The antediluvian patriarch Henoch according to Genesis "walked with God and was seen no more, because God took him".這個古老牧過敏性根據成因"走出與上帝，並沒有看到更多的，因為上帝把他" 。 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.這一走神，是自然的理解，是指在特殊的啟示，以牧首，而這，加上奧秘周圍，他離開了世界，取得了過敏性的名字正好為宗旨的世界末日的作家。 In consequence there arose a literature attributed to him.在後果，因而產生了一個文獻歸咎於他。
It influenced not only later Jewish apocrypha, but has left its imprint on the New Testament and the works of the early Fathers.它的影響不只是後來猶太apocrypha ，但留下了印記，就新約聖經和工程的早日父親。 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.典型墳墓的聖猶大書，在小詩14日， 15日，明確行情從這本書中得到的過敏性;引文被發現在該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.有可能的痕跡了過敏性文學中的其他部分的新約聖經。
Passing to the patristic writers, the Book of Henoch enjoyed a high esteem among them, mainly owing to the quotation in Jude.通過以教父的作家，這本書的過敏性上享有崇高的敬意，其中主要是由於報價在裘德。 The so-called Epistle of Barnabas twice cites Henoch as Scripture.那些所謂墳墓的石碑兩次舉過敏性作為經文。 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，戴爾都良，淵源，甚至是聖奧古斯丁假設工作，是一個真正的元老。 But in the fourth century the Henoch writings lost credit and ceased to be quoted.但在第四世紀，過敏性著作失去了信用，並停止向被引用。 After an allusion by an author of the beginning of the ninth century, they disappear from view.後一個典故，由一個作者一開始的第九世紀，他們的消失，從人們的視野。
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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.學者們一致認為，本書的過敏原是組成，無論是在希伯來文或阿拉米文，並說ethiopic版本是來自希臘的一個。 A comparison of the Ethiopic text with the Akhmîn Greek fragment proves that the former is in general a trustworthy translation.比較的ethiopic文本與akhmîn希臘語片段，證明前者是在總體上是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.這項工作是一項彙編，它的組成部分是寫在巴勒斯坦的猶太人的東正教哈西德派或pharisaic學校。 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.其綜合性質似乎清楚地看出來明顯的差異，在末世，在意見的起源和單的性質和重要程度messias發現，在部分否則，標誌著從彼此之間還有多樣性的課題。 Critics agree that the oldest portions are those included in chapters i-xxxvi and (broadly speaking) lxxi-civ.批評者一致認為，最古老的部分是那些列入第一章-第三十六及（廣義而言） lxxi - civ 。
It will be seen that the work is a voluminous one.這可以看出，這項工作是一項浩繁之一。 But the most recent research, led by the Rev. RH Charles, an English specialist, breaks up this part into at least two distinct constituents.但最新的一個研究項目，由牧師銠查爾斯，一個英語專科，打破了這部分到至少兩個不同的組別。 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：我-三十六，最古老的部分組成，前170名卑詩省;三十七- lxx ， lxxxiii - XC的，書面166-161之間公元前;章節xci - civ之間多年來134-95公元前;易經parables介乎94-64公元前;該書的天體物理學， lxxii - lxxviii ， lxxxii ， lxxix ，日期未定。 Criticism recognizes, scattered here and there, interpolations from a lost apocalypse, the Book of Noah.批評認識到，分散在這裡和那裡，插補從失去的啟示，這本書的諾亞。 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，對日期的綜合舊部分，即I類三十六， 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.作管理局代表查爾斯和schürer轉讓給後者的一部分，在公元二世紀之前，基督教，但巴爾登施佩格將縮短至一個半世紀前，我們的時代。
CONTENTS目錄
In the following outline of contents, Charles's analysis, which is supported by cogent reasons, has been adopted.在下列大綱內容，查爾斯的分析，從而得到有力的理由，已經被採納。 The various elements are taken up in their chronological sequence.各項內容都採取了在其順序。
Book I, chapters i-xxxvi第一冊，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.其正文包含一個帳戶的秋天的天使"觀察家" ，他們的處罰，並牧的干預他們的歷史。 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."它是根據成因中以： "神的兒子看到女兒的男子，他們是公平，走上自己的妻子的一切，他們選擇了" 。 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.敘事是為了說明起源的罪過與邪惡的，在世界上，並在這方面打下很少強調對不服從我們的第一次家長。 This portion is remarkable for the entire absence of a Messias.這部分人是了不起的，為整個香港沒有一個messias 。
Book II, lxxxiii-xc第二冊， lxxxiii -越野
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.在第一， lxxxiii - lxxxiv ，是描繪成可怕的探視的防洪，即將降臨地球。 Henoch supplicates God not to annihilate the human race.過敏性supplicates上帝不是要殲滅人類。 The remaining section, under the symbolism of cattle, beasts, and birds, sketches the entire history of Israel down to the Messianic reign.其餘部分，根據象徵性的牛，獸，鳥，勾畫出整個歷史上的以色列下來，以救世主的統治。
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.它自稱給先知遠見的事件，世界週，圍繞關於以色列。 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.這部分就是以堅持一個尖銳的矛盾，正義的國家和他們的邪惡對手既沒有以色列。 They triumph and slay their oppressors in a Messianic kingdom without a personal Messias.他們的勝利，斬壓迫者的一個救世主英國沒有一個個人messias 。 At its close occurs the final judgment, which inaugurates a blessed immortality in heaven for the righteous.在其接近發生終審判決，其中推出了恩賜永生在天堂為正義。 For this purpose all the departed just will rise from a mysterious abode, though apparently not in the body (ciii, 3, 4).為此所有離開只是將上升，從一個神秘的居留權，但顯然不會在人體內（ ciii ， 3 ， 4 ） 。 The wicked will go into the Sheol of darkness and fire and dwell there forever.惡人將進入sheol的黑暗與消防和糾纏，有永遠。 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sheol作為一個地獄的折磨，前面的部分，這本書描述過的地方的報應惡人作為tartarus和geennom 。
Book IV, xxxvii-lxx預訂四，三十七- lxx
This book consists of three "Parables".這本書共分三" 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，擺到突出位置，天使和他們的王子。 The second parable (xliv-lvii) deals with the Messias, and is the most striking of this remarkable book.第二則寓言（四十四- 57 ）處理與messias性，是最引人注目的，這了不起的書。 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.的影響，丹尼爾是很容易追查，在這裡，但這個數字的messias是勾畫出更為充分和想法，發展到一個程度，獨一無二的前基督教文獻。 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.該互選一人，或人子，以前存在的，太陽和星星的創造，是執行法官後，所有的罪人，誰欺壓好的方向發展。 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.本月底將會有復活的所有以色列和判斷，在這人子會使每個人根據他的事蹟。 Iniquity will be banished from the earth and the reign of the Messias will be everlasting.邪惡將被放逐，從地球和在位的messias將萬古長青。 The third parable (lviii-lxx) describes again the happiness reserved for the just, the great Judgment and the secrets of nature.第三則寓言（ lviii - lxx ）敘述再次幸福預留作公正，偉大的判斷和機密的性質。 Here and there throughout the Book of Parables the author gives piecemeal his theory of the origin of sin.這裡有全國各地的書parables作者零碎的，他的理論的起源罪惡的。 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，回到比故障的觀察者的第一本書，他的屬性，他們屬於某種神秘satans 。
Book V, lxxii-lxxviii, lxxxix, lxxix (transposed)第五篇， lxxii - lxxviii ， lxxxix ， lxxix （換位）
This book may be called the Book of Celestial Physics, or Astronomy.這本書可稱這本書的天體物理學，或天文學。 It presents a bewildering mass of revelations concerning the movements of the heavenly bodies, given to Henoch by the angel Uriel.它提出了一種撲朔迷離的大量揭露有關運動的天體，給過敏性由天使uriel 。 The final chapters of the entire work, cv-cvii, are drawn from the lost Book of Noah.最後章節的全部工作，簡歷- cvii ，都是取自失去書的諾亞。
Publication information Transcribed by Douglas J. Potter.出版信息轉錄，由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume I. Published 1907.奉獻給聖心耶穌基督天主教百科全書第一卷出版， 1907年。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 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. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
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