Czasopisma naukowe

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An Introductory Bibliography for the Study of 1 Enoch
Drawnel, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2019)
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.
Funkcja 1Hen 9,1-3 w strukturze literackiej mitu o upadłych aniołach 1Hen 6-11
Domka, Natalia (Katolicki Uniwersytet Lubelski Jana Pawła II, 2019)
The article analyzes the structure of 1 En. 9:1-3 and its function within the larger structure of the myth of the fallen Watchers (1 En. 6–11). The short text introduces the four angels on the scene, their perception of the miserable state of humanity, and the reception of human complaint directed to God. The positive presentation of the four angels can be contrasted by the negative presentation of the fallen Watchers in 1 En. 6:2-3.7-8. On the other hand, 1 En. 9:1-3 is related to 1 En. 10:1-16 where the same four angels receive from God the divine commissioning. Since it introduces the decisive turn in the myth narrative thread, 1 En. 9:1-3 divides the myth into two parts, which implies the symmetric disposition of the myth.
Knowledge Transmission in the Context of the Watchers’ Sexual Sin with the Women in 1 Enoch 6-11
Drawnel, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
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.
Metaphtonymy of ἀστέρες πλανῆται in the Epistle of Jude 13 in the Light of the First Book of Enoch
Muszytowska, Dorota (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
This article aims to elucidate the precise meaning of the expression ἀστέρες πλανῆται in the Epistle of Jude 13. The expression occurs within aseries of metonymies (Jude 12–13) used by the author of the epistle to depict the wicked (ἀσεβεῖς) who are under critique. Commentators highlight the challenge of interpreting the expressions appearing in those passages due to their metaphorical nature and the vagueness of their contextual origins. The metaphtonymy of ἀστέρες πλανῆται has been examined considering how metaphtonymy is defined in cognitive linguistics. Firstly, the sense resulting from the use of substitution (metonymy) was analysed. Attention was then given to the possible metaphorical meanings of the metonymy. Particular focus was given to the mechanisms of metaphor production, as the expression bears the characteristics of both a general metaphor, derived from experience, and acontextual metaphor, produced for aspecific discourse. To characterise the domain of the expression within a given discourse, the Epistle of Jude was analysed as the primary context. Additionally, the First Book of Enoch (1 Enoch) was examined as a potential intertext that could reveal the mechanism of figurative language production in the expression ἀστέρες πλανῆται, as well as its meaning. The starting point was the assumption that there is a dependency relationship between Jude and the 1 Enoch. An analysis of the extant sources (Greek-language versions of 1 Enoch) has led to the conclusion that it is not possible to demonstrate hypoand hypertextual relationships for the expression ἀστέρες πλανῆται due to the lack of material evidence. An analysis of the meanings of the constituent expressions included in the metaphtonymy in question, as well as of the contexts in 1 Enoch, allows the conclusion that the authors of both texts and probably also the presumed primary recipients of the Epistle of Jude have asimilar way of thinking and speaking. 1 Enoch makes it possible to better define both the use of this expression by the author of Epistle of Jude and understand the mechanism of figurative language production significantly influenced by the context of apocalyptic ideology.
Noah in the Animal Apocalypse (1 En. 89:1–9)
Drawnel, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
The Aramaic description of the flood in 1 En. 89:1–9 has survived in two fragments from Qumran (4Q206 frg. 8 Iand frg. 9), which contain ashorter text than the Ethiopic translation. This article is an analysis of the presentation of the figure of Noah in the longer version of the Ethiopic Animal Apocalypse in the context of the Ethiopic Book of Enoch and in relation to Mesopotamian traditions associated with the flood. After being told the secret about the flood by a“man” (an angel), Noah, the white bull, works as acarpenter and builds a huge boat. After the flood, transformed into a“man” (asupernatural figure in the symbolism of the Animal Apocalypse), he leaves his three sons. This description of Noah brings him closer to the main characters of the flood in Mesopotamian sources.
Report on the Symposium “From the Book of Enoch to Book IV of the Sibylline Oracles. Old Testament Apocrypha – between Tradition and Innovation”
Klukowski, Michał (Katolicki Uniwersytet Lubelski Jana Pawła II, 2024)
The Literary Structure of the Flood Account in the Animal Apocalypse
Drawnel, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2023)
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 Iand 9) has preserved ashorter 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 acloser 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.
Zawodowa wiedza Asaela (1 Hen. 8,1) i jej relacja do starożytnej Mezopotamii
Drawnel, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II, 2013)
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.
Zmartwychwstanie, odpłata po śmierci i życie wieczne w literaturze międzytestamentalnej
Parchem, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2009)
The belief in resurrection, judgment of individuals and reward after death was introduced into Judaism in the context of apocalypticism in the books of Enoch (The Book of the Watchers: l Enoch 22.24-27; The Animal Apocalypse: l Enoch 90,33; The Letter of Enoch: 1 Enoch 91,10; 92,3; 104,2-6) and Daniel. Especially Dan 12,1-3 was inspired. There was a considerable variety in the forms of the belief in the resurrection of the dead in the intertestamental literature. The hope for resurrection and judgment beyond death was one of the crucial elements of the apocalyptic writings, but was spreading also to other Jewish groups in the second century B.C. (cf. Jubilees 23,31; T. Judah 25,1-5, T. Benjarnin 10,5-10; T. Zebulun 10, 1-3). The evidence of Qumran is ambiguous (e. g. 1QH). 4QPseudo-Ezechiel (4Q385) contains a description of bodily resurrection, but it is uncertain whether this document was composed at Qumran. A clear attestation of resurrection is found in 4Q Messianic Apocalypse (= 4Q521). The major sectarian documents place great emphasis on retribution after death and eternal life (e.g. 1QS; 1Q34; 4Q181). The belief in resurrection,judgment of the dead, exaltation of the righteous and punishment of the wicked was widespread in Judaism by the first century C.E (e.g. 4 Ezra 4,35-42; 7,32-37; 14,35; 2 Baruch 49-51; The Book of the Parables: 1 Enoch 46,6; 48,10; 51,1-2; 62,15-16; Ps. Sol. 2,30-31; 3,11-12; Sib Or 4,179-182).

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