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1
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The The Literary Structure of the Flood Account in the Animal Apocalypse

100%
Drawnel H.
The Biblical Annals
|
2023
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vol. 13
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issue 3
395-417
EN
This article discusses the literary structure of the flood account (1 En. 89:1b–9) in the Animal Apocalypse (1 En. 85–90). Since the Qumran Aramaic text of the story (4Q206 frags. 8 I and 9) has preserved a shorter text than that found in the ancient Ethiopic version, the study of the literary additions found therein is also undertaken. Although the Aramaic text of the flood account is not free from some redactional elaborations of the literary structure of the story, the literary additions in the Ethiopic version expand the shorter structure, especially in the first part of the account (strophes 2–4). The insertion of new cosmic elements into the story (heavenly roof and earthly enclosure) creates a well-circumscribed space where the punishment of humanity, sons of the Watchers and animals by the waters of the flood takes place (strophe 4). Thus, the Ethiopic longer recension of the flood account is far more distant from the shorter text of 4Q206. The last part of this study takes a closer look at the literary context of the flood story that closes the first part of the Animal Apocalypse (1 En. 85:3b–89:9) and preannounces its second section (1 En. 89:10–90:19) marred by the shedding of blood and violence between the nations and Israel.
2
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An Introductory Bibliography for the Study of 1 Enoch

94%
Drawnel H.
The Biblical Annals
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2019
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vol. 9
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issue 1
101-130
PL
The article contains elementary information concerning the manuscripts of 1 Enoch, their editions, and scientific literature that deals with the topic. The presentation  begins with the list of larger bibliographic collections concerning the Enochic writings,  then the Aramaic witnesses preserved in 11 manuscripts found in Qumran Cave 4 are  shortly discussed and pertinent information concerning their edition is given. The rest of  the study adduces basic details about the manuscripts that contain the translation of the original Aramaic and the history of their publication. By offering a general perspective  on the manuscripts of 1 Enoch, with special attention focused on Aramaic evidence, the  article leads the reader through the textually and linguistically complicated history of text transmission of this important Jewish composition.
3
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Ukaranie Asaela (1 Hen. 10,4-8) w kontekście mezopotamskiej literatury zwalczającej czarną magię

84%
Drawnel H.
The Biblical Annals
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2013
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vol. 3
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issue 2
285-307
EN
The literary pattern of Asael’s punishment in the Enochic myth (1 En. 10,4-8) does not seem to originate in biblical literature or Greek mythology. It is far more probable that Babylonian anti-witchcraft literature provides the proper background for most of the elements in that literary pattern. The Jewish composer who lived in Mesopotamia in Late Babylonian period treated Asael and other Watchers as warlocks against whom some elements of exorcistic rituals have to be applied. The elimination of Asael and other Watchers from the earthly realm paved the way for the Jewish context of knowledge transmission, exemplified by Enoch and his insight into the structure of the world, revealed to him by angels faithful to the God of Israel.
4
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Knowledge Transmission in the Context of the Watchers’ Sexual Sin with the Women in 1 Enoch 6-11

67%
Drawnel H.
The Biblical Annals
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2012
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vol. 2
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issue 1
123-151
PL
The first part of this research scrutinizes previous scholarly opinions concerning the belonging of the motif of instruction to the original narrative. While the conclusions of especially Nickelsburg and Hanson are negative, the mainly thematic criterion used by them in the separation of the literary strata indicates that they could not see any thematic connection between the Watchers and the motif of knowledge transmission. The second part of the research shows the interrelationship between the mythological origins of scribal and medical knowledge transmission in cuneiform sources and the response of Jewish priests in Babylonia. The latter group rejected Babylonian cuneiform arts and opted for Aramaic type of knowledge with the creation of a different ideal scribe from before the flood (Enoch), different transcendent channel of knowledge transmission (angels faithful to God), and different channel of knowledge transmission from father to son in patriarchal and Levitical genealogies. The third part of the research explores the metaphorical meaning of especially the “great sin” of “fornication” committed by the Watchers. The sin of fornication with women and successive defilement of the Watchers have to be interpreted in relation to the metaphorical, not literal, meaning of these terms found in the biblical account where they often figuratively express apostasy from the God of Israel and idolatrous relationship with other gods.
5
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Księga Przypowieści Henocha (1 hen 37-71). Ogólna charakterystyka oraz relacja do Starego i Nowego Testamentu

67%
Powęska M.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
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2018
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issue 25
339-371
EN
Te Parables of Enoch (1 Enoch 37–71) is the second of the five parts in Te Ethiopic Book of Enoch. Tough popularly referred to as “parables”, it is classified as a literary genre of the apocalypse of the so-called otherworldly journeys with cosmic or political eschatology. Tis part of 1 Enoch is preserved only in ancient Ethiopic, and its absence in the available ancient translations of 1 Enoch (especially Greek, Latin, or in the original Aramaic), may suggest a late date of composition. In the Book of Parables one can see many references to the texts of the Old and New Testaments. Among the many theological topics appearing in 1 Enoch 37–71, the eschatological figure of the Son of Man deserves a particular attention. A comparison of this figure with descriptions in canonical and non-canonical texts allows us to present a broad spectrum of theories concerning the origin of this character and the phenomena accompanying its manifestation. Te approximation of the meaning of the Son of Man in Te Book of Parables gives the possibility of a better understanding of this title in relation to the person of Jesus who, according to the accounts of the Evangelists, referred to himself in this way. Te use of the term “Son of Man” in the context of Te Similitudes of Enoch, allows us to perceive in him an eschatological, mysterious form, coming from God, sharing in His glory, whose task is to make a definitive judgment on the world.
6
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Zawodowa wiedza Asaela (1 Hen. 8,1) i jej relacja do starożytnej Mezopotamii

67%
Drawnel H.
The Biblical Annals
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2013
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vol. 3
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issue 1
47-66
EN
In 1 En. 8:1 one of the fallen Watchers, Asael, teaches humanity about the elaboration of metals, precious stones, and the use of minerals and dyes. In order to understand the reasons for the presentation of his professional skills, it seems necessary to analyze the cultural background of that Enochic tradition in the context of the Late Babylonian temple, with its large and skilled workforce used for the upkeep of cultic, economic and military activities. The Aramaic terminology in 1 En. 6:8 and 8:1 recovered from 4Q201 properly corresponds to what we now know about the functioning of the Babylonian artisans working for, and in cooperation with, the Late Babylonian temple.
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