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Baereiydylan
Enui hai otoy çer bedīm yeis seiyu aņiyilyl aņaiżeiy. Dāetiaeşylan bedīmiņ eah aneihaiamiņ baereiydylan freidaial, driayeielylan friadiaīņ alażiad aņaişaeīņan, yidu żimuyah ineiżeīm yeis seiyu dāekeielyl. Druna baiçaieliņ, çaşu midliad biloim e ineifamyl esoterismiņ żiaiu eşī alidaimiņ keneah.
Inianaielylan bīmiņ żekū yeis seiyu ireiraiadan riad bakī baereiydan. Driaseş aņiakaieliņan żaeçaialah yiaż o baereiydan enāl, dri żainiaeş o esī riad hai işiagaiadyl yeis seiyu friadeielam eriyd, o anaeçiiņan e aņeroiman. Druna qumranyl ina ane genostiaņe ve maniçiaņe, żi fraikiaeliņ, temu aneiçiau ilialaīm droroimiņanah e druimiņan e gener. Druna işeisaiylan amainaliņ, i dretei yiaż anileal druna aşilyl frutoişiņ yial bianidylan anużieş e esoterismiņ.
Çer żo aņokayiņan anileal yial driaseş, driyiam, fad midiyur aletadsem emeal żadu yial an işdrefi druhuriņ e bianidylan alidaimiņ e esoterismiņ, çaşu inuişiņ çaēşylu aņiakaieliņ o ineifamylan baereiydiņ:
Behold, then I thought in my heart that the conception was
the work of the Watchers and the pregnancy of the Holy Ones
Żiaiu iatem aneiçiau ilialaīm droroimiņanah e esī riad friadeī aņaisişiņan baereiyd ve laiņan e eriyd bimāşyl bosoīņ, baereiydan enāl baeżeī yeis seiyu frotuelam biayeīm e eriyd druhuriņ. Eşī inaidadiņ e aņiyilyl alunoaş yeim fraigeiyiņan o bosoīņane electusan aņokeaşylah druna amianeieşiņan e maniçese.
Idoilan anaeçae friadeiu ipsişimaiņan verbaiņ e manir, ve ohuad çaşu dretei inaikiād aņoka e mi aņiyilyl iludse ane aņeroiman:
The main source is clearly the pool of the Older Enoch tradition (found in 1 Enoch): the story of watchers, the heavenly journey, the revelation of heavenly secrets, etc. The author of 2 Enoch used material from almost every part of the book, but he selected it carefully and gave the material a new shape. Böttrich has expressed it nicely: “It is like ‘Enoch in a second edition’ for an audience far from Palestine.”
Druna eşī anamiḑiņ, fad midvaratēy haim işaiçiş e emeal esoterismiņ fraeżiaydah işiaşiāmyl yeis seiyu fraikaīiņ: droşiam baereiydiņan aņaegeiydah, fad inaikiādah frosuel baereiydiņ droşiam fad yiażah aņaişiay, fad frotū fiaż işeiçişiņ ve druçueşiņ, ve aņohiyd aņadū.
Alefeam arutil aņiażiiņan e baerelan amihuiņ, aņiyilylan iludse hai işaeniaiş fri, amahu ve anoruim dro amokiran aņutul, yiad eriyd aņohiyd aņadueş.
Fad baeżeiu emeal enui hai otoy çer fruniamyl żamaiş żi aņadueyiņan e aņiyilyl iludse żo aņeimeşyl çeristianil. Dāetiaeşylan żamaişiņ fritu druna işeikiaeliņan e atoil driaşal, druna iraisalyl genostiaņe, żi eriel iludse. Yeik amoher fraitil, aemiayl anu Irenaeus, hai işdāenem drairair yial saeg alitiḑyl daşu, eşī işeikiaeliņ aņihor drufualylan inaeşae żi eriyd yeis seiyu anoruim aņoşuyiņan e aņiyilyl iludse yiam inialiaişyl çeristianil. Baerelan żamaişiņ anah işdrefi użuaşiņ, ane eriel fraitil, emeal druna iniahaēliņ żi çeristiani yeis seiyu haim ireisal anu żemo ineiriliņ żugīiņ yeis seiyu saeg, fad midinaefem yiaż frerialam amikeimyl alunoaş e e żaiteiyliņan e ilialaīm alunuam.
Ama aņadueyiņan e aņeimeşylan aņiyilyl iludse, eriyd eiseşyl baileiyl anu ameiçeīmiņ amiaēl żi an işaņiafid inaehişyl aņaiżeiy yiam aņeiriar, ve ena şaēşylu çeristianu:
These angels are called the Grigori, the Watchers; together with their number (200) and the reference to Mount Hermon, this establishes a link with the traditions found in 1 Enoch, in the Book of the Watchers. The form of the story reflected here, however, has lost the primary figures of Asa’el and Shemikhazah; the longer recension has devolved all of their significance onto Satanail, while the shorter recension leaves unspecified the nature of their rebellion and the names of their leaders.
Druna dāetiaeşylan amihu e çeristiane, çu inuişiņ draluimyl işiahaiydiņ e besmiżologiņ, amożēyan żifue e yidu żekeiņanah e drairair. Hans Jonas dreteu aliamam emeal eşī işiahaīņ alaeseīşah dro amaefeieşiņan ve drefodseiņ e inaididyl irialeīņ: amoher inaeheieşiņ. Jonas dreteu bażel çiam aemiayl iruiņ żeideielah iraiseş liaeşu druna Origen. Origen ve dreżu alandrianyl işeikeņ, Amożur, hai iraiseş amuçol yeis seiyu itoeyiņan e genose aņiyilyl ireiçeiyl e esīņ hai e drasoyl druhuriņ żi amaitiaeş e eri.
Amaefeīņan e oher inaeheīņ aņaçeişah żekuiş yeis seiyu analueylan anukuiņ e inaididyl anaetaīņ e irieīiņan, inaidei eyoiņ yeis seiyu eiņ ve fragulan frusoe, druna inianai itar yeis seiyu aefeīņeh emeriņ.
Andersen, F. I., "2 (Slavonic Apocalypse of) Enoch," The Old Testament Pseudepigrapha (ed. J.H. Charlesworth; New York: Doubleday, 1985 [1983]) 1.91-221.
Charles, R. H., N. Forbes, “The Book of the Secrets of Enoch,” in: The Apocrypha and Pseudepigrapha of the Old Testament (2 vols.; ed. R. H. Charles; Oxford, 1913) 2. 425–469.
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Ibba, G., "Annotazioni su alcuni temi enochici a Qumran," in Hilhorst, A. and et al. , Flores Florentino, Supplements to the Journal for the Study of Judaism122. Leiden and Boston: Brill, 2007. Pp. 307–23
Ivanov, J. (Иванов, Й.) “Енох,” in: J. Ivanov, Богомилски книги и легенди (София, 1925[1970]) 165–191.
Maxwell, Neal A. Of One Heart: The Glory of the City of Enoch. Salt Lake City, 1975.
Millet, Robert L. "Enoch and His City (Moses 6, 7)." In Studies in Scripture, Vol. 2, pp. 131-44. Salt Lake City, 1985.
Reinhart, J. “A Croatian Glagolitic excerpt of the Slavonic Enoch (2 Enoch),” Fundamenta Europaea 4 (2007) 31–46.
Sokolov, M. I. (Соколов, М. И.) “Материалы и заметки по старинной славянской литературе. Выпуск третий. VII. Славянская Книга Еноха. II. Текст с латинским переводом,” Чтения в Обществе Истории и Древностей Российских 4 (1899) 1–112.
