1 This is the blessing Moses the man of God pronounced upon the Israelites before his death. 2 He said: “The Lord came from Sinai and revealed himself to Israel from Seir. He appeared in splendor from Mount Paran, and came forth with ten thousand holy ones. With his right hand he gave a fiery law to them. 3 Surely he loves the people; all your holy ones are in your power. And they sit at your feet, each receiving your words. 4 Moses delivered to us a law, an inheritance for the assembly of Jacob.
1 Enoch 1:9
7 And the earth shall be ⌈wholly⌉ rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men). 8 But with the righteous He will make peace. And will protect the elect, And mercy shall be upon them. And they shall all belong to God, And they shall be prospered, And they shall ⌈all⌉ be blessed. ⌈And He will help them all⌉, And light shall appear unto them, ⌈And He will make peace with them⌉. 9 And behold! He cometh with ten thousands of ⌈His⌉ holy ones To execute judgement upon all, And to destroy ⌈all⌉ the ungodly: And to convict all flesh Of all the works ⌈of their ungodliness⌉ which they have ungodly committed, And of all the hard things which ungodly sinners ⌈have spoken⌉ against Him.
Notes and References
"... 1 Enoch 1:3-7, 9, according to Bauckham, represents a “kind of anthology of phrases and themes from Old Testament ‘day of the Lord’ theophany passages.” Bauckham has discovered five such texts to which he believes the writer of 1 Enoch is alluding: Deuteronomy 33:2; Isaiah 40:4, 10; Jeremiah 25:31; Micah 1:3-4; Habakkuk 3:3-9. All of these texts specifically refer to the eschatological “coming of Yahweh” in judgment. These passages speak of the coming of YHWH, therefore Jude’s insertion of kurios into his quotation of 1 Enoch 1:9 probably has as it referent the tetragrammaton. The question now remains as to where Jesus fits into the equation. At this point a phenomenon takes place known as the “referential shift of ‘Lord’ from God to Christ” specifically in regards to texts relating an eschatological theophany. The issue becomes one of ontology vs. functionality. That is, according to Bauckham, Jesus’s title as kurios represented his status as messiah rather than his status as God. Therefore, kurios is not so much an ontological designation of Jesus as God, but a functional designation of Jesus as God’s agent ..."
Beckham, Joel The Apocalyptic Hermeneutic of the Primitive Church: How 1 Enoch shaped Jude's Christology and its implications for the Church (p. 60) Southeastern Baptist Theological Seminary, 2015