“Enoch (ancestor of Noah)”的意思、由来-开放百科全书

Enoch ({{IPAc-en|ˈ|iː|n|ə|k|audio=en-ca-Enoch.ogg}}){{efn|{{Hebrew name|hebrew=חֲנוֹךְ|tiber=Ḥanōḵ|stan=H̱anōḵ}}; {{lang-ar|أَخْنُوخ}} {{lang|ar-Latn|ʼAkhnūkh}}, [commonly in Qur'ānic literature]: {{lang|ar|إِدْرِيس}} {{lang|ar-Latn|ʼIdrīs}}}} is of the Antediluvian period in the Hebrew Bible. Enoch was son of Jared and fathered Methuselah.

This Enoch is not to be confused with Cain's son Enoch ({{Bibleref2|Genesis|4:17|9}}).

The text of the Book of Genesis says Enoch lived 365 years before he was taken by God. The text reads that Enoch "walked with God: and he was no more; for God took him" ({{Bibleref2|Gen|5:21–24|9}}), which some Christians interpret as Enoch's entering Heaven alive.

Enoch is the subject of many Jewish and Christian traditions. He was considered the author of the Book of Enoch^[2] and also called Enoch the scribe of judgment.^[3]

The New Testament has three references to Enoch from the lineage of Seth (Luke 3:37, Hebrews 11:5, Jude 1:14–15).

Enoch in the Book of Genesis

Enoch appears in the Book of Genesis of the Pentateuch as the seventh of the ten pre-Deluge Patriarchs. Genesis recounts that each of the pre-Flood Patriarchs lived for several centuries. Genesis 5 provides a genealogy of these ten figures (from Adam to Noah), providing the age at which each fathered the next, and the age of each figure at death. Enoch is considered by many to be the exception, who is said to "not see death" ({{Bibleref2|Hebrews|11:5|9}}). Furthermore, {{Bibleref2|Genesis|5:22–29|9}} states that Enoch lived 365 years, which is shorter than his peers, who are all recorded as dying at over 700 years of age. The brief account of Enoch in Genesis 5 ends with the cryptic note that "he was not; for God took him".^[4]

Apocryphal Books of Enoch

These recount how Enoch was taken up to Heaven and was appointed guardian of all the celestial treasures, chief of the archangels, and the immediate attendant on the Throne of God. He was subsequently taught all secrets and mysteries and, with all the angels at his back, fulfils of his own accord whatever comes out of the mouth of God, executing His decrees. Much esoteric literature like the 3 Enoch identifies Enoch as the Metatron, the angel which communicates God's word. In consequence, Enoch was seen, by this literature, and the Rabbinic kabbalah of Jewish mysticism, as having been the one which communicated God's revelation to Moses, in particular, the dictator of the Book of Jubilees.

Enoch in Book of Giants

Septuagint

The third-century BC translators who produced the Septuagint in Koine Greek rendered the phrase "God took him" with the Greek verb metatithemi ({{lang|grc|μετατίθημι}})^[8] meaning moving from one place to another.^[9] Sirach 44:16, from about the same period, states that "Enoch pleased God and was translated into paradise that he may give repentance to the nations." The Greek word used here for paradise, paradeisos ({{lang|grc|παράδεισος}}), was derived from an ancient Persian word meaning "enclosed garden", and was used in the Septuagint to describe the garden of Eden. Later, however, the term became synonymous for heaven, as is the case here.^[10]

Enoch in classical Rabbinical literature

In classical Rabbinical literature, there are various views of Enoch. One view regarding Enoch that was found in the Targum Pseudo-Jonathan, which thought of Enoch as a pious man, taken to Heaven, and receiving the title of Safra rabba (Great scribe). After Christendom was completely separated from Judaism, this view became the prevailing rabbinical idea of Enoch's character and exaltation.^[11]

According to Rashi^[12] [from Genesis Rabbah^[13]], "Enoch was a righteous man, but he could easily be swayed to return to do evil. Therefore, the Holy One, blessed be He, hastened and took him away and caused him to die before his time. For this reason, Scripture changed [the wording] in [the account of] his demise and wrote, 'and he was no longer' in the world to complete his years."

Among the minor Midrashim, esoteric attributes of Enoch are expanded upon. In the Sefer Hekalot, Rabbi Ishmael is described as having visited the Seventh Heaven, where he met Enoch, who claims that earth had, in his time, been corrupted by the demons Shammazai, and Azazel, and so Enoch was taken to Heaven to prove that God was not cruel.^[11] Similar traditions are recorded in Sirach. Later elaborations of this interpretation treated Enoch as having been a pious ascetic, who, called to mix with others, preached repentance, and gathered (despite the small number of people on Earth) a vast collection of disciples, to the extent that he was proclaimed king. Under his wisdom, peace is said to have reigned on earth, to the extent that he is summoned to Heaven to rule over the sons of God.

Enoch in Christianity

New Testament

The introductory phrase "Enoch, the Seventh from Adam" is also found in 1 Enoch (1 En. 60:8), though not in the Old Testament.^[21] In the New Testament this Enoch prophesies "to"{{efn|The use of dative toutois in the Greek text (προεφήτευσεν δὲ καὶ τούτοις instead of the normal genitive with προφητεύω prophēteuō peri auton, "concerning them") has occasioned discussion among commentators including: Ben Witherington,^[22] John Twycross,^[23] and Cox S. ^[24]}} ungodly men, that God shall come with His holy ones to judge and convict them ({{bibleverse-lb||Jude|1:14–15|}}).

Influence in Christianity

In early Christianity, use of the Book of Enoch as a divinely inspired text was widespread, since the canon had not yet been established definitively in the Church. Church Fathers such as Justin Martyr, Athenagoras of Athens, Irenaeus, Clement of Alexandria, Origen, Tertullian, and Lactantius all speak highly of Enoch and contain many allusions to the Book of Enoch as well as in some instances advocating explicitly for the use of the Book of Enoch as Scripture. Because of the letter of Jude's citation of the Book of Enoch as prophetic text, this encouraged acceptance and usage of the Book of Enoch in early Christian circles. The main themes of Enoch about the Watchers corrupting humanity were commonly mentioned in early literature. This positive treatment of the Book of Enoch was associated with millennialism which was popular in the early Church. When amillennialism began to be common in Christianity, the Book of Enoch, being incompatible with amillennialism, started to be rejected widespread, and with the split of Oriental Orthodox from the Catholic Church in the 5th century, usage of the Book of Enoch was limited primarily to the Oriental Orthodox Church. Eventually, the usage of the Book of Enoch became limited to Ethiopian circles of the Oriental Orthodox Church. Another common element that some Church Fathers, like John of Damascus, spoke of, was that they considered Enoch to be one of the two witnesses mentioned in the Book of Revelation. This view still has many supporters today in Christianity.

In The Church of Jesus Christ of Latter-Day Saints theology

Among the Latter Day Saint movement and particularly in The Church of Jesus Christ of Latter-day Saints, Enoch is viewed as having founded an exceptionally righteous city, named Zion, in the midst of an otherwise wicked world. This view is encountered in the standard works, the Pearl of Great Price and the Doctrine and Covenants, which states that not only Enoch, but the entire peoples of the city of Zion, were taken off this earth without death, because of their piety. (Zion is defined as "the pure in heart" and this city of Zion will return to the earth at the Second Coming of Jesus.) The Doctrine and Covenants further states that Enoch prophesied that one of his descendants, Noah, and his family, would survive a Great Flood and thus carry on the human race and preserve the Scripture. The Book of Moses in the Pearl of Great Price has several chapters that give an account of Enoch's preaching, visions and conversations with God. In these same chapters are details concerning the wars, violence and natural disasters in Enoch's day, and notable miracles performed by Enoch. The Book of Moses is itself an excerpt from Joseph Smith's translation of the Bible, which is published in full, complete with these chapters concerning Enoch, by Community of Christ, in the Joseph Smith Translation of the Bible, where it appears as part of the Book of Genesis. D&C 104:24 (CofC) / {{lds||dc|107|48|49}} (LDS) states that Adam ordained Enoch to the higher priesthood (now called the Melchizedek, after the great high priest) at age 25, that he was 65 when Adam blessed him, and that he lived for an additional 365 years until he and his city were translated, making Enoch 430 years old at the time that "he was not, for God took him" (Genesis 5:24).

Additionally in LDS theology, Enoch is implied to be the scribe who recorded Adam's blessings and prophecies at Adam-ondi-Ahman, as recorded in D&C {{lds||dc|107|53|57}} (LDS) / D&C 104:29b (CofC).

Enoch in Islam

In Islam, Enoch ({{lang-ar|translit=ʼAkhnūkh|أَخْنُوخ}} [commonly in Islamic literature]: ʼIdrīs إِِدْرِيس)) is identified with Idris, as for example by the History of Al-Tabari intrepretation and the Meadows of Gold.^[25] The Quran contains two references to Idris; in Surah Al-Anbiya (The Prophets) verse number 85, and in Surah Maryam (Mary) verses 56–57:

Idris is closely linked in Muslim tradition with the origin of writing and other technical arts of civilization,^[26] including the study of astronomical phenomena, both of which Enoch is credited with in the Testament of Abraham.^[26] Nonetheless, although some Muslims view Enoch and Idris as the same prophet while others do not, many Muslims still honor Enoch as one of the earliest prophets, regardless of which view they hold.^[27]

See also

Notes

References

1. ^{{Bibleref2|Genesis|5:18–24|9}}
2. ^August Dillmann and R. Charles (1893). [https://www.dropbox.com/s/zxr5mf6rwk1mv66/DILLMANN_Book.of.Enoch.pdf?dl=0 The Book of Enoch], translation from Geez.
3. ^1Enoch, chap. 12
4. ^Genesis 5:24, KJV
5. ^{{cite book|last=Schodde|first=George H|title=The Book of Enoch| year=1882|url=https://www.dropbox.com/s/6rbnsqkbyux8z0b/SCHODDE_The-Book-of-Enoch.pdf?dl=0}}
6. ^{{cite web|title=MORFILL – The Book of the Secrets of Enoch (1896)|url=https://www.dropbox.com/s/xect6zyuyhw137z/MORFILL_2Enoch_Book.of.Enoch.Secrets.pdf?dl=0}}
7. ^{{cite book|last1=Eisenman|first1=Robert|last2=Wise|first2=Michael|title=The Dead Sea Scrolls Uncovered|date=1992|publisher=Element Books, Inc.|location=Shaftesbury, Dorset|isbn=1852303689|page=95|edition=6}}
8. ^5:24 καὶ εὐηρέστησεν Ενωχ τῷ θεῷ καὶ οὐχ ηὑρίσκετο ὅτι μετέθηκεν αὐτὸν ὁ θεός
9. ^LSJ metatithemi
10. ^G3857 παράδεισος Strong's Greek Lexicon. Retrieved 2015-08-01
Strong's Greek 3857_ παράδεισος (paradeisos) – a park, a garden, a paradise Retrieved 2015-08-01
11. ^¹{{cite web|url=http://jewishencyclopedia.com/view.jsp?artid=383&letter=E |title=Jewish Encyclopedia ''Enoch'' |publisher=Jewishencyclopedia.com |date= |accessdate=2014-03-26}}
12. ^Rashi's Commentary on {{Bibleref2|Genesis|5:24|9}}. See also Commentary of Ibn Ezra.
13. ^25:1
14. ^4Q Enoch (4Q204[4QENAR]) COL I 16–18
15. ^Clontz, T.E. and J., "The Comprehensive New Testament with complete textual variant mapping and references for the Dead Sea Scrolls, Philo, Josephus, Nag Hammadi Library, Pseudepigrapha, Apocrypha, Plato, Egyptian Book of the Dead, Talmud, Old Testament, Patristic Writings, Dhammapada, Tacitus, Epic of Gilgamesh", Cornerstone Publications, 2008, p. 711, {{ISBN|978-0-9778737-1-5}}
16. ^"The initial oracle in chapters 1–5 is a paraphrase of part of Deuteronomy 33,24" George W. E. Nickelsburg, The nature and function of revelation 1 Enoch, Jubilees and some Qumranic documents, 1997
17. ^Lars Hartman, Asking for a Meaning: A Study of 1 Enoch 1–5 ConBib NT Series 12 Lund Gleerup, 1979 22–26.
18. ^George WE Nickelsburg & James C Vanderkam, 1 Enoch, Fortress 2001
19. ^R.H. Charles, The Book of Enoch, London SPCK, 1917
20. ^E. Isaac, 1 Enoch, a new Translation and Introduction in Old Testament Pseudepigrapha ed. Charlesworth, Doubleday 1983–85
21. ^Richard Bauckham Jude and the relatives of Jesus in the early church p206 etc.
22. ^Ben Witherington, Letters and Homilies for Jewish Christians: A Socio-Rhetorical Commentary on Hebrews, James and Jude: "who might be tempted to follow the teachers' example), nonetheless, Jude says that this prophecy refers to these (toutois) false teachers in Jude 14" p624
23. ^John Twycross, The New Testament in the original Greek: with notes by C. Wordsworth His warning is addressed to them as well to those of his own and future ages. p140
24. ^Cox S., Slandering Celestial Beings Hyderabad 2000 "..but instead Jude wrote proepheteusen toutois (verb + dative case pronoun plural) "prophesied TO these men".." p16
25. ^Alexander Philip S. Biblical Figures Outside the Bible p.118 ed. Michael E. Stone, Theodore A. Bergren 2002 p118 "twice in the Qur'an.. was commonly identified by Muslim scholars with the biblical Enoch, and that this identification opened the way for importing into Islam a substantial body of postbiblical Jewish legend about the character and ...."
26. ^¹History of Prophets in Islam and Judaism, B. M. Wheeler, Enoch
27. ^Lives of the Prophets, L. Azzam, S. Academy Publishing