study of the Geography of 1 Enoch 17-19, JSJSup 81 (Leiden:
Brill, 2003), 120-25. - Cf. Nickelsburg, 1 Enoch 1, i$jf.