《《The book of Enoch》（以诺书）》狱蛇

4、Special Introduction 1

　　§ 1. The book of Enoch is an apocryphal work.

　　Etymologically the word apocrypha does not, and originally did not, possess the sensus in malam partem in which it is now generally used.(闪族语) was, in contradistinction from（闪族语）, i.e. read openly in a congregation, employed either to designate a book that was hidden, used only in private circles, or it signified a book of which not only the origin was hidden or unknown, but whose contents were also, i.e. veiled in the language of allegory, symbolism, and other figurative speech.[1]Canonical and apocryphal are then not in themselves contradictory terms, and a book could be both at the same time. Hence, too, we can easily understand how Epiphanius can call the Revelation an 在rc6Kpuφov without thereby casting the least reflection on its apostolic origin and canonical authority.[2]Although the Old Testament books now called apocrypha were received with some suspicion by the early Fathers, practically they were regarded as of equal authority with the canonical writings. Only Jerome, in his Prologus Galeatus to Samuel, assumes an opposing position, and calls them apocrypha; but the merit of making this word synonymous with non-canonical remained for Carlstadt, who seized on Jerome’s idea and developed it in his tract, De canonicis scripturis libellus, 1520. Since that time the Protestant church has used this word in this latter sense.[3]In the English Bible the word Apocrypha was not used for these books until the second edition of Cranmer’s Bible in 1549, while in the first edition, in 1539, and Matthew’s translation, 1537, they are still called Hagiographa.[4]

　　Of these apocryphal works one species is embraced under the term apocalyptic. This latter class is of a prophetic character, and under the assumption of a super human source of information seeks to unravel the mysteries of the present and the future. The contents are generally of a strictly religious character, and contain revelations concerning the kingdom of God and its development, but also discussions of theological questions, such as the relation existing between man’s sin and God’s justice, and explanations of the wonderful workings of God in nature and its laws. The incitement to the composition of such pseudo-prophecies must not be sought for so much in a morbid curiosity and a fanciful imagination as in an anxious desire to understand the workings of Providence, or even in a doubt concerning the promises given of old. They frequently owe their existence to the birth-throes of the persecuted and despairing children of God. Consequently the object is generally an apologetic and exhortative one.

　　Both in contents and form they differ from the prophetic books of the old covenant. While these latter form a collection of prophecies, or anthology of different prophecies uttered at different times, and are often unchronologically arranged, the apocalyptic writings generally contain a chain of such prophecies closely connected with each other. In form the enigmatical method of presentation is followed. Symbolical representations and figurative speech in general are employed, names and dates that could disclose the true author and his time are studiously avoided, and to give the whole the impress of antiquity and authority the most notable and pious[5] in the history of Israel are made the bearers of these revelations. All these works, to a greater or less extent, connect with the book of Daniel as the first and typical apocalyptical writing, and, like it, direct the suffering faithful from the afflictions of their own times to the speedy inauguration of the Messianic times, as the period when their hopes shall be realized and the promises of God redeemed.

　　That one specimen of this peculiar literature is ascribed to Enoch can certainly be no surprise, as the enigmatical words in which his history is recorded Gen. v. 21-24 was a valuable possession in the hands of an apocalyptic writer. The statements there left ample room for a vivid imagination to supply unwritten history, while antiquity and piety made Enoch a welcome name to give force and authority to a book, and the “walking with God” of Enoch and his translation to heaven, which correct exegesis has always read in this passage,[6]founded his claim of having enjoyed close communion with God and having possessed superhuman knowledge. That the(闪族语)is conceived by our author as a retirement from the earth to the region of higher angelic beings, and the acquisition of superhuman knowledge there, is clear from En. 12: 2,[7] and the method of receiving revelation is shaped accordingly, Enoch receiving his information not so much by dreams and visions as the prophets of old, but rather on a tour in company with the angels made to the ends of the earth and the heavens. In the Parables, 37-71, however, this does not so much exert an influence on the manner of acquiring heavenly wisdom, although the close communication with the angels is there too a prominent characteristic. The number of years in Enoch’s life being three hundred and sixty-five, corresponding to the number of days in a solar year, this fact suggested the idea of making him the bearer of all kinds of secrets concerning nature and its operations and laws. Whether our author thereby gave expression to an ancient tradition among the people or originated the idea must, in the nature of the case, remain doubtful, although the former might seem probable, as a writer of the first century B.C., Alexander Polyhistor, as quoted by Eusebius, Praeparatio Evangelica, ix. 17, 5 (ed. Heinichen, vol. ii. p. 21), contends that Enoch first discovered (闪族语)astrology(astronomy), over against the claims of the Egyptians. In harmony with this claim is the tradition recorded by Josephus, Antiq. i. 8, that Abraham first brought the knowledge of astronomy and arithmetic from Chaldea to Egypt, and from there they were then transplanted to Greece.

　　Accordingly later Jewish tradition has made Enoch not only the father of arithmetic and astrology, but also the inventor of the alphabet and the first author, to whom many books were ascribed.[8] Thus we read of the “books” of Enoch in the Book of the Jubilees, Test. xii. Patriarch.; Origen, c. Celsum v. p. 267, and Homil. 28 in Num. 34; Augustine, Civ. Dei, xv. 23; Jerome, Script. Eccles. 4; and Georgius Syncellus quotes from the first book of Enoch concerning the watchmen. With his literary fame walked hand in hand his renown for piety, so that the translated Enoch is even made the Metatron i.e (闪族语) or chief of those angels that stand before the throne of God.[9]

　　Among Mohammedan writers Enoch stood high as an inventor and literary character. In addition to the discoveries attributed to him by Jewish tradition, Moslem fame honors him with the invention of sewing.[10] He is mentioned but once in the Koran, in Sura xix. 57, under the name of Edris, i.e. the learned, and is called a prophet. Beidawi, the best Arabic commentator on the Koran, remarks on this passage that no less than thirty divinely revealed books were ascribed to his authorship.[11] Of the writings attributed to this ancient and pious favorite of God one of a prophetic character is made especially famous and important by being quoted by a canonical writer, Jude, Epist. 14, 15, of which work Tertullian[12]asserts that it still existed in his times. This is, as we have seen, the work before us.

　　Reference:
　　[1]Cf. Schürer in Herzog, R. E.(2d ed.), vol. i. p. 484.
　　[2]Cf. Volkmar, Das vierte Buch Esra und apokal. Gehcimnisse überhaupt. p. 2.
　　[3]Cf. Schürer, l.c., and the different Introductions to the Old and New Testament.
　　[4] Cf. Kitto, Cyclopaedia of Bibl Lit.(3d ed.), i. 168.
　　[5] Thus we have the Apocalypse of Baruch, the Assumptio Mosis, the Ascensio Isaiae, Fourth Ezra, and here the book of Enoch.
　　[6]Enoch is not again mentioned in the canonical books of the Old Testament, but twice in the Son of Sirach, xliv. 16 and xlix. 4, and in both passages the “and he was not” is regarded as synonymous with translation into heaven, proceeding from the correct assumption that the word 丁:J:J丁N.丁, Gen. v. 24, forms a contrast to the well-known n口11, used when speaking of the death of the other patriarchs. The same view is expressed by the LXX on Gen. v. 24, by Josephus Antiq. ix. 2, 2, by the author of the Epistle to the Hebrews
　　xi. 5, the Targum of Jonathan, 1 Clem. ad Cor. ix. 3, and early writers in general. For the view of the other Targumim, and the Oriental versions, see Pichard, Le Livre d’ Hénoch sur l’ amitié, p. 23 sq.
　　[7]Cf. also Liber Cosri (ed. Buxtorf), p. 153.
　　[8] Cf. Winer, Bibl. Realwörterbuch, Art. “Henoch.”
　　[9] Cf. Targ. Jonath. to Gen. v. 24, and Pichard, l.c. p. 29 sq. Buxtorf, Lex. Under(闪族语) and Jellinek Bet-ha-Midrasch, ii. p. xxx, and 114-117; iii. p. 155-160.
　　[10]Cf. Pichard, l.c. p. 37.
　　[11]Cf. Beidawi, Commentarius in Coranum (ed. H. O. Fleischer), p. 583.
　　[12]Cf. De Idol. 4 and De Cultu Feminar, ii. 10.