Құдай Енох кітабы: Апокрифтік мәтін және аңыздер

Hebrew religious text ascribed to Enoch
other writings attributed to Enoch

The Book of Enoch (also 1 Enoch;
Hebrew: סֵפֶר חֲנוֹךְ, Sēfer Ḥănōḵ; , Maṣḥafa Hēnok) is an ancient Hebrew apocalyptic religious text, ascribed by tradition to the patriarch Enoch who was the father of Methuselah and the great grandfather of Noah. The Book of Enoch contains unique material on the origins of demons and Nephilim, why some angels fell from heaven, an explanation of why the Genesis flood was morally necessary, and a prophetic exposition of the thousand year reign of the Messiah. Three books are traditionally attributed to Enoch, including the distinct works 2 Enoch and 3 Enoch. None of the three books are considered to be canonical scripture by the majority of Jewish or Christian church bodies. The older sections of 1 Enoch (mainly in the Book of the Watchers) are estimated to date from about 300–200 BC, and the latest part (Book of Parables) is probably to 100 BC. Modern scholars believe that Enoch was originally written in either Aramaic or Hebrew, the languages first used for Jewish texts; Ephraim Isaac suggests that the Book of Enoch, like the Book of Daniel, was composed partially in Aramaic and partially in Hebrew. Authors of the New Testament were also familiar with some content of the story. A short section of 1 Enoch (1:9) is cited in the New Testament Epistle of Jude, , and is attributed there to "Enoch the Seventh from Adam" (1 Enoch 60:8), although this section of 1 Enoch is a midrash on Several copies of the earlier sections of 1 Enoch were preserved among the Dead Sea Scrolls. Apart from this community, the Book of Enoch was excluded from both the formal canon of the Tanakh and the Septuagint and therefore, also from the writings known today as the Deuterocanon. The main reason for Jewish rejection of the book is that it is inconsistent with the teachings of the Torah. From the standpoint of Rabbinic Judaism, the book is considered to be heretical. For example, in 1 Enoch 40:1 10, the angel Phanuel (who is not mentioned elsewhere in scripture) presides over those who repent of sin and are granted eternal life. Some claim that this refers to Jesus Christ, as "Phanuel" translates to “the Face of God”. Another reason for the exclusion of the texts might be the textual nature of several early sections of the book that make use of material from the Torah; for example, 1 En 1 is a midrash of Deuteronomy 33. The content, particularly detailed descriptions of fallen angels, would also be a reason for rejection from the Hebrew canon at this period – as illustrated by the comments of Trypho the Jew when debating with Justin Martyr on this subject: "The utterances of God are holy, but your expositions are mere contrivances, as is plain from what has been explained by you; nay, even blasphemies, for you assert that angels sinned and revolted from God."

By the fifth century, the Book of Enoch was mostly excluded from Christian biblical canons, and it is now regarded as scripture only by the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church.

The Book of Enoch was considered as scripture in the Epistle of Barnabas (4:3) and by some of the early church Fathers, such as Athenagoras, Clement of Alexandria, and Tertullian, who wrote c. 200 that the Book of Enoch had been rejected by the Jews because it purportedly contained prophecies pertaining to Christ.

The Church of Jesus Christ of Latter day Saints does not consider 1 Enoch to be part of its standard canon, although it believes that a purported "original" Book of Enoch was an inspired book. The Book of Moses, first published in the 1830s, is part of the standard works of the Church, and has a section which claims to contain extracts from the "original" Book of Enoch. This section has many similarities to 1 Enoch and other Enoch texts, including 2 Enoch, 3 Enoch, and The Book of Giants. The Enoch section of the Book of Moses is believed by the Church to contain extracts from "the ministry, teachings, and visions of Enoch", though it does not contain the entire Book of Enoch itself. The Church considers the portions of the other texts which match its Enoch excerpts to be inspired, while not rejecting but withholding judgment on the remainder.

A sixth or seventh century fragmentary manuscript contains a Coptic version of the Apocalypse of Weeks. How extensive the Coptic text originally was cannot be known. It agrees with the Aramaic text against the Ethiopic, but was probably derived from Greek.

Of the Latin translation, only 1:9 and 106:1–18 are known. The first passage occurs in the Pseudo Cyprianic Ad Novatianum and the Pseudo Vigilian Contra Varimadum; the second was discovered in 1893 by M. R. James in an 8th century manuscript in the British Museum and published in the same year.

The only surviving example of 1 Enoch in Syriac is found in the 12th century Chronicle of Michael the Great. It is a passage from Book VI and is also known from Syncellus and papyrus. Michael's source appears to have been a Syriac translation of (part of) the chronicle of Annianos.

Ephraim Isaac, the editor and translator of 1 Enoch in The Old Testament Pseudepigrapha, writes that "1 Enoch is clearly composite representing numerous periods and writers". And that the dating of the various sections spans from early pre Maccabean (i. e. c. 200 BC) to AD 160. George W. E. Nickelsburg writes that "1 Enoch is a collection of Jewish apocalyptic traditions that date from the last three centuries before the common era".

Sir Walter Raleigh, in his History of the World (written in 1616 while imprisoned in the Tower of London), makes the curious assertion that part of the Book of Enoch "which contained the course of the stars, their names and motions" had been discovered in Saba (Sheba) in the first century and was thus available to Origen and Tertullian. He attributes this information to Origen,
although no such statement is found anywhere in extant versions of Origen. Outside of Ethiopia, the text of the Book of Enoch was considered lost until the beginning of the seventeenth century, when it was confidently asserted that the book was found in an Ethiopic (Ge'ez) language translation there, and Nicolas Claude Fabri de Peiresc bought a book that was claimed to be identical to the one quoted by the Epistle of Jude and the Church Fathers. Hiob Ludolf, the great Ethiopic scholar of the 17th and 18th centuries, soon claimed it to be a forgery produced by Abba Bahaila Michael. Better success was achieved by the famous Scottish traveller James Bruce, who, in 1773, returned to Europe from six years in Abyssinia with three copies of a Ge'ez version. One is preserved in the Bodleian Library, another was presented to the royal library of France, while the third was kept by Bruce. The copies remained unused until the 19th century; Silvestre de Sacy, in "Notices sur le livre d'Enoch", included extracts of the books with Latin translations (Enoch chapters 1, 2, 5–16, 22, and 32). From this a German translation was made by Rink in 1801. The first English translation of the Bodleian / Ethiopic manuscript was published in 1821 by Richard Laurence. Revised editions appeared in 1833, 1838, and 1842. In 1838, Laurence also released the first Ethiopic text of 1 Enoch published in the West, under the title: Libri Enoch Prophetae Versio Aethiopica. The text, divided into 105 chapters, was soon considered unreliable as it was the transcription of a single Ethiopic manuscript. In 1833, Professor Andreas Gottlieb Hoffmann of the University of Jena released a German translation, based on Laurence's work, called Das Buch Henoch in vollständiger Uebersetzung, mit fortlaufendem Kommentar, ausführlicher Einleitung und erläuternden Excursen. Two other translations came out around the same time: one in 1836 called Enoch Restitutus, or an Attempt (Rev. Edward Murray) and one in 1840 called Prophetae veteres Pseudepigraphi, partim ex Abyssinico vel Hebraico sermonibus Latine bersi (A. F. Gfrörer). However, both are considered to be poor—the 1836 translation most of all—and is discussed in Hoffmann. The first critical edition, based on five manuscripts, appeared in 1851 as Liber Henoch, Aethiopice, ad quinque codicum fidem editus, cum variis lectionibus, by August Dillmann. It was followed in 1853 by a German translation of the book by the same author with commentary titled Das Buch Henoch, übersetzt und erklärt. It was considered the standard edition of 1 Enoch until the work of Charles. The generation of Enoch scholarship from 1890 to World War I was dominated by Robert Henry Charles. His 1893 translation and commentary of the Ethiopic text already represented an important advancement, as it was based on ten additional manuscripts. In 1906 R. H. Charles published a new critical edition of the Ethiopic text, using 23 Ethiopic manuscripts and all available sources at his time. The English translation of the reconstructed text appeared in 1912, and the same year in his collection of The Apocrypha and Pseudepigrapha of the Old Testament. (with different dates of composition), themselves a product of much editorial arrangement, and were only later redacted into what is now called 1 Enoch.

1–5. Parable of Enoch on the Future Lot of the Wicked and the Righteous. 6–11. The Fall of the Angels: the Demoralization of Mankind: the Intercession of the Angels on behalf of Mankind. The Dooms pronounced by God on the Angels of the Messianic Kingdom. 12–16. Dream Vision of Enoch: his Intercession for Azazel and the fallen angels: and his Announcement of their first and final Doom. 17–36. Enoch's Journeys through the Earth and Sheol: Enoch also traveled through a portal shaped as a triangle to heaven. 17–19. The First Journey. 20. Names and Functions of the Seven Archangels. 21. Preliminary and final Place of Punishment of the fallen Angels (stars). 22. Sheol or the Underworld. 23. The fire that deals with the Luminaries of Heaven. 24–25. The Seven Mountains in the North West and the Tree of Life. 26. Jerusalem and the Mountains, Ravines, and Streams. 27. The Purpose of the Accursed Valley. 28–33. Further Journey to the East. 34–35. Enoch's Journey to the North. 36. The Journey to the South.

37. Superscription and Introduction

38. The Coming Judgment of the Wicked. 39. The Abode of the Righteous and the Elect One: the Praises of the Blessed. 40. The Four Archangels. 41.1–2. Anticipation of Judgment
41.3–9. Astronomical Secrets. 42. The Dwelling places of Wisdom and of Unrighteousness. 43–44. Astronomical Secrets.

45. The Lot of the Apostates: the New Heaven and the New Earth. 46. The Ancient of Days and the Son of Man. 47. The Prayer of the Righteous for Vengeance and their Joy at its coming. 48. The Fount of Righteousness: the Son of Man the Stay of the Righteous: Judgment of the Kings and the Mighty. 49. The Power and Wisdom of the Elect One. 50. The Glorification and Victory of the Righteous: the Repentance of the Gentiles. 51. The Resurrection of the Dead, and the Separation by the Judge of the Righteous and the Wicked. 52. The Six Metal Mountains and the Elect One. 53–54.6. The Valley of Judgment: the Angels of Punishment: the Communities of the Elect One. 54.7.–55.2. Noachic Fragment on the first World Judgment. 55.3.–56.4. Final Judgment of Azazel, the Watchers and their children. 56.5–8. Last Struggle of the Heathen Powers against Israel. 57. The Return from the Dispersion.

58. The Blessedness of the Saints. 59. The Lights and the Thunder. 60. Quaking of the Heaven: Behemoth and Leviathan: the Elements. 61. Angels go off to measure Paradise: the Judgment of the Righteous by the Elect One: the Praise of the Elect One and of God. 62. Judgment of the Kings and the Mighty: Blessedness of the Righteous. 63. The unavailing Repentance of the Kings and the Mighty. 64. Vision of the Fallen Angels in the Place of Punishment. 65. Enoch foretells to Noah the Deluge and his own Preservation. 66. The Angels of the Waters bidden to hold them in Check. 67. God's Promise to Noah: Places of Punishment of the Angels and of the Kings. 68. Michael and Raphael astonished at the Severity of the Judgment. 69. The Names and Functions of the (fallen Angels and) Satans: the secret Oath.

70. The Final Translation of Enoch. 71. Two earlier Visions of Enoch.