ently the cosmological revelations of Enoch); the historical
retrospect closes before the robbery and desecration of the temple
by Antiochus Epiphanes (170, 168 B.C.), of which the seer knows
nothing. The chronological error here amounts to sixty or seventy
years.

In the Introduction, p. xii, by a typographical error which is
repeated on p. xxii, Dr. Schechter says that the 390 years of the
text would bring us "to within a generation of Simon the Just, who
flourished about 290 B.C.," and twenty years more would bring us
into the midst of the hellenistic persecutions preceding the
Maccabaean revolt (about 170 B.C.). Margoliouth, whose hypothesis
490 does not suit any better than 390, takes courage from
Schechter's doubts to disregard the numbers altogether. Gressmann
(Internationale Wochenschrift, March 4, 1911) is led by metrical
considerations to treat all the chronological notices as
interpolations, and gives them no further consideration. But even if
the figures were introduced by a later hand, they may still
represent the tradition of the sect.

14 Perhaps we should emend _ma'mado_, "station," i.e. sect.

15 See below, p. 350, 354 f.

16 Cf. Isa. 30 20 f.

17 The Septuagint renders _yahid_ most frequently by {~GREEK SMALL LETTER ALPHA WITH PSILI~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}, less
often by {~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ETA WITH OXIA~}{~GREEK SMALL LETTER FINAL SIGMA~}.

18 The same prophecy which was applied by Akiba to Bar Cocheba and by
the Dositheans to their founder (see below, p. 362).

19 The sect rejects the temple in Jerusalem and its worship. Cf. 20 21
f., in the last crisis, "they will lean upon God ... and will
declare the sanctuary unclean and will return to God."

20 Perhaps better, keep aloof, by vow and ban, from unrighteous,
unclean gain.

21 See below, p. 353.

22 The name comes from Isa. 28 14, where the scorners are the rulers in
Jerusalem, who boast of their covenant with