1. And there I saw One who had a head of days,
And His head was white like wool,
And with Him was another being whose countenance had the appearance of a man,
And his face was full of graciousness, like one of the holy angels.
2. And I asked the angel who went with me and showed me all the hidden things, concerning that Son of Man, who he was, and whence he was, (and)
why he went with the Head of Days? And he answered and said unto me:
This is the son of Man who hath righteousness,
With whom dwelleth righteousness,
And who revealeth all the treasures of that which is hidden,
Because the Lord of Spirits hath chosen him,
And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever.
4, And this Son of Man whom thou hast seen
Shall †raise up† the kings and the mighty from their seats,
[And the strong from their thrones]
And shall loosen the reins of the strong,
And break the teeth of the sinners.
8. And they persecute the houses of His congregations,
And the faithful who hang upon the name of the Lord of Spirits.
（以諾一書 46:1-4, 8）
2. And at that hour that Son of Man was named In the presence of the Lord of Spirits,
And his name before the Head of Days.
3. Yea, before the sun and the signs were created,
Before the stars of the heaven were made,
His name was named before the Lord of Spirits.
4. He shall be a staff to the righteous whereon to stay themselves and not fall,
And he shall be the light of the Gentiles,
And the hope of those who are troubled of heart.
5. All who dwell on earth shall fall down and worship before him,
And will praise and bless and celebrate with song the Lord of Spirits.
6. And for this reason hath he been chosen and hidden before Him,
Before the creation of the world and for evermore.
7. And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous;
For he hath preserved the lot of the righteous,
Because they have hated and despised this world of unrighteousness,
And have hated all its works and ways in the name of the Lord of Spirits: p. 67
For in his name they are saved,
And according to his good pleasure hath it been in regard to their life.
8. In these days downcast in countenance shall the kings of the earth have become,
And the strong who possess the land because of the works of their hands;
For on the day of their anguish and affliction they shall not (be able to) save themselves.
9. And I will give them over into the hands of Mine elect:
As straw in the fire so shall they burn before the face of the holy:
As lead in the water shall they sink before the face of the righteous,
And no trace of them shall any more be found.
10. And on the day of their affliction there shall be rest on the earth,
And before them they shall fall and not rise again:
And there shall be no one to take them with his hands and raise them:
For they have denied the Lord of Spirits and His Anointed.
The name of the Lord of Spirits be blessed.
以諾書的背景資訊（cited from Wikipedia）：
Some Background information of 1 Enoch (from Wikipedia):
The Book of Enoch (also 1 Enoch) is an ancient Jewish religious work, traditionally ascribed to Enoch, the great-grandfather of Noah. It is not part of the biblical canon as used by Jews, apart from Beta Israel. It is regarded as canonical by the Ethiopian Orthodox Church and Eritrean Orthodox Church, but no other Christian group.
The older sections (mainly in the Book of the Watchers) are estimated to date from about 300 BC, and the latest part (Book of Parables) probably was composed at the end of the 1st century BC.
It is wholly extant only in the Ge’ez language, with Aramaic fragments from the Dead Sea Scrolls and a few Greek and Latin fragments. The original language was either Aramaic or Hebrew; E. Isaac suggests that the Book of Enoch, like the Book of Daniel, was composed partially in Aramaic and partially in Hebrew.:6
Classical Rabbinic literature is characterized by near silence concerning Enoch. It seems plausible that Rabbinic polemics against Enochic texts and traditions might have led to the loss of these books to Rabbinic Judaism.
The Book of Enoch plays an important role in the history of the Jewish mysticism: the great scholar Gershom Scholem wrote, "The main subjects of the later Merkabah mysticism already occupy a central position in the older esoteric literature, best represented by the Book of Enoch."Particular attention is paid to the detailed description of the throne of God included in chapter 14 of 1 Enoch.
There is little doubt that 1 Enoch was influential in molding New Testament doctrines about the Messiah, the Son of Man, the messianic kingdom, demonology, the resurrection, and eschatology:10. The limits of the influence of 1 Enoch are discussed at length by R.H. Charles E Isaac, and G.W. Nickelsburg  in their respective translations and commentaries. It is possible that the earlier sections of 1 Enoch had direct textual and content influence on many Biblical apocrypha, such as Jubilees, 2 Baruch, 2 Esdras, Apocalypse of Abraham and 2 Enoch, though even in these cases, the connection is typically more branches of a common trunk than direct development.
The book is referred to, and quoted, in Jude 14-15:
- "And Enoch also, the seventh from Adam, prophesied of these [men], saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him."
Compare this with Enoch 1:9, translated from the Ethiopic (found also in Qumran scroll 4Q204=4QEnochc ar, col I 16-18):
- "And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly: And to convict all flesh Of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him."
- "The Lord came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran; he came from the ten thousands of holy ones, with flaming fire at his right hand."
Under the heading of canonicity, it is not enough to merely demonstrate that something is quoted (or Paul’s quotation of Epimenides‘s "All Cretans are liars" in Titus 1:12 would grant canonicity to the works of Epimenides). Instead, it is necessary to demonstrate the nature of the quotation. In the case of the Jude 14 quotation of 1 Enoch 1:9, it would be difficult to argue that Jude does not quote Enoch since he cites Enoch by name. However, there remains a question as to whether the author of Jude attributed the quotation believing the source to be the historical Enoch before the flood or a midrash of Deut 33:2-3. The Greek text is also unusual in stating that "Enoch the Seventh from Adam" prophesied "to" (dative case) not "of" (genitive case) the men.[improper synthesis?]
Peter H. Davids points to Dead Sea Scrolls evidence but leaves it open as to whether Jude viewed 1 Enoch as canon, deuterocanon, or otherwise: "Did Jude, then, consider this scripture to be like Genesis or Isaiah? Certainly he did consider it authoritative, a true word from God. We cannot tell whether he ranked it alongside other prophetic books such as Isaiah and Jeremiah. What we do know is, first, that other Jewish groups, most notably those living in Qumran near the Dead Sea, also used and valued 1 Enoch, but we do not find it grouped with the scriptural scrolls."
It may be significant that the attribution "Enoch the Seventh from Adam" is apparently itself a section heading taken from 1 Enoch (1 En 60:8, Jude 1:14a) and not from Genesis.
Another probable Biblical reference can be found in I Peter 3:19-20 to En 21:6.
The Book of Enoch is considered as Scripture in the Epistle of Barnabas (16:4) and by many of the early Church Fathers, such as Athenagoras, Clement of Alexandria, Irenaeus and Tertullian, who wrote c. 200 that the Book of Enoch had been rejected by the Jews because it contained prophecies pertaining to Christ.
The Greek text was known to, and quoted, both positively and negatively, by many Church Fathers: references can be found in Justin Martyr, Minucius Felix, Irenaeus, Origen, Cyprian, Hippolytus, Commodianus, Lactantius and Cassian:430, although these references come exclusively from the first five chapters of 1 Enoch. After Cassian and before the modern "rediscovery", some excerpts are given in the Byzantine Empire by the 8th-century monk George Syncellus in his chronography, and in the 9th century, it is listed as an apocryphon of the New Testament by PatriarchNicephorus.