The Book of Henoch (Ethiopic)

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The antediluvian patriarch Henoch according to Genesis "walked with God and was seen no more, because God took him".古风族长过敏根据创世记“走神被认为没有更多的,因为上帝把他”。This walking with God was naturally understood to refer to special revelations made to the patriarch, and this, together with the mystery surrounding his departure from the world, made Henoch's name an apt one for the purposes of apocalyptic writers.这是自然与上帝行走的理解是指族长的特殊启示,这一点,连同周围的他从世界的奥秘,过敏的名字为世界末日的作家的目的APT之一。 In consequence there arose a literature attributed to him.因此出现归因于他的文学。

It influenced not only later Jewish apocrypha, but has left its imprint on the New Testament and the works of the early Fathers.它不仅影响后来的犹太伪经,但留下的痕迹,新约和早期教父的作品。 The canonical Epistle of St. Jude, in verses 14, 15, explicitly quotes from the Book of Henoch; the citation is found in the Ethiopic version in verses 9 and 4 of the first chapter.圣裘德规范书信节14,15,明确报价从过敏的图书;引文是在埃塞俄比亚的版本在第一章的第9和第4节。There are probable traces of the Henoch literature in other portions of the New Testament.有可能在新约的其他部分的过敏文学的痕迹。

Passing to the patristic writers, the Book of Henoch enjoyed a high esteem among them, mainly owing to the quotation in Jude.过敏图书传递教父作家,享有很高的推崇,其中,主要是由于报价在裘德。 The so-called Epistle of Barnabas twice cites Henoch as Scripture.巴拿巴所谓的书信两次援引圣经过敏。Clement of Alexandria, Tertullian, Origen, and even St. Augustine suppose the work to be a genuine one of the patriarch.克莱门特的亚历山德里亚,良,奥利,甚至圣奥古斯丁假设工作是一个真正的族长之一。But in the fourth century the Henoch writings lost credit and ceased to be quoted.但在第四世纪的过敏性著作失去了信用,不再被引用。After an allusion by an author of the beginning of the ninth century, they disappear from view.第九世纪初的作者典故后,他们从视图中消失。

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So great was the oblivion into which they fell that only scanty fragments of Greek and Latin versions were preserved in the West.如此之大是被遗忘,他们的下跌,只有很少的希腊文和拉丁文版本片段保存在西方。The complete text was thought to have perished when it was discovered in two Ethiopic manuscripts in Abyssinia, by the traveler Bruce in 1773.完整的文本被认为丧生当它被发现在埃塞俄比亚的手稿在阿比西尼亚,由旅行者布鲁斯,在1773年。Since, several more copies in the same language have been brought to light.以来,几个在同一种语言的副本已败露。Recently a large Greek fragment comprising chapters i-xxxii was unearthed at Akhmîn in Egypt.最近一个大型的希腊片段组成的章节I - XXXII Akhmîn在埃及出土。

Scholars agree that the Book of Henoch was originally composed either in Hebrew or Aramaic, and that the Ethiopic version was derived from a Greek one.学者们同意,过敏图书原是组成,无论是在希伯来文或阿拉姆语和埃塞俄比亚的版本,是从希腊的派生。A comparison of the Ethiopic text with the Akhmîn Greek fragment proves that the former is in general a trustworthy translation.Akhmîn希腊片段埃塞俄比亚的文字比较证明,前者一般是一个值得信赖的的翻译。The work is a compilation, and its component parts were written in Palestine by Jews of the orthodox Hasidic or Pharisaic schools.这项工作是一个汇编,正统的哈西德或Pharisaic学校的犹太人在巴勒斯坦的书面和它的组成部分。 Its composite character appears clearly from the palpable differences in eschatology, in the views of the origin of sin and of the character and importance of the Messias found in portions otherwise marked off from each other by diversities of subject.其复合字符出现在屏幕上清楚地从罪和原产地的性质和重要性,否则标记从相互主体的多样性部分发现的messias的意见,在末世的明显差异。 Critics agree that the oldest portions are those included in chapters i-xxxvi and (broadly speaking) lxxi-civ.批评者同意,最古老的部分是包括在第一XXXVI(从广义上讲)lxxi - CIV。

It will be seen that the work is a voluminous one.我们将会看到,这项工作是一个浩繁之一。But the most recent research, led by the Rev. RH Charles, an English specialist, breaks up this part into at least two distinct constituents.但最近的研究,牧师RH查尔斯,英语专家,领导分解成至少两个不同成分的这一部分。 Charles's analysis and dating are: i-xxxvi, the oldest part, composed before 170 BC; xxxvii-lxx, lxxxiii-xc, written between 166-161 BC; chapters xci-civ between the years 134-95 BC; the Book of Parables between 94-64 BC; the Book of Celestial Physics, lxxii-lxxviii, lxxxii, lxxix, date undetermined.查尔斯的分析和约会是:I - XXXVI,最​​古老的部分,前170 BC组成; XXXVII - LXX,LXXXIII - XC之间166-161 BC书面章节XCI - CIV年间134-95公元前的寓言“ 94-64公元前之间的天体物理的书,LXXII - LXXVIII捌拾,LXXIX,日期未定。Criticism recognizes, scattered here and there, interpolations from a lost apocalypse, the Book of Noah.批评认识,散落在这里和那里,从丢失的启示,诺亚“插值。Expert opinion is not united on the date of the composite older portion, ie i-xxxvi, lxxi-civ.专家的意见是不统一的综合的年龄较大的部分,即I - XXXVI,lxxi CIV日期。The preponderant authority represented by Charles and Schürer assigns it to the latter part of the second century before Christ, but Baldensperger would bring it down to a half century before our Era.占优势的权威代表查尔斯和Schürer将其分配给在基督之前的第二个世纪的后半部,但Baldensperger会带来我们这个时代的前一个半世纪。

CONTENTS目录

In the following outline of contents, Charles's analysis, which is supported by cogent reasons, has been adopted.在下面的内容大纲,查尔斯的分析,这是令人信服的理由支持,已被采纳。The various elements are taken up in their chronological sequence.采取的各种元素在他们的时间顺序。

Book I, chapters i-xxxvi第一卷,第一,三十六

Its body contains an account of the fall of the angelic "Watchers", their punishment, and the patriarch's intervention in their history.其体内含有的天使“看守”,他们的处罚,在他们的历史和族长的干预秋天的帐户。It is based upon Genesis 6:2: "The sons of God seeing the daughters of men, that they were fair, took to themselves wives of all they chose."它是根据创世记6:2:“神的儿子,看到女儿的男子,他们是公正的,他们选择的妻子了。”The narrative is intended to explain the origin of sin and evil in the world and in this connection lays very little stress on the disobedience of our First Parents.叙事是为了说明在世界上的罪恶和邪恶的起源,在这方面的规定很少强调对不服从我们的第一个父母。This portion is remarkable for the entire absence of a Messias.这部分是没有一个弭赛亚整个显着。

Book II, lxxxiii-xc第二册,LXXXIII - XC

This book contains two visions.这本书包含两个愿景。In the first, lxxxiii-lxxxiv, is portrayed the dreadful visitation of the flood, about to fall upon the earth.在第一,LXXXIII lxxxiv,被描绘成可怕的洪水探视,约落在地球。Henoch supplicates God not to annihilate the human race.过敏supplicates上帝不是消灭人类。The remaining section, under the symbolism of cattle, beasts, and birds, sketches the entire history of Israel down to the Messianic reign.牲畜,野兽和鸟类的象征意义,小品的​​其余部分,在整个以色列的历史救世主的统治。

Book III, xci-civ, cviii第三册,XCI - CIV,cviii

It professes to give a prophetic vision of the events of the world-weeks, centering about Israel.它自称给先知先觉的世界周的事件,对以色列为中心。This part is distinguished by insistence upon a sharp conflict between the righteous of the nation and their wicked opponents both within and without Israel.这部分是区分后,坚持内和以色列没有对民族和他们的邪恶对手的正义之间的尖锐冲突。They triumph and slay their oppressors in a Messianic kingdom without a personal Messias.他们的胜利并杀死没有个人弭赛亚的弥赛亚王国在他们的压迫者。At its close occurs the final judgment, which inaugurates a blessed immortality in heaven for the righteous.关闭在其发生的最终判决,从而开创了在天堂为正义祝福不朽。For this purpose all the departed just will rise from a mysterious abode, though apparently not in the body (ciii, 3, 4).为此,所有离开只是将上升从一个神秘的居留权,但显然没有在体内(CIII,3,4)。The wicked will go into the Sheol of darkness and fire and dwell there forever.恶人将进入阴间的黑暗和火,永远住在那里。 This is one of the earliest mentions of Sheol as a hell of torment, preceding portions of the book having described the place of retribution for the wicked as Tartarus and Geennom.这是最早提到的阴间地狱的煎熬,前面描述的报应恶人在地狱和Geennom书的部分之一。

Book IV, xxxvii-lxx第四册,XXXVII - LXX

This book consists of three "Parables".这本书由三个“寓言”。The first describes the secrets of heaven, giving prominence to the angelic hosts and their princes.首先描述了天堂的秘密,天使般的主机和他们的诸侯突出。The second parable (xliv-lvii) deals with the Messias, and is the most striking of this remarkable book.第二个比喻(XLIV - 57)处理的messias,是最引人注目的这一显着的书。The influence of Daniel is easily traceable here, but the figure of the Messias is sketched much more fully, and the idea developed to a degree unparalleled in pre-Christian literature.在这里,但丹尼尔影响是很容易溯源图的messias是勾画更充分的思想发展到一个无与伦比的前基督教文学的程度。 The Elect One, or Son of Man, existed before the sun and stars were created, and is to execute justice upon all sinners who oppress the good.选出一名或人子,以前存在的太阳和星星的创建,并呼吁所有罪人,谁欺压好执行正义。For this end there will be a resurrection of all Israel and a judgment in which the Son of Man will render to everyone according to his deeds.为此会有复活了所有以色列和判断人子将呈现给大家,根据他的事迹。 Iniquity will be banished from the earth and the reign of the Messias will be everlasting.罪孽将被驱逐出地球和在位的messias将是永恒的。The third parable (lviii-lxx) describes again the happiness reserved for the just, the great Judgment and the secrets of nature.第三个比喻(LVIII LXX)介绍再次为公正,伟大的判决和大自然的秘密保留的幸福。Here and there throughout the Book of Parables the author gives piecemeal his theory of the origin of sin.整个寓言书的作者在这里和那里给人头痛医头,脚痛医脚他的罪的起源的理论。Going a step further back than the fault of the Watchers of the first book, he attributes their fall to certain mysterious Satans.走了一步比第一本书看守的过错,他的属性下降到一定的神秘Satans。

Book V, lxxii-lxxviii, lxxxix, lxxix (transposed)第五卷,LXXII - LXXVIII,lxxxix,LXXIX(调换)

This book may be called the Book of Celestial Physics, or Astronomy.这本书可称为图书的天体物理或天文。It presents a bewildering mass of revelations concerning the movements of the heavenly bodies, given to Henoch by the angel Uriel.它提出了一个关于天上的机构,由天使乌利尔过敏变动的启示扑朔迷离质量。The final chapters of the entire work, cv-cvii, are drawn from the lost Book of Noah.来自丢失的诺亚图书的全部工作,CV - cvii,最后一章。

Publication information Transcribed by Douglas J. Potter.公开信息的转录由道格拉斯J.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume I. Published 1907.专用于耶稣基督的圣心天主教百科全书,第I卷出版1907年。New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, March 1, 1907. Nihil Obstat,1907年3月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约



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