The antediluvian patriarch Henoch according to Genesis "walked with God and was seen no more, because God took him".这个古老牧过敏性根据成因"走出与上帝，并没有看到更多的，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.这一走神，是自然的理解，是指在特殊的启示，以牧首，而这，加上奥秘周围，他离开了世界，取得了过敏性的名字正好为宗旨的世界末日的作家。 In consequence there arose a literature attributed to him.在后果，因而产生了一个文献归咎于他。
It influenced not only later Jewish apocrypha, but has left its imprint on the New Testament and the works of the early Fathers.它的影响不只是后来犹太apocrypha ，但留下了印记，就新约圣经和工程的早日父亲。 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.典型坟墓的圣犹大书，在小诗14日， 15日，明确行情从这本书中得到的过敏性;引文被发现在该ethiopic版印第9和第4的第一章。 There are probable traces of the Henoch literature in other portions of the New Testament.有可能的痕迹了过敏性文学中的其他部分的新约圣经。
Passing to the patristic writers, the Book of Henoch enjoyed a high esteem among them, mainly owing to the quotation in Jude.通过以教父的作家，这本书的过敏性上享有崇高的敬意，其中主要是由于报价在裘德。 The so-called Epistle of Barnabas twice cites Henoch as Scripture.那些所谓坟墓的石碑两次举过敏性作为经文。 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，戴尔都良，渊源，甚至是圣奥古斯丁假设工作，是一个真正的元老。 But in the fourth century the Henoch writings lost credit and ceased to be quoted.但在第四世纪，过敏性著作失去了信用，并停止向被引用。 After an allusion by an author of the beginning of the ninth century, they disappear from view.后一个典故，由一个作者一开始的第九世纪，他们的消失，从人们的视野。
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
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.学者们一致认为，本书的过敏原是组成，无论是在希伯来文或阿拉米文，并说ethiopic版本是来自希腊的一个。 A comparison of the Ethiopic text with the Akhmîn Greek fragment proves that the former is in general a trustworthy translation.比较的ethiopic文本与akhmîn希腊语片段，证明前者是在总体上是一个值得信赖的翻译。 The work is a compilation, and its component parts were written in Palestine by Jews of the orthodox Hasidic or Pharisaic schools.这项工作是一项汇编，它的组成部分是写在巴勒斯坦的犹太人的东正教哈西德派或pharisaic学校。 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.其综合性质似乎清楚地看出来明显的差异，在末世，在意见的起源和单的性质和重要程度messias发现，在部分否则，标志着从彼此之间还有多样性的课题。 Critics agree that the oldest portions are those included in chapters i-xxxvi and (broadly speaking) lxxi-civ.批评者一致认为，最古老的部分是那些列入第一章-第三十六及（广义而言） lxxi - civ 。
It will be seen that the work is a voluminous one.这可以看出，这项工作是一项浩繁之一。 But the most recent research, led by the Rev. RH Charles, an English specialist, breaks up this part into at least two distinct constituents.但最新的一个研究项目，由牧师铑查尔斯，一个英语专科，打破了这部分到至少两个不同的组别。 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：我-三十六，最古老的部分组成，前170名卑诗省;三十七- lxx ， lxxxiii - XC的，书面166-161之间公元前;章节xci - civ之间多年来134-95公元前;易经parables介乎94-64公元前;该书的天体物理学， lxxii - lxxviii ， lxxxii ， lxxix ，日期未定。 Criticism recognizes, scattered here and there, interpolations from a lost apocalypse, the Book of Noah.批评认识到，分散在这里和那里，插补从失去的启示，这本书的诺亚。 Expert opinion is not united on the date of the composite older portion, ie i-xxxvi, lxxi-civ.专家的意见是不团结，对日期的综合旧部分，即I类三十六， lxxi - civ 。 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.作管理局代表查尔斯和schürer转让给后者的一部分，在公元二世纪之前，基督教，但巴尔登施佩格将缩短至一个半世纪前，我们的时代。
CONTENTS目录
In the following outline of contents, Charles's analysis, which is supported by cogent reasons, has been adopted.在下列大纲内容，查尔斯的分析，从而得到有力的理由，已经被采纳。 The various elements are taken up in their chronological sequence.各项内容都采取了在其顺序。
Book I, chapters i-xxxvi第一册，第一章-第三十六
Its body contains an account of the fall of the angelic "Watchers", their punishment, and the patriarch's intervention in their history.其正文包含一个帐户的秋天的天使"观察家" ，他们的处罚，并牧的干预他们的历史。 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."它是根据成因中以： "神的儿子看到女儿的男子，他们是公平，走上自己的妻子的一切，他们选择了" 。 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.叙事是为了说明起源的罪过与邪恶的，在世界上，并在这方面打下很少强调对不服从我们的第一次家长。 This portion is remarkable for the entire absence of a Messias.这部分人是了不起的，为整个香港没有一个messias 。
Book II, lxxxiii-xc第二册， lxxxiii -越野
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 ，是描绘成可怕的探视的防洪，即将降临地球。 Henoch supplicates God not to annihilate the human race.过敏性supplicates上帝不是要歼灭人类。 The remaining section, under the symbolism of cattle, beasts, and birds, sketches the entire history of Israel down to the Messianic reign.其余部分，根据象征性的牛，兽，鸟，勾画出整个历史上的以色列下来，以救世主的统治。
Book III, xci-civ, cviii第三部， xci - civ ， cviii
It professes to give a prophetic vision of the events of the world-weeks, centering about Israel.它自称给先知远见的事件，世界周，围绕关于以色列。 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.这部分就是以坚持一个尖锐的矛盾，正义的国家和他们的邪恶对手既没有以色列。 They triumph and slay their oppressors in a Messianic kingdom without a personal Messias.他们的胜利，斩压迫者的一个救世主英国没有一个个人messias 。 At its close occurs the final judgment, which inaugurates a blessed immortality in heaven for the righteous.在其接近发生终审判决，其中推出了恩赐永生在天堂为正义。 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，但显然不会在人体内（ ciii ， 3 ， 4 ） 。 The wicked will go into the Sheol of darkness and fire and dwell there forever.恶人将进入sheol的黑暗与消防和纠缠，有永远。 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sheol作为一个地狱的折磨，前面的部分，这本书描述过的地方的报应恶人作为tartarus和geennom 。
Book IV, xxxvii-lxx预订四，三十七- lxx
This book consists of three "Parables".这本书共分三" parables " 。 The first describes the secrets of heaven, giving prominence to the angelic hosts and their princes.第一次描述了秘密的天堂，摆到突出位置，天使和他们的王子。 The second parable (xliv-lvii) deals with the Messias, and is the most striking of this remarkable book.第二则寓言（四十四- 57 ）处理与messias性，是最引人注目的，这了不起的书。 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.的影响，丹尼尔是很容易追查，在这里，但这个数字的messias是勾画出更为充分和想法，发展到一个程度，独一无二的前基督教文献。 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.该互选一人，或人子，以前存在的，太阳和星星的创造，是执行法官后，所有的罪人，谁欺压好的方向发展。 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.本月底将会有复活的所有以色列和判断，在这人子会使每个人根据他的事迹。 Iniquity will be banished from the earth and the reign of the Messias will be everlasting.邪恶将被放逐，从地球和在位的messias将万古长青。 The third parable (lviii-lxx) describes again the happiness reserved for the just, the great Judgment and the secrets of nature.第三则寓言（ lviii - lxx ）叙述再次幸福预留作公正，伟大的判断和机密的性质。 Here and there throughout the Book of Parables the author gives piecemeal his theory of the origin of sin.这里有全国各地的书parables作者零碎的，他的理论的起源罪恶的。 Going a step further back than the fault of the Watchers of the first book, he attributes their fall to certain mysterious Satans.去一步，回到比故障的观察者的第一本书，他的属性，他们属于某种神秘satans 。
Book V, lxxii-lxxviii, lxxxix, lxxix (transposed)第五篇， lxxii - lxxviii ， lxxxix ， lxxix （换位）
This book may be called the Book of Celestial Physics, or Astronomy.这本书可称这本书的天体物理学，或天文学。 It presents a bewildering mass of revelations concerning the movements of the heavenly bodies, given to Henoch by the angel Uriel.它提出了一种扑朔迷离的大量揭露有关运动的天体，给过敏性由天使uriel 。 The final chapters of the entire work, cv-cvii, are drawn from the lost Book of Noah.最后章节的全部工作，简历- cvii ，都是取自失去书的诺亚。
Publication information Transcribed by Douglas J. Potter.出版信息转录，由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume I. Published 1907.奉献给圣心耶稣基督天主教百科全书第一卷出版， 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. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
This subject presentation in the original English language这一主题演讲，在原有的英语
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html