에녹서 고대 스핀오프 문학과 영향력

### 에녹서: 잘 알려지지 않은 성서 인물에서 영향력 있는 묵시 문학으로: 에녹의 책
* 📚 에녹서는 창세기에 나오는 성경 인물 에녹에 대한 간략한 언급을 확장한 텍스트 모음으로, 특히 **"하나님이 그를 데려갔다"는 수수께끼 같은 진술**에 초점을 맞추고 있습니다.
* 🕰 이 텍스트는 수세기에 걸쳐 작성된 것으로 추정되며, **가장 오래된 부분은 기원전 4세기 또는 3세기**에, **가장 완전한 사본은 15세기 또는 16세기**에 에티오피아어로 작성된 것으로 알려져 있습니다.
* 📖 에녹서는 크게 다섯 부분으로 나뉘는데, 첫 번째 섹션인 **'감시자의 책'**은 신적 존재가 인간과 짝짓기를 하고 네피림을 낳았다는 **창세기 6:1-4의 기록**을 확장한 내용입니다.
* 🔮 이 텍스트는 **메시아에 대한 기대, 최후의 심판, 구원, 부활, 천국 여행** 등의 주제를 담고 있는 유대 묵시 문학의 대표적인 예입니다.
* 🕊 에녹서는 **제2성전 유대교에 영향을 미쳤지만, 랍비 당국의 거부**로 인해 현대 유대교에서는 거의 그 역할을 하지 못합니다.
* ✝ 초기 기독교에서 에녹서는 **신약성경에 언급**되고 복음서와 요한계시록의 신학에 영향을 미치면서 높은 평가를 받았습니다.
* ☪ 에녹의 모습은 초기 이슬람 전통에도 등장하는데, 종종 **꾸란의 예언자 이드리스와 동일시**되기도 합니다.
* 💡 에녹서는 기독교 신학의 중심이 된 **지옥, 인자, 메시아의 재림**과 같은 개념을 소개하며 종교 사상에 지속적인 영향을 미쳤습니다.

창세기의 스핀오프인 에녹서는 신적 존재, 네피림, 종말론적 주제를 다루며 유대교, 기독교, 이슬람교에 영향을 미칩니다.

this video is brought to you by speakeasy access. The vibrancy of a university campus wherever you happen to be. The book of enoch is the ultimate example of spin-off literature. It's over 100 chapters long. Thousands and thousands of words. But it's based off of a fairly obscure biblical character enoch. The hebrew bible has very little to say about him. In the book of genesis he appears briefly in the genealogy of adam after fathering methuselah and a bunch of other kids. The text simply says enoch walked with god. Then he was no more because god took him. Wait. There's got to be more backstory here. Right. What does because god took him even mean. Well. Early jews and christians were rarely satisfied with such vague biblical passages. Which leads us to its spin-off the book of enoch. This text was so popular for early christians that even the new testament cites it. The book of jude the second to last book in the new testament directly references enoch.

chapter 1 verse 9. but for a book that was so popular for ancient jews and christians very few people today know about it. so what is the book of enoch and what does it really say. first of all, there's not just one book of enoch. in fact, the book of enoch typically refers to first enoch. however, there's also a second enoch, which probably dates back to the first century ce, but is preserved in later manuscripts written in the church slavonic language. and there's a third enoch. it survives in hebrew and was preserved by rabbinic judaism. this video will be focusing on first enoch. the next consideration calling it the book of enoch is kind of a misnomer. first enoch is a compilation of several texts stitched together. there are obvious and abrupt seams between sections that are best explained by the theory that someone brought them all together into a compilation sometime in the past. first enoch has five major sections and two appendices, which you can see on

screen. The oldest sections of the text probably date back to the 4th or 3rd century BCE. However, the most complete manuscripts of the text date to the 15th or 16th centuries, written in the Ethiopic language. Ethiopic, also known as Ge'ez, is a Semitic language, a cousin of Hebrew, Arabic, and Amharic, one of the main spoken languages in Ethiopia today. Ethiopic is the liturgical language of the Ethiopian Orthodox Church, kind of like how Latin was historically used in liturgies for Catholics or the Coptic language for Coptic Orthodox Christians. So you can see that the Book of Enoch had a long journey from when it was first composed to when our most complete manuscripts were created. Enoch was probably originally written in Aramaic before being translated into Greek and then finally into Ethiopic. Big chunks of the Aramaic version of Enoch were found among the Dead Sea Scrolls at the site of Qumran. One dead

sea scroll fragment contains several sections of Enoch in one text, which shows that the different sections were already circulating as one compilation by the first century BCE. In all, 90 different manuscripts of First Enoch exist in some form or another. However, some of the manuscripts have big differences compared to earlier versions. This is why if you're going to read it for yourself, it's really important to find a scholarly translation that tries to account for all of the manuscript variations. I personally recommend the Hermenea translation by George Nickelsburg and James Vanderkam. It's published by Fortress Press. This is not an advertisement; it's literally just the best version I could find when I was researching this episode. Okay, that's a quick overview of the text itself. It's comprised of several texts stitched into one. It was originally written in Aramaic, but its most complete manuscripts are written in Ethiopic. Parts of it probably date to the 4th century BCE, but it also has sections

that date to a few centuries later. But what about the content? What does First Enoch actually say? Like I said, the best way I can describe the Book of Enoch is that it is spin-off literature. It takes two tiny, tantalizing snippets from Genesis and expands them into a whole book of fantastic visions and stories. We already saw the first blurb, a few short sentences that says God took Enoch. The second blurb, which inspires the entire opening section of First Enoch, is an odd story from Genesis 6:1-4 about divine beings having sex with humans. Genesis says that before Noah's flood, divine beings called Bine Elohim, which literally translates to children of God, come down to earth to have sex with human women, who then give birth to beings called Nephilim. The text says these Nephilim were the mighty men of old, warriors of renown. That's it. Nothing else. No more mention of who these Nephilim were or their exploits. No backstory about these sons of God.

you know what that means? It's a story ready for a spin-off. Enoch vastly expands these few verses into the Book of the Watchers. The sons of God are no longer a vague category of heavenly beings, but a whole society of fallen angels called the Watchers, led by their chief Shemihaza. Their children, the Nephilim, are giants that start to wreak havoc on Earth. Enoch 7:3 says that the giants began to kill men and to devour them, and then kill all the beasts and drank their blood. Sounds kind of like a horror film. This section also describes the Watchers as devious angels, skilled in evil supernatural arts, which they then taught to humanity. Chapter 8 says that the Watcher Aceael taught weapons of war to humanity. Shemihaza taught them sorcery. Others taught humans how to do astrology. As the Watchers and Nephilim continue to devastate the Earth and pollute humans with evil knowledge, the story culminates in humanity crying out to God for help. In response

god dispatches his four archangels to set things right. He instructs one to warn Noah about the coming flood, another to imprison the fallen angel Isaiah and cast him into darkness. God orders Gabriel to destroy the Nephilim with a downright chilling passage, telling Gabriel to go to the bastards, to the half-breeds, to the sons of miscegenation, and destroy the sons of the Watchers. Yikes. And finally, God commissions Michael to imprison the king of the Watchers, Shemihaza. In this story, God sends Enoch as a prophet or emissary to the Watchers to warn them that they'll be destroyed. The remaining sections of Enoch contain mostly prophecy and visions. Rather than summarizing each and every section, I want to focus on the major themes running through these prophecies: the expectation of a Messiah, final judgment, salvation, resurrection, and heavenly journeys. All of these are hallmarks of the cultural context and genre of First Enoch, Jewish apocalypticism, apocalyptic.

literature is the name scholars call a bunch of texts that became super popular among Jews during the Second Temple period. These were texts that generally describe mystical visions of heaven where an angel would reveal to a prophet the end times or a coming judgment of the world. Enoch is one of the oldest Jewish apocalyptic texts, even older than another famous apocalyptic text, the Book of Daniel. That's to say if we follow the scholarly consensus that Daniel was composed during the Hellenistic era of the 2nd century BCE. Many of the terms commonly associated with Daniel, like the Son of Man and the Messiah, can be found first in the Book of Enoch. In one chapter, Enoch sees a vision in which the Son of Man is commissioned. He will be the staff for the righteous, he will be the light of the nations, and all who dwell on the earth will fall down and worship before him. For those of you familiar with the New Testament, this sort of language should sound familiar as it's

all applied to Jesus as well, but in this text, Enoch himself is named the Son of Man. Chapter 71, 14 says, You are that Son of Man who was born for righteousness. We also find the idea of hell in Enoch, another theological concept seen later in Christianity. Remember from my history of hell video that the concept of hell does not exist in the older texts of the Hebrew Bible. It is a later innovation that gained popularity during the Second Temple period, especially in apocalyptic literature. In chapter 21, 7, Enoch beholds a narrow chasm extending to the abyss where he saw a great fire burning and flaming. The text says, This place is a prison for the angels; here they will be confined forever. Okay, so that's a summary of the content. Basically, an entire text super concerned that the current world is evil and needs to be judged and renewed. A new age is at hand; God's final judgment is coming. But what about its later history? First Enoch was enormously influential for later Jews, Christians, and even

muslims. First, let's go through its history within Judaism. First Enoch influenced a bunch of non-canonical Jewish texts. In fact, Jubilees, another Second Temple Jewish text preserved in Ethiopic and found at Qumran in Hebrew, shares a lot of details with Enoch. However, although the Book of Enoch was a big deal for Second Temple Judaism, it plays almost no role in modern Judaism. Rabbinic Judaism rejected two major claims put forth by the Enoch spin-off literature. First, they rejected the notion that Enoch never died and the idea that rebellious angels came to earth at the time of the flood. Because of this, Enoch doesn't formally appear in the canonical books of the Hebrew Bible and only rarely in rabbinic literature. And even when it does appear, it appears in a negative light. One of the most important exceptions to the negative portrayal of Enoch in rabbinic literature is Third Enoch. This is a rabbinic Hebrew

story of enoch transforming into the angel metatron. The transfigured enoch is even described as a second or lesser yahweh. While enoch is mentioned in 30 knock and some other mystical rabbinic texts, rabbinic judaism doesn't consider them standard. For example, the babylonian intellimids, second only to the hebrew bible in importance for traditional rabbinic judaism, says that a famous rabbi became a heretic when he saw metatron sitting in the presence of god and claimed that there are two powers in heaven. In the talmud, metatron and the rabbi are both punished, but this story reflects the talmud's discomfort with the whole idea of enoch becoming a divine being. Curiously, this is not the case in kabbalah, medieval jewish mysticism. Kabbalistic texts such as the zohar not only view enoch positively but also compares him to adam and refers to the book of enoch to explain ambiguous biblical verses.

the scholar of late antique Judaism and Christianity, Annette Reed, suggests that this is a result of continuing cross-cultural Jewish and Christian dialogue throughout late antiquity. Because apparently, Christians really like this text, at least at first. Like I said, the Book of Jude in the New Testament directly references First Enoch, and Enoch likely influenced the theology of the Gospels and the Book of Revelation. The idea of the Son of Man, for example, which appears in the Gospel of Mark, shares theological similarities with First Enoch. The last book of the New Testament, Revelation, closely resembles the Apocalypse of the Book of the Parables, since both describe a throne room apocalypse partnered with a final judgment, both in the heavens and on earth. Initially, First Enoch was a big deal for Christians. Church fathers such as Justin Martyr and Irenaeus use and reference First Enoch. Tertullian even defends the book's authority, and the non-canonical Epistle of Barnabas refers to First Enoch as

scripture. However, by the 4th century, Enoch apparently fell out of favor. It's around this time that big-name church fathers like Augustine and Jerome rejected it. By the 7th and 8th centuries, First Enoch only remained popular in Ethiopia, which still remains true to this day as part of the biblical canon of the Ethiopian Orthodox Church. With over 81 books, the biblical canon is much wider in Ethiopian Christianity compared to other branches of Christianity. By including Enoch, the book has left a lasting legacy on Ethiopian Christians. But Enoch was not only a big deal in Judaism and Christianity, he also appears in early Islamic traditions. The prophet Idris is mentioned twice in the Quran. The Quran commands its audience: And remember Idris in the Book; verily he was truthful, a prophet. We raised him to a sublime station. Idris is typically associated with Enoch, although some also associate him with Elijah. And like what we see in the Book of

genesis his little blurb here is ambiguous. many muslim commentators debate what is meant by raised to a sublime station. in one hadith, one of the reported sayings, actions, and approval of the prophet, the prophet reports that he met idris in the fourth heaven during his miraculous ascension through the seven heavens, typically rendered as the night journey. in the west, other commentators suggest that sublime station means that idris was directly taken alive by god, which parallels the plain text of genesis 5:24. so even though enoch only earned a brief mention in his source text, genesis, that one tiny blurb inspired an entire book that continued to influence religious traditions for centuries to come. the qumran community, early christians, early muslims, jewish kabbalists, and ethiopian christians today. and even though very few people today have read this book, the apocalyptic ideas introduced in enoch—hell, salvation, the son of man, the coming of the messiah—these ideas lay the groundwork for the central themes of christian theology.

not bad for a work of spin-off literature. And just like how the watchers taught magic to humanity, I'll be teaching a two-week seminar on magic in the ancient world on Speakeasy. It will be on Saturday, September 5th and September 12th at 3 o'clock p.m. We'll discuss magical rituals that the ancient Romans practiced like curse tablets and healing spells. We'll talk about Roman laws enacted against magic and explore what this archaeological evidence reveals about the religious lives of people living in the late Roman Empire. Now, we're limiting the number of participants to just 12 people so that everyone who attends can really engage in the material and get their questions answered. I'd love to see you there. If you'd like to attend, a link to the seminar is here on screen and in the video description below. Remember, there are only 12 spots, so I hope to see you there. When you're looking at a pre-industrial society, a society before medicine, before the

scientific method. What did it mean to practice magic? What did it mean to practice religion?

The Book of Enoch Explained

ReligionForBreakfast

에녹서: 복잡하고 다면적인 텍스트

에녹서는 중요하지만 상대적으로 잘 알려지지 않은 작품으로, 여러 버전과 복잡한 구성 및 번역의 역사를 지니고 있습니다.

에녹서는 여러 텍스트의 모음집으로, 가장 오래된 부분은 기원전 4세기 또는 3세기로 거슬러 올라가며, 가장 완전한 사본은 15세기 또는 16세기 에티오피아 언어로 된 사본입니다.

아람어로 쓰인 원본이 그리스어로 번역된 후 에티오피아어로 번역되기까지의 여정을 보면 에녹서가 지닌 문화적, 종교적 중요성을 알 수 있습니다.

에녹서는 초기 유대인과 기독교인들에게 큰 영향을 미쳤으며 신약성경에도 인용되었지만 오늘날에는 잘 알려지지 않았습니다.

에녹서는 기원전 4세기로 거슬러 올라가는 텍스트 모음집으로, 90여 개의 사본이 존재합니다.

이 책은 신적 존재와 네피림에 대한 창세기의 짧은 언급을 확장하여 감시자들로 알려진 타락한 천사들이 지구를 타락시키고 황폐화시키는 사회로 묘사합니다.

이 책은 감시자들이 인류에게 전쟁, 마법, 점성술을 가르치며 궁극적으로 타락한 인간에게 도움을 요청하는 장면을 묘사합니다.

유대 종말론에서 최초의 에녹의 역할

하나님은 네 천사를 파견하여 홍수에 대해 경고하고, 타락한 천사를 가두고, 네피림을 멸망시키고, 감시자의 왕을 감옥에 가두세요.

에녹서는 메시아, 최후의 심판, 구원, 부활, 천국 여행이라는 주제에 초점을 맞추고 있으며, 이후 유대교와 기독교 신앙에 영향을 미쳤습니다.

다니엘서보다 앞선 책으로, 나중에 신약성경에 등장하는 인자나 지옥과 같은 개념을 소개합니다.

에녹서가 유대교와 기독교 신학에 미친 영향

에녹서는 제2성전 유대 문학에 큰 영향을 미쳤지만 현대 유대교의 정경에는 포함되지 않습니다.

반면, 카발라에서는 에녹을 아담과 비교하며 모호한 성경 구절을 해석하는 데 에녹의 책을 사용하는 등 긍정적으로 보고 있습니다.

초기 기독교에서 이 책은 유다서에 언급되고 마가복음과 신학적으로 유사하여 신약성경에 직접적인 영향을 미쳤습니다.

에녹서는 초기 기독교 인물들이 중요하게 여겼으며 복음서와 요한계시록의 신학에 영향을 미쳤습니다.

에녹서는 4세기에 유명 교부들 사이에서 인기가 떨어졌지만 에티오피아에서는 여전히 인기가 있었습니다.

에녹서는 에티오피아 정교회의 성경 정경의 일부이며 에티오피아 기독교인들에게 지속적인 유산을 남겼습니다.

이 책은 초기 이슬람 전통에도 영향을 미쳤는데, 예언자 이드리스는 에녹과 연관되어 코란에 두 번이나 언급되었습니다.

고대 로마 제국의 마법 의식에 대해 논의하는 2주간의 세미나가 스피크이지에서 열립니다.

이 세미나에서는 저주 석판, 치유 주문, 마법에 대한 로마의 법률, 로마 제국 후기 사람들의 종교적 삶 등의 주제를 다룰 예정입니다.

자리가 12개밖에 없기 때문에 참가 인원이 제한되어 있어 심도 있는 주제에 대해 심도 있게 논의할 수 있습니다.