Several years ago, in an article published in the Henoch, I argued that 2 Enoch contains systematic polemics against the priestly Noachic tradition.[1] My study tried to demonstrate that in the course of these polemics the exalted features of Noah’s story, such as his miraculous birth, his leading roles as the originator of animal sacrificial practice and a bridge over the Flood become transferred to other characters of the Slavonic apocalypse including Methuselah, Nir, who defined in the story as “Noah’s younger brother,” and his miraculously born child Melchisedek.