"... The opening of 1Q20 ii 19 is reminiscent of 1 Enoch 106:4 cited in section C.1 above. In addition, both texts have Lamech petition Methuselah to ask Enoch for a true interpretation of the matter. As 106:4–7 shows, in the Birth of Noah the conversation between Lamech and Methuselah is more developed; in addition, unlike the Genesis Apocryphon, Lamech relays a description of Noah’s appearance to Methuselah. As this repetition forms part of the strategy of the author of the Birth of Noah, and since the absence of it in 1Q20 is hard to explain as an omission of such material, it is likely that this part of the Genesis Apocryphon account retains the tradition in an earlier form. More elaborate in Genesis Apocryphon, however, are the credentials ascribed to Enoch. 1 Enoch 106:7 has Lamech petition and declare to his father ... The text says nothing more about Enoch other than that his abode is with the angels, leaving readers to infer that for this reason he would be ideally positioned to know something (from them) about the significance of the child. This inference is spelt out more fully in 1Q20, which has Lamech declare, in indirect speech, that the angels act as Enoch’s informants ..."