The Book Of Enoch Full Movie
Elisabetta Buendia
The Book of Enoch (also 1 Enoch;[a]Hebrew: סֵפֶר חֲנוֹךְ, Sēfer Ḥănōḵ; Ge'ez: መጽሐፈ ሄኖክ, Maṣḥafa Hēnok) is an ancient Hebrew apocalyptic religious text, ascribed by tradition to the patriarch Enoch who was the father of Methuselah and the great-grandfather of Noah.[1][2] The Book of Enoch contains unique material on the origins of demons and Nephilim, why some angels fell from heaven, an explanation of why the Genesis flood was morally necessary, and a prophetic exposition of the thousand-year reign of the Messiah. Three books are traditionally attributed to Enoch, including the distinct works 2 Enoch and 3 Enoch. None of the three are considered to be canonical scripture by most Jewish or Christian church bodies.
The individuals residing in the Qumran Caves, where the Dead Sea Scrolls and the book were unearthed, were not aligned with the mainstream Jewish sect known as the Pharisees. Instead, they were affiliated with a splinter group called the Essenes, who adhered to distinctive practices. Hence, the Book of Enoch, alongside numerous other texts discovered in the caves, is recognized for its substantial variance from Rabbinic Judaism.[5]
Based on the number of copies found in the Dead Sea Scrolls, the Book of Enoch was widely read during the Second Temple period. Today, the Ethiopic Beta Israel community of Haymanot Jews is the only Jewish group that accepts the Book of Enoch as canonical and still preserves it in its liturgical language of Geʽez, where it plays a central role in worship.[7] Apart from this community, the Book of Enoch was excluded from both the formal canon of the Tanakh and the Septuagint and therefore, also from the writings known today as the Deuterocanon.[8][9]
By the fifth century, the Book of Enoch was mostly excluded from Christian biblical canons, and it is now regarded as scripture only by the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church.[14][15][16]
Davids (2006)[28] 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."[28]
The Book of Enoch was considered as scripture in the Epistle of Barnabas (4:3)[30] and by some of the early church Fathers, such as Athenagoras,[31] Clement of Alexandria,[32] and Tertullian,[33] who wrote c. 200 that the Book of Enoch had been rejected by the Jews because it purportedly contained prophecies pertaining to Christ.[34]
The Church of Jesus Christ of Latter-day Saints does not consider 1 Enoch to be part of its standard canon, although it believes that a purported "original" Book of Enoch was an inspired book.[35] The Mormon Book of Moses, first published in the 1830s, is part of the standard works of the Church, and has a section which claims to contain extracts from the "original" Book of Enoch. This section has many similarities to 1 Enoch and other Enoch texts, including 2 Enoch, 3 Enoch, and The Book of Giants.[36]The Enoch section of the Book of Moses is believed by the Church to contain extracts from "the ministry, teachings, and visions of Enoch", though it does not contain the entire Book of Enoch itself. The Church considers the portions of the other texts which match its Enoch excerpts to be inspired, while not rejecting but withholding judgment on the remainder.[37][38][39]
Eleven Aramaic-language fragments of the Book of Enoch were found in cave 4 of Qumran in 1948[41] and are in the care of the Israel Antiquities Authority. They were translated for and discussed by Jzef Milik and Matthew Black in The Books of Enoch.[42] Another translation has been released by Vermes[43][full citation needed] and Garcia-Martinez.[44] Milik described the documents as being white or cream in color, blackened in areas, and made of leather that was smooth, thick and stiff. It was also partly damaged, with the ink blurred and faint.
According to Elena Dugan, this Codex was written by two separate scribes and was previously misunderstood as containing errors. She suggests that the first scribe actually preserves a valuable text that is not erroneous. In fact the text preserves "a thoughtful composition, corresponding to the progression of Enoch's life and culminating in an ascent to heaven". The first scribe may have been working earlier, and was possibly unconnected to the second.[45]
It has been claimed that several small additional fragments in Greek have been found at Qumran (7QEnoch: 7Q4, 7Q8, 7Q10-13), dating about 100 BC, ranging from 98:11? to 103:15[46] and written on papyrus with grid lines, but this identification is highly contested.
A sixth- or seventh-century fragmentary manuscript contains a Coptic version of the Apocalypse of Weeks. How extensive the Coptic text originally was cannot be known. It agrees with the Aramaic text against the Ethiopic, but was probably derived from Greek.[48]
The only surviving example of 1 Enoch in Syriac is found in the 12th century Chronicle of Michael the Great. It is a passage from Book VI and is also known from Syncellus and papyrus. Michael's source appears to have been a Syriac translation of (part of) the chronicle of Annianos.[51]
Most Qumran fragments are relatively early, with none written from the last period of the Qumranic experience. Thus, it is probable that the Qumran community gradually lost interest in the Book of Enoch.[61]
The relation between 1 Enoch and the Essenes was noted even before the discovery of the Dead Sea Scrolls.[62] While there is consensus to consider the sections of the Book of Enoch found in Qumran as texts used by the Essenes, the same is not so clear for the Enochic texts not found in Qumran (mainly the Book of Parables): it was proposed[63] to consider these parts as expression of the mainstream, but not-Qumranic, essenic movement. The main peculiar aspects of the not-Qumranic units of 1 Enoch are the following:
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.[64]
The Book of Enoch plays an important role in the history of Jewish mysticism: the 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."[65] Particular attention is paid to the detailed description of the throne of God included in chapter 14 of 1 Enoch.[1]
14 And Enoch also, the seventh from Adam, prophesied of these, saying, "Behold, the Lord cometh with ten thousand of His saints15 to execute judgment upon all, and to convince all who are ungodly among them of all their godless deeds which they have godlessly committed, and of all the harsh speeches which godless sinners have spoken against Him."
Sir Walter Raleigh, in his History of the World (written in 1616 while imprisoned in the Tower of London), makes the curious assertion that part of the Book of Enoch "which contained the course of the stars, their names and motions" had been discovered in Saba (Sheba) in the first century and was thus available to Origen and Tertullian. He attributes this information to Origen,[g]although no such statement is found anywhere in extant versions of Origen.[72]
Outside of Ethiopia, the text of the Book of Enoch was considered lost until the beginning of the seventeenth century, when it was confidently asserted that the book was found in an Ethiopic (Ge'ez) language translation there, and Nicolas-Claude Fabri de Peiresc bought a book that was claimed to be identical to the one quoted by the Epistle of Jude and the Church Fathers. Hiob Ludolf, the great Ethiopic scholar of the 17th and 18th centuries, soon claimed it to be a forgery produced by Abba Bahaila Michael.[73]
In 1838, Laurence also released the first Ethiopic text of 1 Enoch published in the West, under the title: Libri Enoch Prophetae Versio Aethiopica. The text, divided into 105 chapters, was soon considered unreliable as it was the transcription of a single Ethiopic manuscript.[77]
The first critical edition, based on five manuscripts, appeared in 1851 as Liber Henoch, Aethiopice, ad quinque codicum fidem editus, cum variis lectionibus, by August Dillmann. It was followed in 1853 by a German translation of the book by the same author with commentary titled Das Buch Henoch, bersetzt und erklrt. It was considered the standard edition of 1 Enoch until the work of Charles.[citation needed]
The generation of Enoch scholarship from 1890 to World War I was dominated by Robert Henry Charles. His 1893 translation and commentary of the Ethiopic text already represented an important advancement, as it was based on ten additional manuscripts. In 1906 R.H. Charles published a new critical edition of the Ethiopic text, using 23 Ethiopic manuscripts and all available sources at his time. The English translation of the reconstructed text appeared in 1912, and the same year in his collection of The Apocrypha and Pseudepigrapha of the Old Testament.[2]
The publication, in the early 1950s, of the first Aramaic fragments of 1 Enoch among the Dead Sea Scrolls profoundly changed the study of the document, as it provided evidence of its antiquity and original text. The official edition of all Enoch fragments appeared in 1976, by Jozef Milik.[79][2]
In 2001 George W.E. Nickelsburg published the first volume of a comprehensive commentary on 1 Enoch in the Hermeneia series.[58] Since the year 2000, the Enoch seminar has devoted several meetings to the Enoch literature and has become the center of a lively debate concerning the hypothesis that the Enoch literature attests the presence of an autonomous non-Mosaic tradition of dissent in Second Temple Judaism.[citation needed]
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