3. The descendants of Cain are the secret kings of the Jewish people and the future rulers of the world. Anyone who has understood the structure of the human soul has already understood that the most valuable thing in it is the triune seed of immortal spirits. This triune seed turns a person into a rational being,

Descendants of Cain 17 Cain knew his wife, and she became pregnant and gave birth to Enoch. At that time, Cain was building a city and named it after his son Enoch. 18 Enoch begat Irad, Irad begat Mechiael, Mechiael begot Methushail, and Methushail begat Lamech. 19 Lamech took a wife

Descendants of Cain 17 Cain knew his wife, and she became pregnant and gave birth to Enoch. At that time, Cain was building a city and named it after his son Enoch. 18 Enoch begat Irad, Irad begat Mechiael, Mechiael begat Methushael, and Methushael begat Lamech. 19 Lamech took a wife

Enoch, son of Seth The descendants of Adam through Seth are listed, not counting Adam and Seth themselves, for eight generations. They are described in somewhat more detail than about the descendants of Cain. These are the so-called antediluvian patriarchs. The names of Seth's genealogy are suspiciously similar to

Descendants of Cain It is completely incomprehensible why in our hospitals women on preservation and women preparing for an abortion are assigned to the same ward? Just some kind of nonsense. The other day I got into a conversation at the temple with a girl who felt faint because of it. She goes all out

8. Fratricide of Cain. 8. And Cain said to Abel his brother: (let's go into the field). And while they were in the field, Cain rose up against Abel his brother and killed him. “And while they were in the field, Cain rose up against Abel his brother and killed him...” Like death itself, appearing in the world as a quitrent.

9. Cain's judgment and punishment. 9. And the Lord (God) said to Cain: Where is Abel your brother? He said: I don’t know; Am I my brother’s keeper? “Where is Abel your brother?” Following the example of the judgment of the fallen ancestors (3:9) and the judgment of their criminal son, the merciful God begins with an appeal (call) to

25. Birth of Seth. 25. And Adam knew (Eve) his wife, and she gave birth to a son, and called his name Seth, because, (she said,) God gave me another seed, instead of Abel, whom Cain killed. “And Adam knew also her wife... and she gave birth to a son and called his name Seth..."In place of the two

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. (first mentioned 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 Chr. 1. 3). An extensive legendary tradition is associated with his name, which arose in Judaism at the turn of the era and also became widespread in Christianity.

The name E. is etymologically related to West Semite. root - introduce, begin (Reif. 1972). Researchers offer other meanings for the name E.: “founder” - as an indication that the foundation of the 1st city in Gen. 4.17 (Westermann. 1984. P. 327) is associated with his name, or “initiated” - as a reminder of the apocryphal tradition of initiation of E. into the mysteries of the world (VanderKam. 1984).

The Old Testament story about E. is distinguished by its brevity and mystery. His life is significantly shorter (only 365 years) than the life of his ancestors and descendants along the line of Seth; he is pious - “walked... with God” (Genesis 5.22); nothing is said about the death of E., instead it is said: “... and he was not, because God took him” (Gen. 5.24). E.’s pious life, according to researchers, is contrasted with the life of the 7th generation of Cain’s descendants, who were guilty of bloodshed (Gen. 4. 23-24) (Sasson. 1978). In the number of 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 E., scientists cited data from the Sumerians. and Akkadian sources about ancient kings and great sages (Grelot. 1958); legends about Ziusudra, the king of the solar city, who escaped during the flood and received the gift of providence from the gods (Kvanvig. 1988. P. 179-180). In addition, the legends about the Mesopotamian king Enmeduranka (Sumerian: Enmenduranna), endowed with features similar to E., are compared with the history of E.: 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 it (VanderKam. 1984. P. 33-52; Lambert. 1967).

In the Book of Wisdom of Jesus, son of Sirach

E. opens and ends the series of heroes and righteous people of the Old Testament: “Enoch pleased the Lord and was taken into heaven, an image of repentance for all generations” (Sir 44.15). Sir 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” (Sir 49 . 14).

In the Book of Wisdom of Solomon

dated to plural modern researchers of the Hellenistic era speak about E., although he is not named (Winston D. The Wisdom of Solomon. Garden City (N.Y.), 1979. P. 139-140), very sublimely: “As one who has pleased God, he is beloved and, as one who lived among sinners, he was reposed, caught up, so that malice did not change his mind, or deceit deceive his soul. For exercise in wickedness darkens what is good, and the excitement of lust corrupts a gentle mind. Having achieved perfection in a short time, he fulfilled long years; for his soul was pleasing to the Lord, and therefore he hastened from 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., thus, stands out especially from among the Old Testament righteous men, of whom we speak in Chapter 10, and becomes an Old Testament example of holiness. Wis 4.20 - 5.8 is an adaptation of 1 Enoch 62-63, and Wis 2.1-4. 9 contains many similarities with 1 Enoch 102. 6-103. 15 and 108. 8-9, 13 (see J. Nickelsberg's commentary on the corresponding verses of 1 Enoch).

In the intertestamental apocrypha

E. appears as a model of the righteous, a scribe, a sage and a seer of secrets, who learned the secrets of creation and the structure of the world, its past and future. Moreover, there is a clear tendency to endow 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 early 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 intertestamental era, a whole series of texts appeared, inscribed with the name of E., telling about him or containing revelations received by him. All these texts are known in fragments or in compilations and adaptations of later times: the first book of Enoch (or the Ethiopian Book of Enoch), which is a compilation of a number of older texts (Book of the Watchers, Astronomical Book of Enoch, Book of Dreams of Enoch, Epistles of Enoch, Book of Proverbs (Book of Similarities) of Enoch), individually not preserved (Aram., Greek, Copt., Ethiopian versions are known), and the Book of Giants (giants) (or Manichaean Book of Enoch), fragments of which were discovered in Qumran (known to Aram ., Greek, Latin, Persian versions).

I. Book of Jubilees. There are several adjacent to the Enochic tradition. texts in which E. is mentioned and even his writings are quoted, although on a number of fundamental theological issues they diverge from purely Enochic writings. In particular, the Book of Jubilees, compiled between 168 and 150. 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 view of J. van Ruyten, who rejects the theory of its literary dependence on the 1st Book of Enoch on the basis analysis of vocabulary and syntax: Ruiten J. T. A. G. M., van. Primaeval History Interpreted: The Rewriting of Genesis 1-11 in the Book of Leiden, 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 the prophet. 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 wrote the signs of heaven in the order of their months in a book, that the sons of men might know the seasons of the years in the order of their particular months. He, first of all, wrote down the testimony, and gave the sons of men a testimony about the generations of the earth, and explained to them the weeks of jubilees, 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 would 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 up 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 that he married at the age of 60-64 to Adni, the daughter of Danial, and the birth of his son Methuselah. It further says that he was with the angels of God for 6 jubilees (294 years) and “they showed him everything on earth and in heaven, the dominion of the sun; and he wrote down everything” (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 actions in paradise does not correspond to the currently known Enochic texts. Here E. acquires functions that were usually considered angelic: “... he writes down judgment and eternal punishment, and every 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. Apocrypha book. Genesis, discovered at Qumran, also contains signs of familiarity with the Enochic tradition (the stories of the watchmen and the birth of Noah). Although the narrative has a number of similarities with the Book of Jubilees, it is likely that the authors of these apocrypha used the Enochic tradition independently of each other (Nickelsburg. 2001. P. 76).

III. E. and Qumran texts. On 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 back to the beginning, were found. II century BC - beginning I century according to R.H. Considering 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 that kept these texts. However, the identification of this community, as well as its relationship to the creators of the Enochic tradition in the present day. time are a controversial issue. Despite the fact that a number of themes of the Enochic tradition, namely: dualistic cosmology, eschatological expectations, criticism of the priesthood and the cult of the Jerusalem Temple - are consonant with the documents of the community (the Charter, the Damascus Document), there are also differences, the main of which is the significant attention to 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 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 Testaments of the 12 Patriarchs,” although traditionally considered among intertestamental literature, in the form that has come down to us, represents Christ. work. It may be based on written Jewish texts (since fragments of similar testaments of the Old Testament forefathers were found at Qumran), but the original material has been significantly revised. E.’s writings and he himself are mentioned many times in the “Testaments of the 12 Patriarchs,” but the source of the quotations has not been established. E. is called “Righteous” (Test. XII Patr. III 10. 5; VII 5. 6; XII 9. 1). For example, in the “Testament of Simeon” there is a prophecy by E. about enmity between the descendants of Simeon and Levi (Ibid. II 5.4). In the “Testament of Levi,” on behalf of E., a prophecy is given about the apostasy and 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 spoken of in the corresponding sections of the “Testaments” (Ibid. IV 18. 1; VII 5. 6; VIII 4. 1; XII 9. 1). Finally, E. is mentioned along with Noah, Shem, Abraham, Isaac and Jacob among those who will “rise” (that is, rise) in joy at the right hand of God at the end of time (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.H., a critical attitude towards the figure of E. is characteristic, who is called a hypocrite (Breshit Rabbah 25.1 on Gen. 5.24), which is apparently associated with the Judeo-Christ. polemics. His “taking up” to heaven is considered simply death (based on Ezek 24:16-18).

In 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 pleased God. Both in the books of the New Testament and in Christ. writers quote his writings. On the other hand, the image of E. occupies a place 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 says about E. 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 he was carried away he received a testimony that he pleased God” (Heb. 11:5). The Epistle of Jude quotes from 1 Enoch 1.9: “Enoch, the seventh from Adam, also prophesied about them, saying: “Behold, the Lord comes with ten thousand of His holy angels to execute judgment on all and to convict all the wicked among them in all their deeds, which their wickedness produced, and in all the cruel words that ungodly sinners spoke against Him” (Jude 14-15). The reference in Jude 6 to “the angels who did not retain their dignity, but left their habitation” is probably a reflection of the legend of the rebellion of the giants described in the Enochic literature.

Several places in NZ associated with the name of the 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 the same story is mentioned as in Jude 6; in the 1st Epistle St. Peter there are a number of passages consonant with the Epistle of Enoch). In early Christ. Interpretations of words from the Revelation of John the Theologian about two witnesses of the Lord not named by name, who will prophesy at the end of time, the general opinion has become that we are talking about the prophet. Elijah and E.: “And I will give to my two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth... They have power to shut the heavens, so that there is no 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 defeat them and kill them, and leave their corpses in the streets of the great city...” (Rev 11:3, 6-8).

Among the New Testament apocrypha, the books of 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 Copt. Akhmim manuscript (Codex Panopolitanus, V-VI centuries). The Enochic tradition is contained in a revised form in the Pseudo-Clementines.

The author of Barnabas the Apostle's Epistle quotes the 1st Book of Enoch as St. 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 gives a quotation on behalf of E. (“as Enoch says”), the source of which has not been established.

E. also speaks about righteousness. Clement of Rome: “Let us take Enoch, who through his obedience was found righteous, and died, and they 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 turns to the image of E. in connection with the controversy about circumcision: “If carnal circumcision were necessary ... He [God] would not please ] Enoch so uncircumcised that he was not found, because God took him” (Idem. Dial. 19. 3). The same aspect in the story about E. is emphasized by 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 converted and has been preserved to this day as a witness of the righteous judgment of God; therefore, the angels who sinned fell to earth for condemnation, and the godly man was translated into salvation” (Iren. Adv. haer. IV 16. 2; probably based on the passage - 1 Enoch 12. 4-5; 13. 4-7; 15) . He also points out that E. showed a prototype of the resurrection of the righteous: “... Enoch, who pleased God, was transposed in the body in which he pleased, foretelling the transposition of the righteous” (Iren. Adv. haer. V 5. 1).

Tertullian was one of those who defended the authenticity and inspiration of the "writing of Enoch." In op. “On female attire” after the story about 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 Jewish canon. I hope they don’t think that it was written before the flood, and after the global catastrophe it was able to survive. And if they agree with this, then let them remember that Enoch’s great-grandson was Noah, who survived the catastrophe, who, thanks to family tradition, heard about the godliness of his great-grandfather and about all his prophecies, since Enoch instructed his son Methuselah to pass them on to his descendants” (Ibid. 1 .3). And a little further he says that in the same book E. prophesied about the Lord (i.e. about Jesus Christ), and therefore “we should not reject anything that has to do with us” (Ibidem). In his treatise “On Idolatry,” Tertullian writes: “Enoch was the first to announce that all the elements and in general everything that inhabits the world, that is, living in heaven, on earth and in the sea, will be directed to idolatry by demons and the spirits of apostate angels. These forces will try to make sure that instead of God and in defiance of God they surround themselves with service and honor. This is why human delusion reveres anything but the Creator of everything. These images are idols, and the veneration of idols as sacred is idolatry. Whoever commits idolatry must undoubtedly be counted 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 reserved for you on the day of destruction. I warn you, who serve stones, and who make images of gold and silver, as well as wood, stone and clay, who serve ghosts, demons and spirits of the underworld, and who follow error and not teaching, that you will not find help for yourself in them” (Idem. De idololatr 4; quoted 1 Enoch 99. 6-7). And a little further he says this: “From the very beginning, the Holy Spirit foresaw this and, through his most ancient prophet Enoch, announced that doorways would also be the subject of superstition” (Tertull. De idololatr. 15). In his treatise “On the Resurrection of the Flesh,” Tertullian discusses the “taking” of E.: “Enoch and Elijah (they have not yet been resurrected, for they were not given over to death, but were taken away from the earth and therefore are already seeking eternity) learn that their flesh is not subject to any vice, all damage, all injustice and reproach" (Idem. De resurr. 58). In his treatise “On the Soul,” Tertullian writes that E. has yet to die along with the prophet. Elijah, “to weaken the Antichrist with his blood” (Idem. De anima. 50.5).

According to Sschmch. Hippolytus of Rome, E. and prophet. Elijah will be those 2 witness-prophets, about whom it is spoken of in Rev. 11. 3 (Hipp. De Christ et antichrist. 43; cf.: Idem. In Dan. 4. 35; Idem. De consum. mundi. 21, 29 ). Shchmch. 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 of Milan noted that E. was ascended to heaven by the Holy Spirit (Ambros. Mediol. De Isaac. 8.77).

Alexandrian authors paid attention to the writings associated with the name E.. Clement of Alexandria quotes 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 Stromata he 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 Enoch, the son of repentance, on earth, and did he not show those the very fact that repentance gives rise to forgiveness” (Ibid. II 70. 3).

Origen mentions and quotes the writings of E. (Orig. De princip. I 3. 3; IV 4. 8; quotes - 1 Enoch 21. 1 and 19. 3), which he considered authentic and inspired (Orig. Comm. in Ioan. VI 42.217 (quotes 1 Enoch 6.5); However, in a polemic with Celsus, he wrote that not all Churches recognize the inspired nature 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, Origen’s contemporary Julius Africanus quoted 1 Enoch 6.1 as St. Scripture in "Chronography", and sschmch. Anatoly of Laodicea relied on the authority of E. in the 5th canon on Easter (Euseb. Hist. eccl. VII 32.19).

Sschmch. Methodius of Patara calls E. “the first lover of truth” along with Seth, Abel, Enos and Noah; all of them are the firstborn mentioned in Heb. 12.23 (Method. Olymp. Conv. decem virg. 7.5). St. Cyril of Jerusalem emphasizes that John the Baptist was superior to E. (Cyr. Hieros. Cathech. 3.6), and the Ascension of the Lord surpasses the “taking” of E. to heaven (Ibid. 14.25). St. Ephraem the Syrian adds that the ascension of E. took place in front of Adam, so that he would not think that E. had been killed, like Abel (Ephraem Syr. In Gen. 5. 2). For St. John Chrysostom's ascension served as proof that the flesh cannot become an obstacle to the achievement of holiness (Ioan. Chrysost. In Ioan. 75). In the “Apostolic Constitutions” (c. 380) E. is one of those through whom God calls people to repentance in every generation (Const. Ap. II 55.1). In prayers, he, along with other Old Testament righteous people, 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 some extent known to Athenagoras, Minucius Felix, Commodianus, Lactantius, St. Epiphanius of Cyprus, Blessed. Jerome, Rufinus, although most likely from secondary sources. Probably in early Christ. era, prototypes of the second book of Enoch (or slav. Book of Enoch), Enoch of the third book (or Heb. Book of Enoch, Hekhalot), the History of Enoch and Elijah (Latin), “Apocalypse of Enoch” (Syr.), fragments of Copts appeared. Apocrypha about E. (based on the 1st Book of Enoch; 2 said versions are known), “Visions of the Righteous Enoch” (Armenian).

However, to the end. IV century quoting Enochic literature begins to be perceived as a sign of deviation from Orthodoxy (Enochic texts were actually used by the Manichaeans: for example, in the Cologne Manichaean Codex (Colon. 4780) 1 Enoch 58.7 - 60.12 is quoted (cf. 2 Enoch 1.3 -10)). Yes, darling. Jerome writes that many reject the Epistle of Jude only on the grounds that it quotes the writings of E. (Hieron. De vir. illustr. 4). Blzh. Augustine, analyzing the history of giants, speaks of the apocryphal nature of E.’s books: “Therefore, those distributed under the name of Enoch and containing fables about giants of this kind, as if their fathers were not people, in the fair opinion of reasonable people, should not be attributed to him; for in a similar way, under the name of other prophets, and in later times under the names of the apostles, many things were spread by heretics that, after careful research, were excluded from among the canonical books under the name of apocrypha” (Aug. De civ. Dei. 15.23). However, his position is ambivalent: he believes that since the writings of E. are quoted in the Epistle of Jude, they are inspired (“It cannot be denied, however, that Enoch, the seventh from Adam, wrote something divine” - Ibidem), but were not accepted into the canon : “If their writings have not received authority either from the Jews or from 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 mistake the false for the true” (Ibid. 18. 38).

To Byzantium. and sire. traditions, the last to quote the writings of E. were George Sincellus in the beginning. 9th century and Michael the Syrian and George Kedrin in the 12th century.

However, a different attitude towards E. developed in the Ethiopian Church, where the 1st Book of Enoch was included in the canon of the Old Testament and several were compiled. new works about E. (“Another sermon on the birth of Enoch” was included in the “Book of the Secrets of Heaven and Earth”, as well as the unpublished “Visions of Enoch”). E. retained authority in calendar matters. In the 15th century imp. Zara Yacob argued that no one “can calculate the time of Lent, Passover 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 E.'s taking into heaven is celebrated by the Ethiopian and Coptic Churches on January 23. (27 terra or tobe, respectively) and July 18 (24 hamle or epepa). In some cases, sir. In the month's words, E. is remembered on Tuesday of Bright Week or July 7th. To Byzantium. traditions commemorate E. on the Week of the Forefather (in some monthlies the memory of the antediluvian patriarchs is found on March 1).

Since the 19th century E.'s image and writings began to be especially revered by Mormons (the Church of Jesus Christ of Latter-day Saints).

In the Old Believer tradition

E., together with Elijah, acts as a prophet of the imminent coming of the Antichrist. The idea of ​​how the coming of the prophets would be realized - sensual or spiritual - caused controversy among the Old Believers, who were divided into 2 groups. The first, which includes the Crimea, are the followers of the Russian Orthodox Church, the Russian Orthodox Church and partly the DOC, and from the twentieth century. a significant part of the chapels believe that the appearance of prophets is only expected and they will come in the flesh; others - bespopovtsy of various agreements (nowadays a minority) - claim that the spiritual arrival has already taken place and the Antichrist has long reigned in the world.

Starting from the first teachers of the Old Believers, the idea of ​​fulfilling all predictions was affirmed, but there was no unity regarding the prophets. Archpriest Avvakum, calling: “See with the mind of the beast of the chronicle” (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 in spirit, not flesh, to expose the Antichrist” (Smirnov. 1898. P. LIV). The devils agreed with him. Fyodor, priest Lazar and monk Abraham, who also claimed that the prophets would come in the flesh. But Yakov Lepyokhin in Siberia, Ignatius 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 questions of changing life and in the future would dominate. Grigory Yakovlev, who lived on Vyga and knew Pomeranian views well, wrote in the middle. XVIII century: “Do not expect Elijah and Enoch (with them and John the Theologian), but understand them spiritually, and not sensually” (Yakovlev. 1888. P. 656). Fedoseev's spiritual teachers tried, through critical reasoning, to show the unreasonableness of the literal understanding, which was most clearly manifested in the work of the book. XVIII century “The most humble petition of Alexei Andreevich Karetnik,” in which he shows that Ilya and E. will not be physically able to preach throughout the entire earth in the 3.5 years allotted to them according to Scripture, so their arrival must be understood allegorically. The founder of the Pilgrim Consent, Euthymius, wrote in his works “On the Preaching of the Prophets,” “Flower Garden,” and “Titin” that the preaching of the prophets should be understood in the spiritual, and not in the letter. sense.

The controversy continued in the nineteenth and early years. XX century Ep. Of the Belokrinitsky hierarchy, Arseny (Shvetsov) in “The Book of the Antichrist” affirmed “the sensual coming of the prophets Enoch and Elijah in the flesh, as a denunciation of the Antichrist, and as a conversion and confirmation by man.” The polemicist of Spasovsky Consent A. A. Konovalov argued that “there is no way to understand the coming of the prophets Enoch and Elijah and with them John the Theologian in a literal sense, but should be understood spiritually” and that “prophets are killed spiritually where they are corrupted by an incorrect understanding of their prophecies.” (Konovalov. 1906. P. 33-34). On May 9, 1909, at the Polytechnic Museum, under the chairmanship of M. I. Brilliantov, the 3rd interview “On the Prophets and the Antichrist” took place in a series of conversations between the Pomeranian abbot L. F. Pichugin and the representative of the Belokrinitsky hierarchy and Fellow Chairman of the Union of Old Believer Readers F. E. Melnikov, during which the spiritual and sensual views of the interlocutors were again confirmed.

The twentieth century was marked by a sharp intensification of the controversy between these directions, Ch. arr. in the east of Russia, which led to a rapprochement of irreconcilable positions and the appearance of a number of Old Believer works that allowed both a literal and spiritual understanding of the Antichrist and the prophets of his coming E. and Elijah.

In the Muslim tradition

E. is known by the name Idris. The Koran says about him that “he was a most righteous man and a prophet,” who was exalted by God “to a high place” (Sura 19. Ayat 56-57). He is called “patient” (Sura 21. Ayat 85). The "Stories of the Prophets" reports that Idris lived during the 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 the night journey and ascension.

Apocrypha associated with the name E.

In addition to the 3 “main apocrypha” - 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 that were composed in the Middle Ages.

The History of Enoch and Elijah is preserved in Latin. language in a poetic arrangement by Gottfried from Viterbo (Ɨ 1191) called “Pantheon” (Esposito M. Un apocrifo “Libro d" Enoch ed Elia” // Città di Vita: Riv. di studi religiosi. Firenze, 1947. Vol. 2. P. 228-236). This apocrypha spoke of an island where E. and Elijah await the coming of the Antichrist. In addition to other miracles, this island is replete with gold. who appeared before them in the form of elders. M. Esposito put forward the hypothesis that this apocrypha formed the basis of the “Voyage of St. Brendan”, compiled in the 9th 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 many discrepancies in the details of the narratives (Dumville D. Biblical Apocrypha and the early Irish: A prelim. Investigation // Proc. of Royal Irish Academy. C: Archaeology, Celtic Stud., History, Linguistics and Literature, Dublin, 1973. 73. P. 299-338).

Sire. "The Apocalypse of Enoch" is quoted in the Chronicle of Michael the Syrian (book 11, chapter 22). The authors of the text are the Monophysite bishops Kyriakos of Sijistan and Bar Salta of Reshain. The text talks about the rise to power of the Umayyad caliph Abu Abd al-Malik Marwan II ibn Muhammad (744-749) and his son. The apocrypha was probably compiled in order to gain the favor of the caliph (however, his son did not become heir).

3 fragments of Copt. The apocrypha about E., based on the 1st Book of Enoch, is preserved in the Saidic dialect on parchment found in Aswan (Cair. Mus. 48085). E. is called the righteous scribe, who is responsible for the Book of Life (cf.: Yub 4.23).

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

“The Vision of Enoch the Righteous” survives only in Armenian. language (Maten. 1500, 1271-1285) and represents the Middle Ages. a work unrelated to 1, 2 and 3 Enoch. The apocrypha was compiled in con. VIII century (reflects the events of the Arab conquest of Syria, 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 Ethiopian. “The Book of the Secrets of Heaven and Earth,” which is a collection of interpretations of the Holy Scriptures. Scripture compiled by Bahailah Mikael (Abba Zosimas) in the end. XIV - beginning 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 ideas about E. as the inventor of astrology that arose in the intertestamental era.

In Ethiopian Another text is also known to tradition - “The Visions of Enoch”, which is contained in manuscripts that belonged to the Falashas (Paris. Abbadie. 107, 19th 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 apocrypha known under this name, the name E. or quotes from his works are not found.

The story of the giants after. ceased to be associated with the books of E., although some traces of the Enochic tradition are seen in the Anglo-Saxon. “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, composed in Latin. language, a collection of short instructive stories, the 2nd and 3rd chapters of which were associated with the name E. Vposl. they were translated into Hebrew. language called “The Book of Enoch about Friendship”, and from Hebrew - into plural. European languages.

Lit.: Yakovlev G. Righteous notice about the schism of the priestless people // Bratskoe slovo. 1888. No. 8. P. 656; Smirnov P. S. Internal issues in the schism in the 18th century. St. Petersburg, 1898; Konovalov A.A. About the coming of the prophets Enoch and Elijah, about the Antichrist and about his destruction of the sacrament of St. Communions. Kovrov, 1906; Conversations of the Old Believers L.F. Pichugin, a representative of the non-popovites of the Pomeranian marriage consent, and F.E. Melnikov and D.S. Varakin, a representative of the priests who accept the Belokrinitsky hierarchy. M., 1909. P. 156-235; Grelot P. La légende 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. 1961. Vol. 30. P. 1-11; Lambert W. G. Enmeduranki and Related Matters // J. of Cuneiform Stud. 1967. Vol. 21. P. 126-138; Dedicated to // VT. 22. P. 495-501; . Vol. 33. N 2. P. 183-196; The Books of Enoch: Aramaic Fragments of Qumrân Cave 4 / Ed. J. T. Oxf., 1976; Sasson J. M. A Genealogical “Convention” in Biblical Chronography? 1978. Bd. 90. S. 171-185; Bubnov N. Yu., Demkova N. S. A newly found message from Moscow to Pustozersk “Announcement from the spiritual son to the spiritual father” and the answer of Archpriest Avvakum (1676) // TODRL. 1981. T. 36. P. 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 N. S. Peasant anti-monarchist protest in Old Believer eschatological literature of the period of late feudalism. Novosibirsk, 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 18th - 1st half. XIX century Novosibirsk, 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 (Pennsylvania), 1998, pp. 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 18th - 20th centuries. M., 2002. S. 236-237, 257; Arseny (Shvetsov), bishop. Ural. A book about the Antichrist and about other actions that wanted to exist under him. M., 2005. S. 77-86, 112-117.

A. A. Tkachenko, E. A. Ageeva

Iconography

Probably one of the oldest images of E. is presented in the Christian topography of Cosmas Indikoplov (Vat. gr. 699. Fol. 65, late 9th century). E. is depicted “elderly, with little hair on his head, with a full blond beard, standing thoughtfully, blessing” (Redin. P. 356). He wears 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: Laurentian (Laurent. Plut. IX. 28. Fol. 118) and Sinai (Sinait. gr. 1186. Fol. 97).

In Greek “Erminia” by Dionysius Furnoagrafiot E. is described as an old man with a pointed beard (Part 2. § 128. No. 8). In Russian in the consolidated iconographic original (18th century), published by S. T. Bolshakov, the description of the righteous man is equally brief: “Enoch writes in a scroll. I hope to 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 in the 14th century: in the drum c. Transfiguration in Vel. Novgorod (1378) - a full-length figure, short hair frames the face and covers the forehead, the left hand is lowered, the right hand is in front of the chest with the palm facing outward; in the medallion on the east slope. girth arch in c. Dormition on Volotovo Field in Vel. Novgorod (1363 or after 1380) - an almost bare 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 hand is in front of the chest with the palm facing out; red clothes.

The image of E. is often found as part of the ancestral series of high iconostases. Perhaps the earliest image is an inset with painting from the 50s and 60s. XVI century on the 18th century board in the iconostasis of the Annunciation Cathedral of the Moscow Kremlin: E. is represented from the waist up, as a medieval man with short hair and a small neat beard, in a blue chiton and red himation, with a rolled 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 (YIAMZ; 13×5 cm), the image on it is an old man with a pointed beard, full-length - determined by the inscription on a paper sticker on the back. The wide shoulder and stripe at the hem are unusual for the clothes of a righteous man. Icons from the 17th century have been preserved. with a shoulder-shaped image of E.: icon of 1652 in the iconostasis of the Pokhvalsky chapel of the Assumption Cathedral of the Moscow Kremlin - E. has a long oval-shaped beard, a red chiton and a brown himation; icon of 1678 in the iconostasis c. Resurrection of the so-called Moscow Kremlin - E. has long wavy hair, a long beard, a green chiton and a brown-burgundy himation (both in the GMMC). A full-length depiction of E. is included in the ancestral 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 Anthony 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. An image of E. was often placed along with the prophet. Elijah as 2 witnesses of God, about whom 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, late 16th century, YIAMZ ; 40s of the 17th century, YaIAMZ from the Church of the Resurrection on Debra, the last quarter of the 17th century; , YaIAMZ). This version of iconography is found until 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, GMIR).

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

I. A. Zhuravleva