"... miraculous Noachic birth stories are attested in other Second Temple literature, such as Genesis Apocryphon, 1 Enoch 106, and 1Q19, and can therefore be used to set a precedent for the presentation of a Noachic figure in 4Q534–536. On the other hand, the details of the birth narrative in 4Q534–536 do not match other stories of Noah’s birth. In 4Q534–4Q536, for example, the infant is described as having red hair, a lentil on his face, and small birthmarks on his thigh. He is born in “the fifth hour” of the night, comes out “whole” at a weight of “350 shekels,” and “sleeps until half his days are done.” In contrast, 1 Enoch 106:2–3 states ... In 1 Enoch, Noah is described as angelic because the author is attempting to contrast Noah with the Watchers, and also to foreshadow the salvific mission that Noah has been chosen to undertake. Lamech unsurprisingly suspects Noah of being the offspring of a Watcher because of his angelic appearance. He goes to Methuselah, who in turn travels to the “ends of the earth” to ask Enoch about the truth of Lamech’s son Noah (106:8–18). Enoch, however, explains to Methuselah that Noah is in fact Lamech’s child, and he will “be righteous and blameless. And call his name Noah for he will be your remnant from whom you will find rest” (1 Enoch 106:18). Thus, in its present context, the imagery used to describe Noah’s birth signifies his righteous perfection as well as his salvific mission to be carried out six hundred years later. It was on account of the Fallen Angels that the world will be destroyed, but it will also be saved on account of an angel-like man, Noah ..."