The Book of Henoch (Ethiopic)本書的過敏性(衣索比亞)

Catholic Information 天主教信息

The antediluvian patriarch Henoch according to Genesis "walked with God and was seen no more, because God took him".老古董的族長過敏根據成因“與神同行,並沒有看到,因為神把他”。 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.這與神同行很自然地理解為是指特殊啟示的族長,這一點,再加上他離開世界的謎團,過敏的名字世界末日的作家而言,一個恰當的。 In consequence there arose a literature attributed to him.因此,便出現歸因於他的文學。

It influenced not only later Jewish apocrypha, but has left its imprint on the New Testament and the works of the early Fathers.這不僅影響了後來的猶太偽經,但新約和早期教父的作品上留下了印記。 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.規範的書信聖裘德,14,15節,明確地引用了本書的過敏性引用被發現在埃塞俄比亞的版本9個和4第一章中的詩句。 There are probable traces of the Henoch literature in other portions of the New Testament.有可能的過敏性文學中的其他部分的新約的痕跡。

Passing to the patristic writers, the Book of Henoch enjoyed a high esteem among them, mainly owing to the quotation in Jude.本書的過敏性傳遞到教父作家,享有崇高的敬意其中,主要是由於報價在裘德。 The so-called Epistle of Barnabas twice cites Henoch as Scripture.所謂的使徒巴拿巴兩次引用過敏聖經。 Clement of Alexandria, Tertullian, Origen, and even St. Augustine suppose the work to be a genuine one of the patriarch.克萊門特的亞歷山德里亞,良,俄,甚至聖奧古斯丁假設工作是一個真正的族長。 But in the fourth century the Henoch writings lost credit and ceased to be quoted.但在第四世紀的過敏性著作失去了信用,並不再被引用。 After an allusion by an author of the beginning of the ninth century, they disappear from view.後一個典故,由開始的第九屆世紀的作者,他們從視野中消失。

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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,下跌到他們的遺忘,只有很少的希臘文和拉丁文版本的碎片被保存在西方。 The complete text was thought to have perished when it was discovered in two Ethiopic manuscripts in Abyssinia, by the traveler Bruce in 1773.被認為已經滅絕了,當它被發現於埃塞俄比亞的手稿在阿比西尼亞,由旅行者布魯斯在1773年的完整文本。 Since, several more copies in the same language have been brought to light.因為,多了份相同的語言已經敗露。 Recently a large Greek fragment comprising chapters i-xxxii was unearthed at Akhmîn in Egypt.最近一個大希臘語片段,包括I-三十二章在埃及出土Akhmîn的。

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.學者一致認為,無論是在希伯來文或阿拉姆語和ethiopic版本是來自一個希臘的一個最初由本書的過敏性。 A comparison of the Ethiopic text with the Akhmîn Greek fragment proves that the former is in general a trustworthy translation. ethiopic文本與的Akhmîn希臘片段的比較表明,前者是一般一個值得信賴的翻譯。 The work is a compilation, and its component parts were written in Palestine by Jews of the orthodox Hasidic or Pharisaic schools.這項工作是彙編成冊,和它的各個組成部分寫在巴勒斯坦猶太人的正統哈西德派或pharisaic的學校的。 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.它的複合字符出現在屏幕上清楚地從這些顯而易見的差異,在末世,在罪惡的起源和意見的性質和重要性的messias否則標誌著從彼此多樣性的主題部分。 Critics agree that the oldest portions are those included in chapters i-xxxvi and (broadly speaking) lxxi-civ.批評者認為,最古老的部分所包含的章節中,我三十六(廣義地說)LXXI-CIV。

It will be seen that the work is a voluminous one.將會看到,它的工作是一項浩繁。 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,由牧師銠查爾斯,一個英語專科,打破了這部分至少有兩個不同的成分。 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.查爾斯的分析和約會是:三十六,最古老的部分,由前170 BC; XXXVII-LXX,LXXXIII-XC的,書面之間的公元前166-161年,XCI-CIV章之間多年來134-95 BC,這本書的比喻94-64 BC之間的天體物理學的書,LXXII-LXXVIII,捌拾貳,LXXIX,日期未定。 Criticism recognizes, scattered here and there, interpolations from a lost apocalypse, the Book of Noah.批評承認,散落在這裡和那裡,插值從丟失的啟示,諾亞書。 Expert opinion is not united on the date of the composite older portion, ie i-xxxvi, lxxi-civ.專家的意見是不團結的複合舊的部分,即I-三十六,LXXI-CIV的日期。 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.由查爾斯和Schürer為代表的權力分配的優勢在基督面前的第二個世紀的後半部分,但巴爾登施佩格帶來了一個半世紀前我們的時代。


In the following outline of contents, Charles's analysis, which is supported by cogent reasons, has been adopted.在下面的大綱內容,查爾斯的分析,這是令人信服的理由支持,已被採納。 The various elements are taken up in their chronological sequence.的各種元件採取了在他們的時間順序。

Book I, chapters i-xxxvi書我,我 - 三十六章

Its body contains an account of the fall of the angelic "Watchers", their punishment, and the patriarch's intervention in their history.它的機身包含了帳戶的秋天的天使“看守人”,他們的處罰,在他們的歷史和族長的干預。 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."它是根據創世紀6:2:“神的兒子看到了女兒的男子,他們是公平的,他們選擇了自己的妻子。” 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.敘事是為了說明在世界上的罪惡和邪惡的起源,並在這方面奠定了非常小的壓力,我們首先家長不服從。 This portion is remarkable for the entire absence of a Messias.這部分是為整個沒有一個messias顯著。

Book II, lxxxiii-xc第二冊,LXXXIII-XC

This book contains two visions.這本書包含兩個願景。 In the first, lxxxiii-lxxxiv, is portrayed the dreadful visitation of the flood, about to fall upon the earth.第一,LXXXIII lxxxiv,被描繪成可怕的探視的洪水,即將降臨地球。 Henoch supplicates God not to annihilate the human race.過敏性supplicates上帝不消滅人類。 The remaining section, under the symbolism of cattle, beasts, and birds, sketches the entire history of Israel down to the Messianic reign.的其餘部分,根據牛,野獸和鳥類的象徵意義,勾畫出整個歷史上,以色列救世主的統治。

Book III, xci-civ, cviii第三冊,XCI-CIV,CVIII

It professes to give a prophetic vision of the events of the world-weeks, centering about Israel.它自稱是給一個先見之明的世界星期的事件,以色列中心。 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.這部分的特點是堅持在一個正義的國家和他們的邪惡對手既沒有以色列之間的尖銳衝突。 They triumph and slay their oppressors in a Messianic kingdom without a personal Messias.他們的勝利,並殺死他們的壓迫者,沒有一個個人彌賽亞的彌賽亞王國。 At its close occurs the final judgment, which inaugurates a blessed immortality in heaven for the righteous.發生在其關閉的終審判決,它開創了一個在天上的祝福不朽的正義。 For this purpose all the departed just will rise from a mysterious abode, though apparently not in the body (ciii, 3, 4).為了這個目的,所有的離去只是將上升,從一個神秘的居留權,但顯然不會在體內(ciii,3,4)。 The wicked will go into the Sheol of darkness and fire and dwell there forever.惡人將進入陰間的黑暗和火永遠住在那裡。 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.這是最早提到的陰間地獄的煎熬,書的前面部分描述報應的作為地獄和Geennom的邪惡的地方之一。

Book IV, xxxvii-lxx第四冊,三十七LXX

This book consists of three "Parables".這本書由三個“寓言”。 The first describes the secrets of heaven, giving prominence to the angelic hosts and their princes.第一部分介紹了秘密天堂,突出的天使般的主機和他們的首領。 The second parable (xliv-lvii) deals with the Messias, and is the most striking of this remarkable book.第二個比喻(四十四57)處理與messias,最引人注目的是本了不起的書。 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.丹尼爾的影響是容易追查,但這個數字的messias勾勒出更加全面,發展到一定程度無以倫比前基督教文獻的想法。 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.互選一人,或人子,之前存在的太陽和星星,並在所有的罪人,誰欺壓好是執行正義。 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.為此,將有一個復活的所有以色列和判決,人子將呈現給大家,根據他的事蹟。 Iniquity will be banished from the earth and the reign of the Messias will be everlasting.罪孽將被放逐,從地球和在位的messias將是永恆的。 The third parable (lviii-lxx) describes again the happiness reserved for the just, the great Judgment and the secrets of nature.第三個比喻(LVIII-LXX)再次說明的只是,在大審判和大自然的秘密,保留的幸福。 Here and there throughout the Book of Parables the author gives piecemeal his theory of the origin of sin.在這裡和那裡的比喻貫穿全書的作者給出了頭痛醫頭,腳痛醫腳的罪惡的起源,他的理論。 Going a step further back than the fault of the Watchers of the first book, he attributes their fall to certain mysterious Satans.持續更進了一步比故障看守的第一本書,他的屬性下降到某些神秘的撒旦。

Book V, lxxii-lxxviii, lxxxix, lxxix (transposed)圖書V,LXXII-LXXVIII,LXXXIX,LXXIX(變調)

This book may be called the Book of Celestial Physics, or Astronomy.這本書可稱為天體物理學,或天文學的書。 It presents a bewildering mass of revelations concerning the movements of the heavenly bodies, given to Henoch by the angel Uriel.它提出了一個令人困惑的質量有關運動的天體,給過敏的天使烏列的啟示。 The final chapters of the entire work, cv-cvii, are drawn from the lost Book of Noah.最後一章的全部工作,CV-CVII,來自諾亞丟失的書。

Publication information Transcribed by Douglas J. Potter.公開信息轉錄由道格拉斯·J.·波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume I. Published 1907.獻給耶穌基督的聖心天主教百科全書第一卷出版,1907年。 New York: Robert Appleton Company.紐約:羅伯特·阿普爾頓公司。 Nihil Obstat, March 1, 1907. Nihil Obstat,1907年3月1日。 Remy Lafort, STD, Censor.人頭馬lafort,性病,檢查員。 Imprimatur.的認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教,大主教紐約

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