[文摘] 以諾一書的彌賽亞預言 Messianic Prophesy in the First Book of Enoch
我注視亙古長存者，他的頭像雪白的羊毛，他的旁邊還有另一位，他的面貌像那位一樣。他的臉上充滿榮光，像聖天使之一。接下來我詢問與我同來的、向我顯示每一件隱密之事的天使之一，關於這個人的兒子，他是誰？他來自何處以及他為什麼在遠古時代就出現了？他回答，對我說道，這位是屬於公義的人子，與正義永存；他將顯示所有隱藏的珍寶：因為耶和華的靈已經選擇了他；他的國在神面前，永遠堅立。你注視的這位人子，將升高為王，在他榮耀的寶座和所住之地，滿有力量，滿有全能。他將鬆開有能者的韁繩，打碎罪人的牙齒。他因神的名受苦，但最後滿有信心的和耶和華在一起。
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）
那時，這位在耶和華前不停祈求的人子，他的名在遠古的時候就出現了。在太陽和符號被創造之先，在天堂的星宿被創造之先，他的名已經在耶和華面前被賜福。他是公義和聖潔之人的倚靠，他是永不墜落的星辰，他是萬國萬邦的光茫。他是患難之人的希望。所有居住在地上的人，都在他面前跪下和敬拜；歸榮耀和頌讚給他，並且用耶和華的名歌唱讚美他。在創世以先，他就已經存在，並且蒙揀選。在他的時代，他存在，向聖徒顯現，將耶和華的智慧和公義教導他們。他的公義永存。他們恨惡並且拒絕世上的罪，棄絕屬世的道路，奉主名來的是應該稱頌的。奉他名祈求的人，將存到永遠。他的意願是他們結生命的果子。在那些日子裡，他是地上大有能力的王，他們得到他們的結果，變得謙卑。因為他們的焦慮和患難的靈會得到保守，他們得到保守是因為我已經揀選了他們。我會熬煉他們，就像乾草放進火裡燃燒，就像鉛塊放入水中。因此他們會現出公義，現出聖潔。他們的十分之一必然出現。但在他們受患難的日子，世界會獲得平靜。彌塞亞的出現，會使那些否認主名的人跌倒，也不再被舉起；也不會有人從他們的手中獲得拯救或高舉。奉主名來的是應當稱頌的。
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.
（以諾一書 48:2-11）
以諾書的背景資訊（cited from Wikipedia）：
以諾一書，又名為《埃塞俄比亞以諾啟示錄》，因為它最完整的抄本是埃塞俄比亞文，但有學者根據它的亞蘭文殘卷認為其原文可能是亞蘭文或希伯來文，成書的地方亦被認為是巴勒斯坦，成書時間大約由公元前三世紀到一世紀。死海古卷有其殘卷，因此學者認為猶太教的愛色尼人可能時常誦讀這書。
在其他兩約之間時期的次經中，以諾一書多次被引用。《新約·猶大書》深受此書影響。初期教會及教父們十分重視這書，其中以特土良為代表；但第四世紀開始，教會開始改變態度，因為奧古斯丁和耶柔米也不看重此書。此後，此書僅在埃塞俄比亞的東正教和猶太教中具備地位。
在基督教神學上，《以諾一書》是十分重要的啟示文學著作，因為它幫助讀者了解兩約之間的猶太教思想；例如，以諾以不同的名字稱呼神，包括：至高者、至聖者和至大者等等。此書又特別解釋創世記第六章的一至四節，視此經文為講述天使墜落。
第四十五到五十七章是關於彌賽亞和被選的那一位。彌賽亞的描述和以西結書那人間之子不同，卻跟《舊約聖經·但以理書》第七章中所描述的「人子」與《新約聖經》中所指的「天上的彌賽亞」的神學相同。此書又以對末世論的描述詳盡而聞名，彌賽亞將再臨賞善罰惡，並且祂的王國和新耶路撒冷城將被建立。
與以諾一書最有直接關係的經文是猶大書第十四節到第十五節：「亞當的七世孫子以諾曾經預言這些人說：看哪，主帶著祂的千萬聖者降臨，要在眾人身上行審判，證實那一切不敬虔的人所妄行的一切不敬虔的事，又證實不敬虔之罪人所說頂撞祂的剛愎話。」另外，聖經新約對人子、彌賽亞與祂的國度、天使和魔鬼等思想都有直接或間接地跟以諾一書有關。
Some Background information of 1 Enoch (from Wikipedia):
The Book of Enoch (also 1 Enoch[1]) 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.[2]
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.[3]: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.[51]
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."[52]Particular attention is paid to the detailed description of the throne of God included in chapter 14 of 1 Enoch.
For the quotation from the Book of Watchers in the Christian Letter of Jude, see section: Canonicity.
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[3]:10. The limits of the influence of 1 Enoch are discussed at length by R.H. Charles[53] E Isaac,[3] and G.W. Nickelsburg [54] 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.[55]
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):[11]
- "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."
Compare this also with what may be the original source of 1 En 1:9 in Deuteronomy 33:2:[12][13][14]
- "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.[15] 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.[16][17][18] The Greek text is also unusual in stating that "Enoch the Seventh from Adam" prophesied "to" (dative case) not "of" (genitive case) the men.[19][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."[20]
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.[21]
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)[22] and by many of the early Church Fathers, such as Athenagoras,[23] Clement of Alexandria,[24] Irenaeus[25] and Tertullian,[26] who wrote c. 200 that the Book of Enoch had been rejected by the Jews because it contained prophecies pertaining to Christ.[27]
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[56]: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.[57]
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