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Ukaranie Asaela (1 Hen. 10,4-8) w kontekście mezopotamskiej literatury zwalczającej czarną magię

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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.

2

Knowledge Transmission in the Context of the Watchers’ Sexual Sin with the Women in 1 Enoch 6-11

80%

Drawnel H.

The Biblical Annals

|

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.

3

Zawodowa wiedza Asaela (1 Hen. 8,1) i jej relacja do starożytnej Mezopotamii

80%

Drawnel H.

The Biblical Annals

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2013

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vol. 3

|

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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3 The Biblical Annals

3 Drawnel H.

2 2013

1 2012

Ukaranie Asaela (1 Hen. 10,4-8) w kontekście mezopotamskiej literatury zwalczającej czarną magię

Knowledge Transmission in the Context of the Watchers’ Sexual Sin with the Women in 1 Enoch 6-11

Zawodowa wiedza Asaela (1 Hen. 8,1) i jej relacja do starożytnej Mezopotamii