The Book of Enoch is a mysterious source of magical and religious knowledge. The Book of Enoch - a mysterious source of magical and religious knowledge The Epistle of Enoch which was not included in the Bible

Enoch [Heb. , Greek. ᾿Ενώχ], the name of 2 persons mentioned in the Bible. 1. Son of Cain, father of Irad. The city built by Cain is named after E. (the first mention in the Bible - Gen. 4. 17-18). 2. Old Testament forefather, descendant of Adam and Eve in the 7th generation, son of Jared and father of Methuselah, great-grandfather of Noah (Gen. 5. 18-24; 1 Chronicles 1. 3). His name is associated with an extensive legendary tradition that arose in Judaism at the turn of the era and spread also in Christianity.

The name E. is etymologically associated with West Semite. the root is to enter, to begin (Reif. 1972). Researchers suggest other meanings of the name E .: "founder" - as an indication that the foundation of the 1st city in Genesis 4.17 is associated with his name (Westermann. 1984. P. 327), or "dedicated" - as a reminder of the apocryphal tradition of initiating E. into the sacraments of the world (VanderKam. 1984).

The Old Testament story about E. is distinguished by its brevity and mystery. His life is much shorter (only 365 years) than that of his ancestors and descendants along the line of Seth; he is pious - “walked ... with God” (Gen. 5:22); nothing is said about the death of E., instead it says: "... and he was not, because God took him" (Gen. 5:24). The pious life of E., according to researchers, is contrasted with the life of the 7th generation of the descendants of Cain, who were guilty of bloodshed (Gen. 4.23-24) (Sasson. 1978). Among the years of E.'s life, interpreters see a symbolic indication of the number of days of the solar year (365 days).

Enochic tradition

As a possible comparative material explaining the prehistory of ideas about Egypt, scientists cited data from the Sumerians. and akkad. sources about ancient kings and great sages (Grelot. 1958); legends about Ziusudra, the king of the solar city, who was saved during the flood and received the gift of providence from the gods (Kvanvig. 1988. P. 179-180). In addition, the legends of the Mesopotamian king Enmeduranka (Sumerian Enmenduranna), endowed with similar features to Egypt, are compared with the history of Egypt: he is the ancestor of all seers, 7th in the list of ancient kings who ruled before the flood (cf. Jude 14); knowledge of astronomy and the art of predicting the future go back to him (VanderKam. 1984. P. 33-52; Lambert. 1967).

In the Book of Wisdom of Jesus, son of Sirach

E. opens and concludes a series of heroes and righteous people of the OT: "Enoch pleased the Lord and was taken to heaven, - an image of repentance for all generations" (Sire 44.15). Sire 49.16 lists the righteous forefathers: E., Joseph, Shem, Seth, Adam, and about E. it is said: "There was no one created on earth like Enoch, for he was caught up from the earth" (Sire 49 . fourteen).

In the Book of Wisdom of Solomon

dated by pl. modern researchers of the Hellenistic era, it is said about E., although he is not named by name (Winston D. The Wisdom of Solomon. Garden City (NY), 1979. P. 139-140), very sublimely: “As pleasing to God, he is beloved and, as one who lived in the midst of sinners, he was reposed, caught up, lest malice change his mind, or deceit should not deceive his soul. For the exercise in wickedness darkens the good, and the excitement of lust corrupts the unkind mind. Reaching perfection in a short time, he performed long summers; for his soul was pleasing to the Lord, therefore he hastened out of the midst of wickedness. But people saw this and did not understand, did not even think that grace and mercy are with His saints and providence for His elect ”(Wis 4.10-15). E., that is, it stands out among the Old Testament righteous, about whom we are talking in the 10th chapter, and becomes the Old Testament model of holiness. Prem 4. 20-5.8 is an arrangement of 1 Enoch 62-63, and Prem 2.1-4. 9 contains many matches with 1 Enoch 102.6-103. 15 and 108.8-9, 13 (see the commentary by J. Nickelsberg to the corresponding verses of the 1st Book of Enoch).

In the inter-testamental apocrypha

E. appears as an example of a righteous man, a scribe, a sage and a seer who has learned the secrets of creation and the structure of the world, its past and future. Moreover, there is a clear tendency towards endowing E. with angelic attributes. Finally, astrological and astronomical discoveries are beginning to be associated with the name E. Thus, Pseudo-Eupolemus (probably a Samaritan author of the beginning of the 2nd century BC) mentions E. as one of the discoverers of astrology, who passed on to his son Methuselah some knowledge he received from the angels (Euseb. Praep. Evang. IX 17. 8-9).

In the inter-Testament era, a number of texts appeared, inscribed with the name of E., telling about him or containing revelations received by him. All of these texts are known in fragments or in compilations and revisions of later times: Enoch is the first book (or Ethiopian. Book of Enoch), which is a compilation of a number of older texts (Book of the Guardians, Astronomical Book of Enoch, Book of Enoch's Dreams, Epistle of Enoch, Book of Proverbs (Books of similarities) of Enoch), separately not preserved (known Aram., Greek., Copt., Ethiopian. Versions), and the Book of giants (or the Manichean book of Enoch), fragments of a swarm found in Qumran (known to Aram ., Greek, Lat., Persian versions).

I. Book of Jubilees. Several are adjoining the Enochic tradition. texts in which E. is mentioned and even his writings are cited, although on a number of fundamental theological issues they differ from purely Enochic writings. In particular, the Book of Jubilees, compiled between 168 and 150 AD. BC, is considered one of the first evidence of the use of the writings of E. in the interpretation of the Pentateuch (cf., however, the sp. of J. van Ruyten, who rejects the theory of her literary dependence on the 1st Book of Enoch on the basis of for vocabulary and syntax analysis: Ruiten JTAGM, van. Primaeval History Interpreted: The Rewriting of Genesis 1-11 in the Book of Jubilees. Leiden; Boston, 2000). We are talking about sections Yub 4. 15-26; 5. 1-12; 7.20-39; 8. 1-4; 10. 1-17, where E. is essentially compared with Prop. Moses, acting as his predecessor. According to the Book of Jubilees, E. “was the first of the sons of men, born on earth, who learned writing, and knowledge, and wisdom; and he described the signs of heaven in the order of their months in the book, so that the sons of men might know the time of the years in the order of their individual months. He first wrote down the testimony, and gave the sons of men a testimony of the generations of the earth, and explained to them the weeks of anniversaries, and announced to them the days of the years, and distributed the months in order, and explained the sabbath years, as we announced them to him. And what was, and what will be, he saw in his dream how this will happen to the sons of the children of men in their generations until the day of judgment. He saw and recognized everything, and wrote it down as a testimony, and laid it down as a testimony on earth for all the sons of the children of men and for their generations ”(Jub. 4:17-20). It is also reported about his marriage at the age of 60-64 to Adni, the daughter of Daniel, and the birth of his son Methuselah. Further, it is said that he was with the angels of God for 6 anniversaries (294 years) and “they showed him everything that is on earth and in heaven, the dominion of the sun; and he wrote everything down "(Jub 4:21-22). E. testified against the guards, and then at the age of 65 he was taken to heaven. The description of his deeds in paradise does not correspond to the currently known Enochic texts. Here E. assimilated functions that were usually considered angelic: "... he writes down judgment and eternal punishment, and all evil of the sons of the children of men" (Jub. 4:23-24; a similar image of E. is found in the 2nd Book of Enoch and in " Testament of Abraham ").

II. Apocryphal book. Genesis discovered at Qumran also contains signs of familiarity with the Enochic tradition (tales of the guards and the birth of Noah). Although the narrative bears a number of similarities to the Book of Jubilees, it is likely that the authors of these apocryphas used the Enochic tradition independently of each other (Nickelsburg. 2001. p. 76).

III. E. and Qumran Texts. In the 4th Qumran. In the cave, a large number of fragments of sections of the 1st Book of Enoch and the associated Book of Giants, dating from the beginning of the 20th century, were found. II century. BC - early. 1st century according to R. Kh. Given the presence there of the Book of Jubilees and the Apocrypha of the book. Genesis, it becomes obvious that the Enochic tradition was very significant for the community, which kept these texts. However, the identification of this community, as well as its relationship to the creators of the Enochic tradition in the present. time is a controversial issue. While a number of themes of the Enochic tradition, namely: dualistic cosmology, eschatological expectations, criticism of the priesthood and cult of the Jerusalem Temple, are consonant with the documents of the community (the Charter, the Damascus Document), there are also differences, the main ones being the significant attention to the Qumran. manuscripts to the Law of Moses (which is almost not mentioned in the Enochic texts) and the connection of their eschatology with the prophecies of the Old Testament prophets. According to the theory of G. Boccaccini, Qumran. the community is a movement that has separated due to disagreement on certain issues (primarily due to the doctrine of the origin of evil and sin) from the Enochic tradition, which was a separate religion. movement (Boccaccini G. Beyond the Essene Hypothesis. Grand Rapids (Mich.), 1998).

IV. The "wills of the 12 patriarchs", although traditionally considered in the series of inter-testamental literature, in the form that has come down to us represent Christ. composition. Perhaps, it is based on written Jewish texts (since fragments of similar wills of the Old Testament forefathers were found in Qumran), but the original material has been significantly revised. The writings of E. and he himself are mentioned in the "Testament of the 12 Patriarchs" many times, but the source of the quotations is not established. E. is called "Righteous" (Test. XII Patr. III 10. 5; VII 5. 6; XII 9. 1). For example, in the "Testament of Simeon" the prophecy of E. about enmity between the descendants of Simeon and Levi is given (Ibid. II 5.4). In the "Testament of Levi", on behalf of E., there is a prophecy about the apostasy and about the impurity of the Jerusalem priesthood (Ibid. III 14. 1; 16. 1). The atrocities of the descendants of Judah, Dan, Naphtali and Benjamin, announced by E., are also mentioned in the corresponding sections of the "Testaments" (Ibid. IV 18. 1; VII 5. 6; VIII 4.1; XII 9. 1). In conclusion, E. is mentioned together with Noah, Shem, Abraham, Isaac and Jacob among those who "will rise" (ie, resurrect) in joy at the right hand of God at the end of times (Ibid. XII 10. 6).

E. and rabbinic Judaism

For the rabbinic tradition, the fixation of which began only in the 3rd century. according to R. Kh., a critical attitude towards the figure of E., who is called a hypocrite (Breshit Rabbah 25. 1 on Gen. 5:24), is characteristic, which, apparently, is connected with the Judeochrist. controversy. His "taking" to heaven is considered simply death (based on Eze 24. 16-18).

Early Christianity

The influence of the Enochic tradition on Christianity is assessed by researchers in different ways. On the one hand, E. is a righteous man who pleases God. And in the books of NT, and in Christ. writers cited his writings. On the other hand, the image of E. ranks among the Old Testament forefathers and prophets and is perceived as one of the prototypes of Jesus Christ. At the same time, as a result, the Enochic literature is not recognized as canonical (with the exception of the Ethiopian Church).

The NT about E. is said in the Epistle to the Hebrews: “By faith Enoch was translated so that he did not see death; and he was no more, because God had translated him. For before his transmigration he received a testimony that he pleased God ”(Heb. 11.5). The Epistle of Jude quotes from 1 Enoch 1. 9: “About them Enoch, the seventh from Adam, also prophesied, saying:“ Behold, the Lord comes with thousands of His holy angels - to execute judgment on all and to convict all the wicked among them in all deeds, which their wickedness produced, and in all the cruel words that wicked sinners spoke against Him ”” (Jude 14-15). The mention in Jude 6 of "angels who did not retain their dignity, but left their dwelling place" is probably a reflection of the legend about the uprising of giants, described in the Enochic literature.

Several places in NZ associated with the name of ap. Peter, also contain allusions to the books of E. (the vision of the Apostle Peter in Acts 10 resembles the 2nd dream of E.; in 2 Peter 2.4-5 mentions the same story as in Jude 6; in 1 Epistle Apostle Peter there are a number of passages that are consonant with the Epistle of Enoch). Early Christ. interpretations of the words from the Revelation of John the Theologian about 2 witnesses of the Lord who are not named by name, who will prophesy at the end of times, the general opinion has become that we are talking about a prophet. Elijah and E .: “And I will give my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth ... They have the power to shut heaven so that it does not rain on the earth in the days of their prophecy ... And when they have finished their testimony, the beast coming out of the abyss will fight with them, and conquer them, and kill them, and leave their corpses in the street of the great city ... ”(Rev 11 3, 6-8).

Among the New Testament apocryphal books E. are quoted in the "Apocalypse of Peter" (in the 4th chapter - 1 Enoch 61.5; in the 13th chapter - 1 Enoch 62.15-16; 63. 1, 7-9). Moreover, these books stand side by side in Coptic. Akhmim manuscript (Codex Panopolitanus, V-VI centuries). A revised form of the Enochic tradition is contained in the Pseudo-Clementines.

The author of the Apostle Barnabas of the Epistle cites the 1st Book of Enoch as Holy. Scripture (1 Enoch 89.56, 60, 66-67 in Barnaba. Ep. 16. 5; 1 Enoch 91.13 in Barnaba. Ep. 16. 6) and in Barnaba. Ep. 4. 3 quotes on behalf of E. ("as Enoch says") a quote, the source of which is not established.

The schmch also speaks of the righteousness of E. Clement of Rome: “Let us take Enoch, who by his obedience was found righteous, and passed away and did not see his death” (Clem. Rom. Ep. 1 ad Cor. 9. 3). Mch. Justin not only retells the story of the fallen angels (Iust. Martyr. II Apol. 5. 2), but also refers to the image of E. in connection with the controversy about circumcision: “If carnal circumcision were necessary ... would not please Him [God ] uncircumcised Enoch so much that he was not found, because God took him "(Idem. Dial. 19. 3). The same aspect in the story of E. is emphasized by the schmch. Irenaeus of Lyons: “And Enoch, although he was a man without circumcision, pleased God, fulfilled the embassy of God to the angels and was offered and is still preserved as a witness of the righteous judgment of God; therefore the angels who sinned fell to the earth for condemnation, and a man pleasing to God was offered for salvation "(Iren. Adv. haer. IV 16.2; probably the basis of the passage is 1 Enoch 12.4-5; 13.4-7; 15) ... He also points out that E. revealed a prototype of the resurrection of the righteous: “... Enoch, pleasing God, was laid in a body in which he pleased, foretelling the conversion of the righteous” (Iren. Adv. Haer. V 5. 1).

Tertullian was one of those who defended the authenticity and inspiration of the "Scriptures of Enoch." In op. After the story of the fall of the angels (Tertull. De cultu fem. 1.2), he writes: “I know that the book of Enoch, in which such a future of angels is predicted, is rejected by some on the grounds that it is not included in the Hebrew canon. I hope they do not believe that it was written before the flood, and after a worldwide catastrophe it was able to survive. And if they agree with this, then let them remember that the great-grandson of Enoch was Noah, who survived the catastrophe, who, thanks to family tradition, heard about the godly pleasing of his great-grandfather and all of his prophecies, since Enoch instructed his son Methuselah to pass them on to his descendants " . 3). And a little further, he says that in the same book E. prophesied about the Lord (ie, about Jesus Christ), and therefore “we should not reject anything that is relevant to us” (Ibidem). In the treatise On Idolatry, Tertullian writes: “Enoch was the first to proclaim that all the elements and in general everything that inhabits the world, that is, lives in heaven, on earth and in the sea, will be demons and the spirits of apostate angels to go to idolatry. These forces will try to make sure that instead of God and in defiance of God they will surround them with service and honor. That is why human delusion honors anything but the Creator of everything. These images are idols, and the worship of idols as sacred is idolatry. Whoever commits idolatry must undoubtedly be numbered among the creators of this very idol. Therefore, the same Enoch equally threatens those who worship idols and those who make them. Thus he says: I swear to you, sinners, that sorrow is in store for you on the day of destruction. I warn you, those who serve stones, and who make images of gold and silver, as well as wood, stone and clay, serving ghosts, demons and spirits of the underworld and following delusion, and not teaching, that you will not find help for yourself in them ”(Idem. De idololatr 4; cited 1 Enoch 99.6-7). And a little further he says: “From the very beginning the Holy Spirit foresaw this and through his ancient prophet Enoch announced that doorways would also be the subject of superstition” (Tertull. De idololatr. 15). In the treatise "On the Resurrection of the Flesh" Tertullian discusses the "capture" of E .: "Enoch and Elijah (they have not yet been resurrected, for they have not been given over to death, but were caught up from it from the earth and therefore already seek eternity), they know that their flesh is not subject to any vice, all harm, all injustice and reproach ”(Idem. De resurr. 58). In the treatise "On the Soul" Tertullian writes that E. is yet to die with the prop. Elijah, in order to "weaken the Antichrist with his blood" (Idem. De anima. 50.5).

According to the schmch. Hippolytus of Rome, E. and prop. Elijah will be the two prophetic witnesses spoken of in Revelation 11.3 (Hipp. De Christ et antichrist. 43; cf .: Idem. In Dan. 4.35; Idem. De consum. mundi. 21, 29 ). Cshmch. Cyprian of Carthage also says that E. deserved resettlement from the world of filth, because he pleased God, and was taken so that wickedness would not change his mind (Cypr. Carth. De mort. 23). St. Ambrose Mediolansky noted that E. was ascended into heaven by the Holy Spirit (Ambros. Mediol. De Isaac. 8. 77).

With attention to the writings associated with the name of E., the Alexandrian authors were concerned. Clement of Alexandria quotes the 1st Book of Enoch (1 Enoch 19.3 in Clem. Alex. Eclog. Proph. 2.1; 1 Enoch 8 in Clem. Alex. Eclog. Proph. 53.4), in the Stromats mentions history fallen angels and the revelations received from them (Idem. Strom. III 59.2; V 10. 2), and also says: “Soon after the forgiveness of Cain, did not God then reveal on earth Enoch, the son of repentance, and did he so that repentance breeds forgiveness ”(Ibid. II 70. 3).

Origen mentions and quotes the writings of E. (Orig. De princip. I 3.3; IV 4.8; quotations - 1 Enoch 21.1 and 19.3), which he considered to be genuine and inspired (Orig. Comm. In Ioan. VI 42.217 (cites 1 Enoch 6.5); Idem. In Num. 28.2). However, in a polemic with Celsus, he wrote that not all Churches recognize the divinely inspired character of the books of E. (Idem. Contr. Cels. 5. 52-55), and doubts are caused primarily by the fact that they are not included in Heb. canon of the Bible. But, for example, a contemporary of Origen, Julius Africanus, quoted 1 Enoch 6. 1 as Holy. Scripture in the "Chronography", and schmch. Anatoly Laodicea relied on the authority of E. in the 5th canon about Easter (Euseb. Hist. Eccl. VII 32.19).

Schmch. Methodius of Patarsky calls E. "the first lover of the truth" along with Seth, Abel, Enos and Noah; they are all the first-borns mentioned in Heb. 12.23 (Method. Olymp. Conv. decem virg. 7.5). St. Cyril of Jerusalem emphasizes that John the Baptist was above E. (Cyr. Hieros. Cathech. 3. 6), and the Ascension of the Lord surpasses the “taking” of E. to heaven (Ibid. 14. 25). Venerable Ephraim the Syrin adds that the ascension of E. took place in front of Adam, so that he would not think that E. was killed, like Abel (Ephraem Syr. In Gen. 5. 2). For St. John Chrysostom, the ascension of E. served as proof that the flesh cannot become an obstacle to the attainment of holiness (Ioan. Chrysost. In Ioan. 75). In the "Apostolic Decrees" (c. 380) E. is one of those through whom God in every generation calls people to repentance (Const. Ap. II 55.1). In prayers, he, along with other Old Testament righteous men, is called a saint glorified by God (Ibid. VII 39.3) and a priest chosen by Him (Ibid. VIII 5.4).

The Enochic tradition was to a certain extent known to Athenagoras, Minutius Felix, Commodian, Lactantius, St. Epiphanius of Cyprus, bl. Jerome, Rufina, although most likely from secondary sources. Probably early Christ. epoch there were prototypes of Enoch of the second book (or glorious. Book of Enoch), Enoch of the third book (or Hebrew. Book of Enoch, Hehalot), Stories of Enoch and Elijah (lat.), "Apocalypse of Enoch" (sir.), fragments of Copts. the apocrypha about E. (based on the 1st Book of Enoch; 2 said versions are known), "Visions of Righteous Enoch" (Armenian).

However, by the end. IV century the citation of the Enochic literature begins to be perceived as a sign of deviation from Orthodoxy (the Enochic texts were actually used by the Manicheans: for example, in the Cologne Manichean Code (Colon. 4780) 1 Enoch 58.7-60.12 is quoted (cf .: 2 Enoch 1.3 -ten)). Okay, blzh. Jerome writes that many reject the Epistle of Jude only on the grounds that it cites the writings of E. (Hieron. De vir. Illustr. 4). Blzh. Augustine, analyzing the history of the giants, speaks of the apocryphal nature of the books of E .: “Therefore, what is spread under the name of Enoch and contains fables about giants of such a kind that their fathers were not people, according to the just opinion of reasonable people, should not be attributed to him; for in a similar way and under the names of other prophets, and in later times under the names of the apostles, many things were spread by heretics that, upon careful study, were excluded from the canonical books under the name of the Apocrypha "(Aug. De civ. Dei. 15. 23). However, his position is ambiguous: he believes that, since the writings of E. are quoted in the Epistle of Jude, they are inspired by God (“It cannot be denied, however, that Enoch, the seventh from Adam, wrote something divine” - Ibidem), but were not accepted into the canon : "If their scriptures did not receive authority either among the Jews or among us, the reason for this is extreme antiquity, as a result of which they considered it necessary to treat them with distrust, so as not to take false for true" (Ibid. 18. 38).

In the Byzantine. and sire. Traditions, the last who cited the writings of E. were George Sinkell in the beginning. IX century and Michael the Syrian and Georgy Kedrin in the XII century.

However, a different attitude towards E. developed in the Ethiopian Church, where the 1st Book of Enoch was included in the OT canon and several were compiled. new works about E. ("Another Sermon on the Birth of Enoch" was included in the "Book of Secrets of Heaven and Earth", as well as unpublished "Visions of Enoch"). E. retained his authority in calendar matters. In the XV century. imp. Zara Jakob argued that no one "can calculate the time of fasting, Easter and holidays without Enoch" (CSCO. Vol. 235. Aethiop. T. 43. P. 99. 10-14; CSCO. Vol. 236. Aethiop. T. 44. P. 87.17-21).

The memory of the taking of E. to heaven is celebrated by the Ethiopian and Coptic Churches on 23 January. (27 terra or tobe, respectively) and July 18 (24 hamle or epepa). In some sire. Monthslovakh E. is recalled on Tuesday of Bright Week or July 7. In the Byzantine. traditions memory of E. in the Week of the Forefather (in some cestesses the memory of the antediluvian patriarchs is found on March 1)

Since the XIX century. the image and writings of E. began to be especially revered by Mormons (by the Church of Jesus Christ last days).

In the Old Believer tradition

E., together with Elijah, acts as a prophet of the imminent arrival of the Antichrist. The idea of \u200b\u200bhow the coming of the prophets will come true - sensual or spiritual, caused controversy among the Old Believers, divided into 2 groups. The first, to which the followers of the ROCS, RDC and partially the DOC belong, and since the twentieth century. a significant part of the chapels believe that the appearance of the prophets is only expected and they will come in the flesh; others - non-popovtsy of different accords (at the present time a minority) - argue that the spiritual arrival has already taken place and the Antichrist has long reigned in the world.

Starting with the first teachers of the Old Believers, the idea of \u200b\u200bthe fulfillment of all predictions was affirmed, but there was no unity with respect to the prophets. Protopop Avvakum, urging: "Behold with the mind of the chronicle beast" (Bubnov, Demkova. 1981, p. 150), nevertheless believed that the Antichrist had not yet come into the world, and condemned those who "thought that the coming of the prophets Elijah and Enoch will be spirit, and not flesh, against the exposure of the Antichrist ”(Smirnov. 1898, p. LIV). The deacs agreed with him. Fedor, priest Lazarus and monk Abraham, who also claimed that the prophets would come in the flesh. But Yakov Lepekhin in Siberia, Ignatiy Solovetsky in Pomorie and Kuzma Kosoy on the Don preached, claiming that the mental coming of the prophets would take place and a spiritual antichrist would appear, answering the pressing issues of a changing life and would continue to dominate. Grigory Yakovlev, who lived on Vyga and knew Pomorian views well, wrote in mid. XVIII century: “Elijah and Enoch (with them and John the Theologian) in no way expect, but understand them spiritually, not sensually” (Yakovlev. 1888, p. 656). Fedoseev's spiritual teachers tried, through critical reasoning, to show the unreasonableness of literal understanding, which was most clearly manifested in the composition of the con. XVIII century "The most humble petition of Alexei Andreevich Karetnik", in which he shows that Ilya and E. physically cannot preach throughout the earth in 3.5 years, which they are assigned according to the Scriptures, therefore their arrival must be understood allegorically. The founder of the pilgrim's consent Euthymius wrote in his works "On the Sermon of the Prophets", "Flower Garden" and "Titinus" that the preaching of the prophets should be understood in the spiritual, not in letters. sense.

The controversy continued in the XIX - early. XX century. Bp. Belokrinitsa hierarchy Arseny (Shvetsov) in the "Book of Antichrist" asserted "the sensual coming of the prophets Enoch and Elijah in the flesh, in denunciation of the Antichrist, in circulation and confirmation by man." A. Konovalov, a polemicist of the Savior's consent, argued that "the coming of the prophets Enoch and Elijah and with them John the Theologian literally cannot be understood, but should be understood spiritually" and that "the prophets are spiritually killed where they are corrupted by a misunderstanding of their prophecies" (Konovalov. 1906. S. 33-34). On May 9, 1909, at the Polytechnic Museum, under the chairmanship of MI Brilliantov, the third interview "On the Prophets and the Antichrist" was held from a series of conversations between the Pomor rector L.F. Melnikov, in the course of which the spiritual and sensual views of the interlocutors were again confirmed.

The twentieth century was marked by a sharp exacerbation of the polemic between these directions, Ch. arr. in the east of Russia, which led to the convergence of irreconcilable positions and the emergence of a number of Old Believer works that admit both letters and a spiritual understanding of the Antichrist and the prophets of his coming E. and Elijah.

In the Muslim tradition

E. is known as Idris. The Qur'an says about him that “he was a righteous man and a prophet”, who was lifted up by God “to a high place” (Sura 19. Ayat 56-57). He is called "patient" (Surah 21. Ayat 85). In the "Stories of the Prophets" it is reported that Idris lived for 308 years of Adam's life and, according to Ibn Ishaq, the 1st began to write with a cane (kalam). There is also a hadith in which it is said that Muhammad saw Idris in the 4th heaven during his night travel and ascension.

Apocrypha associated with the name of E.

In addition to the 3 "major apocryphal" the 1st Book of Enoch, the 2nd Book of Enoch and the 3rd Book of Enoch, several more are associated with the name of this Old Testament forefather. works, to-rye were compiled in the Middle Ages.

"The story of Enoch and Elijah" is preserved in lat. language in a poetic arrangement by Gottfried of Viterbo (Ɨ 1191) entitled "Pantheon" (Esposito M. Un apocrifo "Libro d" Enoch ed Elia "// Città di Vita: Riv. di studi religiosi. Firenze, 1947. Vol. 2. P. 228-236). In this apocrypha, it was said about an island on which E. and Elijah await the arrival of the Antichrist. Among other miracles, this island abounds in gold. The Celtic monks managed to swim to it and talk with E. and Elijah, to-rye appeared before them in the form of elders.M. Esposito put forward the hypothesis that this apocryphal formed the basis of the "Voyage of St. Brendan", compiled in the IX century. (Idem. An Apocryphal "Book of Enoch and Elias" as a Possible Source of the Navigatio Sancti Brendani // Celtica. Dublin, 1960. Vol. 5. P. 192-206) However, it was rejected due to the many discrepancies in the details of the narratives (Dumville D. Biblical Apocrypha and the early Irish: A prelim. Investigation // Proc. Of Royal Irish Academy. Sect. C: Archeology, Celtic Stud., History, Linguistics and Literature. Dublin, 19 73. Vol. 73. P. 299-338).

Sire. The "Apocalypse of Enoch" is quoted in the Chronicle of Michael the Syrian (book 11, ch. 22). The authors of the text are the Monophysite bishops Kyriakos of Sidjistan and Bar Salta Reshain. The text speaks of the coming to power of the Umayyad Caliph Abu Abd al-Malik Marwan II ibn Muhammad (744-749) and his son. Probably, the apocryphal was composed in order to win the favor of the caliph (however, his son did not become heir).

3 fragments of Coptic. the apocrypha of E., based on the 1st Book of Enoch, is preserved in the Said dialect on parchment found at Aswan (Cair. Mus. 48085). E. is called a righteous scribe, to-ry is responsible for the Book of Life (cf .: Jub 4.23).

Another Said version is known in 9 fragments of a 7th century papyrus. from Luxor (NY Morgan. Coptic Theol. Texts. 3. 1-9). In this apocrypha, christ. or Gnostic origin, we are talking about the prophecy of Sibyl, who is called the sister of E. She predicts E. his bud. the role of the heavenly judge.

“The Vision of Enoch the Righteous” was preserved only in Arm. language (Maten. 1500, 1271-1285) and is medieval. an essay not related to the 1st, 2nd and 3rd Books of Enoch. The apocryphal is compiled in con. VIII century (the events of the conquest of Syria by the Arabs are reflected, etc.) and the Arab is closest to him. The Apocalypse of Daniel.

"Another Sermon on the Birth of Enoch" is not an independent work, but an excerpt from the Ethiopian. "Books of the Secrets of Heaven and Earth", edges is a collection of interpretations on the Holy. The scripture compiled by Bahaila Mikael (Abba Zosima) in the late XIV - early. XV century (Paris. Aeth. 117, XVI or XVII century). On behalf of E., this text tells about the history of the world. The appearance of the image of E. is not accidental and is associated with the ideas about E. as the inventor of astrology, which had arisen in the inter-Testament era.

To Ethiopian. Tradition also knows another text - "Visions of Enoch", which is contained in the manuscripts that belonged to Falach (Paris. Abbadie. 107, XIX century. Fol. 56v - 59) and Christians (Paris. Aeth. Griaule. 324).

In the gnostic op. "Pistis Sophia" states that E., being in paradise, wrote 2 books of Yeu under the dictation of Jesus Christ (Pistis Sophia. 99. 246; 134. 354). However, in the apocryphal known under this name, the name of E. or quotations from his writings are not found.

The story of the giants ceased to be associated with the books of E., although some traces of the Enochic tradition are seen in the Anglo-Saxons. "Beowulf" (Kaske R. E. Beowulf and the Book of Enoch // Speculum. 1971. Vol. 46. N 3. P. 421-431).

Pedro Alfonsi (+ 1140), Spanish convert to Christianity. Jew, compiled in lat. language is a collection of short instructive stories, the 2nd and 3rd chapters of which were associated with the name of E. Vposl. they were translated into Heb. a language called "The Book of Enoch on Friendship", and from Hebrew into plural. European languages.

Lit .: Yakovlev G. A righteous notice of the split of non-popovism // Brothers Word. 1888. No. 8. P. 656; Smirnov PS Internal questions in the schism in the 18th century. SPb., 1898; Konovalov A.A.On the coming of the prophets Enoch and Elijah, the Antichrist and his destruction of the sacrament of St. Communion. Kovrov, 1906; Conversations between the Old Believers LF Pichugin, a representative of the Bespopovites of the Pomor Marital Consent, and FE Melnikov and DS Varakin, a representative of the Popovtsy who accept the Belokrinitskaya hierarchy. M., 1909.S. 156-235; Grelot P. La legende d "Henoch dans les apocryphes et dans la bible // RechSR. 1958. Vol. 46. P. 5-26; Cassuto U. A Commentary on the Book of Genesis / Transl. I. Abrahams. Jerusalem. 1961. Pt. 1: From Adam to Noah; Reiner E. The Etiological Myth of the "Seven Sages" // Orientalia. NS 1961. Vol. 30. P. 1-11; Lambert WG Enmeduranki and Related Matters // J. of Cuneiform Stud. 1967. Vol. 21. P. 126-138; Reif SC Dedicated to // VT. 1972. Vol. 22. P. 495-501; Borger R. Die Beschwörungsserie und die Himmelfahrt Henochs // JNES. 1974 Vol. 33. N 2. P. 183-196; The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 / Ed. JT Milik. Oxf. 1976; Sasson JM A Genealogical "Convention" in Biblical Chronography? // ZAW 1978 Bd 90 S. 171-185; Bubnov N. Yu., Demkova N.S. The newly found message from Moscow to Pustozersk "Annunciation from the spiritual son to the spiritual father" and the answer of the archpriest Avvakum (1676) // TODRL. 1981. T. 36, pp. 127-150; VanderKam J. C. Enoch and the Growth of an Apocalyptic Tradition. Wash. 1984; idem. Enoch: A Man for All Generations. Columbia (S. Carolina) 1995; Westermann C. Genesis 1-11: A Comment. L .; Minneapolis, 1984; Guryanova NS Peasant anti-monarchist protest in the Old Believer eschatological literature of the period of late feudalism. Novosib., 1988; Berger K. Henoch // RAC. 1988. Bd. 14. S. 473-545; Kvanvig H. S. Roots of apocalyptic: the Mesopotamian background of the Enoch figure and of the Son of Man. Neukirchen-Vluyn, 1988; Maltsev A.I. Old Believers-wanderers in the XVIII - 1st half. XIX century. Novosib., 1996; The Jewish Apocalyptic Heritage in Early Christianity. Assen; Minneapolis 1996; Alexander Ph. S. From Son of Adam to Second God: Transformations of the Biblical Enoch // Biblical Figures Outside the Bible / Ed. M. E. Stone, Th. A. Bergren. Harrisburg (Pennsylv.) 1998. P. 87-122; Nickelsburg G. W. E. 1 Enoch: A Comment. Minneapolis, 2001; Pokrovsky N.N., Zolnikova N.D. Old Believers-chapels in the East of Russia in the XVIII - XX centuries. M., 2002.S. 236-237, 257; Arseny (Shvetsov), bishop Uralsky. The book is about the Antichrist and about other actions, those who want to be with him. M., 2005.S. 77-86, 112-117.

A. A. Tkachenko, E. A. Ageeva

Iconography

Probably one of the earliest images of Egypt is presented in the Christian topography of Cosmas Indikoplov (Vat. Gr. 699. Fol. 65, end. IX century). E. is depicted as “elderly, with small hair on his head, with a full blond beard, standing pensively, blessing” (Redin, p. 356). He is wearing a green chiton with a wide blue clave and a pink himation. Nearby is the figure of a man sitting on a sarcophagus and turning his face away from E. - the personification of death. The image of E. is also in copies of the Vatican list of Christian topography: Laurent. Plut. IX. 28. Fol. 118) and Sinai (Sinait. Gr. 1186. Fol. 97).

In Greek. "Herminias" by Dionysius Fournoagraphiot E. is described by an old man with a pointed beard (Part 2. § 128. No. 8). In Russian. in the consolidated icon-painting original (18th century), published by ST Bolshakov, the description of the righteous man is just as short: “Enoch, in a scroll he writes. Hope, call on the name of my Lord to me. "

E., who prophesied about the Flood and the resurrection from the dead, was depicted among the prophets in the fresco cycles of Novgorod churches of the XIV century: in the drum of c. Transformation in Vel. Novgorod (1378) - a full-length figure, short hair frames the face and covers the forehead, left hand lowered, right in front of the chest, palm out; in a medallion on the slope east. supporting arch in c. Assumption on the Volotovo field in Vel. Novgorod (1363 or after 1380) - an almost naked skull, a long beard with curly ends, a large nose, the right hand raised to the chest is hidden under the end of the himation thrown from the back to the chest, the left one is in front of the chest with the palm outward; clothes in red.

The image of E. is often found in the composition of the forefather's row of high iconostases. Perhaps the earliest depiction is an inset with paintings from the 50s and 60s. XVI century in the board of the 18th century. in the iconostasis of the Annunciation Cathedral of the Moscow Kremlin: E. is presented to the waist, a middle-aged man with short hair and a small neat beard, in a blue chiton and red himation, with a rolled-up scroll in his left hand, his right hand raised to his chest. Beginning XVI century date a small icon from c. in honor of the Vladimir Icon of the Mother of God in Yaroslavl (YaIAMZ; 13 × 5 cm), the image on it - an old man with a pointed beard, in height - is determined by the inscription on a paper sticker on the back. Unusual for the clothes of a righteous man is a wide mantle and a strip at the hem. Icons from the 17th century have survived. with E.'s shoulder image: an icon of 1652 in the iconostasis of the Pokhvalsky side-chapel of the Assumption Cathedral of the Moscow Kremlin - E. has a long oval beard, a red chiton and a brown himation; the icon of 1678 in the iconostasis of c. Resurrection of the Moscow Kremlin - E. has long wavy hair, a long beard, a green chiton and a maroon himation (both at the GMMK). The height image of E. is included in the forefathers row of iconostases of the 17th century: in the Smolensk Cathedral of the Novodevichy Monastery in Moscow (late 16th century), in the Nativity Cathedral of the Antoniev Monastery in Vel. Novgorod (late 17th century, NGOMZ), in the Trinity Cathedral of the Ipatievsky Monastery in Kostroma (1652, KGOIAMZ).

In Russian. icons "Resurrection - Descent into Hell" in the 17th century. often the image of E. was placed together with the prop. Elijah as 2 witnesses of God, about which it is said in Rev 11.3 (icons: 2nd half of the 16th century, GVSMZ; from the Church of St. Nicholas the Wonderworker (Wet) in Yaroslavl, end of the 16th century, YaIAMZ ; 40s of the 17th century, YaIAMZ; the circle of Gury Nikitin from the Church of Resurrection on Debra, the last quarter of the 17th century; from the Church of the Feodorovskaya Icon of the Mother of God in Yaroslavl, the end of the 80s of the 17th century. , YaIAMZ). This version of iconography can be found up to the 19th century, often as part of extensive compositions (for example, the Last Judgment icon, 1st quarter of the 19th century, RIAMZ; Four-part icon, 1813, State Museum of History).

Lit .: Herminia DF. P. 76; Iconographic original / Ed. S. T. Bolshakov, ed. A. I. Uspensky. M., 1903.S. 10; Redin E.K. Christ. topography of Kozma Indikoplov in Greek. and Russian. lists. M., 1916. Part 1. S. 356-357; Lifshits L.I. Monumental painting of Novgorod XIV-XV centuries. M., 1987. Il. 121; Yaroslavl Art Museum. Yaroslavl, 2002. T. 1. Cat. 16. S. 70-71; Kostroma icon of the 13th-19th centuries / Compiled by N. I. Komashko, S. S. Katkova. M., 2004.S. 511; Icons of Vladimir and Suzdal. M., 2006.S. 250-251.

I. A. Zhuravleva

Book of Enoch

The Book of Enoch belongs to the so-called pseudo-epigraphs.

It was written in the 1st century. BC. on behalf of the Old Testament patriarch Enoch. The following is known from the Bible about Enoch, the seventh descendant of Adam:

“Enoch lived sixty-five years and begat Mafusal. And Enoch walked before God, after the birth of Methusal, three hundred years, and begat sons and daughters. All the days of Enoch were three hundred and sixty-five years. And Enoch walked before God; and he was gone, because God took him. " (Genesis 5: 21-24)

This "took" gave rise to comments, asserting that Enoch (as well as after him the prophet Elijah) was taken to heaven alive, either for exceptional righteousness, or for some reason. The Book of Enoch, written by an unknown author (or authors), tells about Enoch's journey to heaven, where he watched the uprising of the Sons of God, pictures of the coming end of the world, comprehended the heavenly mechanics and the future of the sons of Israel and many other things secret. His visions and prophecies constitute this book.

The Book of Enoch was considered in the early Christian world, although not canonical, but exclusively authoritative. It is directly quoted by the author of the Epistle of Judas Jude 1:14, indirect allusions to it are given by the Apostle Peter, Clement of Alexandria, Orgen and Tertyllian referred to it, as well as the author of the non-canonical Epistle of Varnava (the latter even spoke of it as part of Scripture). After the canon of Holy Scripture was formed, the authority of the Book of Enoch was lost, and its text was lost.

It was discovered again only in 1773 in the Ethiopian (Amhara) language, in a double translation from Aramaic or Hebrew through Greek, but completely, which is a huge rarity. Subsequently, during excavations in Ahmim (Egypt), two large fragments of the Greek text were found, and in Kumran (Palestine) - a large number of short Aramaic fragments. Their comparison allows us to consider this text, translated from Ethiopian, authentic. Breaking it down into chapters is arbitrary, researchers (Charles R.) see in it several mixed, different parts, consisting of combinations of fragments (marked in our text by numbers in square brackets). There is another epigraph for Enoch in Old Church Slavonic - the so-called. The Second Book of Enoch (probably the author has this in mind, approx. The author of the site).

For ease of reading, we have divided it into five large fragments.

1. Enoch's Mystical Journey

2. Three of Enoch's Pitches

3. About heavenly bodies

4. Two visions of Enoch

5. Guidance to children

KHIGA EHOHA

Enoch's Mystical Journey

Enoch 1

1. Words of blessing of Enoch, with which he blessed the chosen and pious, who will live on the day of sorrow, when all the wicked and wicked will be rejected.

2. And Enoch answered and said, - the righteous man, whose eyes were opened by God, - that he saw a holy vision in heaven: "The angels showed him to me, and from them I heard everything, and understood what I saw, but not for this clan, but for the distant clans, which will appear.

3. I spoke about the chosen ones and talked about them with the Holy and Great, with the God of peace, who will come out of His dwelling place.

4. And from there He will come to Mount Sinai, and will appear with His armies, and in the power of His might will appear from heaven.

5. And everything will be afraid, and the guards will tremble, and the great fear and trepidation will cuddle them to the limits of the earth.

6. The lofty mountains will shake, and the lofty hills will sink and grow like honeycomb from a flame.

7. The earth will sink, and everything on the earth will perish, and it will be done over everything and all the righteous.

8. But for the righteous He will prepare peace and will guard the chosen ones, and mercy will rule over them; they all will be of God, and it will be well for them, and they will be blessed, and the light of God will shine upon them.

9. And here He comes with the myriads of saints to do justice on them, and He will destroy the wicked, and will be judged by all flesh regarding everything that the sinners and the wicked have done and have done against Him.

10. I watched everything that happens in heaven: how the luminaries that are in heaven do not change their ways, how they all ascend and set in order, each in its own time, and do not transgress their laws.

11. Look at the earth and pay attention to the things that are on it, from the first to the last, how every creation of God correctly reveals itself!

12. Look at summer and winter, how then (in winter) the whole earth abounds in water, and clouds, and dew, and rain fall over it!

13. I watched and saw how in the winter all the trees seem to have dried up, and all their leaves fell off, except for the fourteen trees that are not exposed, but wait, remaining with the old foliage, for a new one to appear within two or three years.

Book of Enoch

The Book of Enoch belongs to the so-called pseudo-epigraphs.

It was written in the 1st century. BC. on behalf of the Old Testament patriarch Enoch. The following is known from the Bible about Enoch, the seventh descendant of Adam:

“Enoch lived sixty-five years and begat Mafusal. And Enoch walked before God, after the birth of Methusal, three hundred years old, and begat sons and daughters. All the days of Enoch were three hundred and sixty-five years. And Enoch walked before God; and he was gone, because God took him. " (Genesis 5: 21-24)