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| Beyond The Matrix.. Seated at the Entrance of the 7th Heaven, the Seraph Metatron. With an intro to the Herbert Shirmer UFO case.. and the Mystery of the Winged Serpents. |
This is a true story investigated by the Condon Committee on FEBRUARY 13, 1968.
It was December 3.1967 2:10 A.M. in ASHLAND NEBRASKA. It was a cold
winter night on the outskirts of ASHLAND. HERBERT SHIRMER, a police
officer, was driving his patrol car along a desolate road.
SUDDENLY SHIRMER SAW A FLASHING LIGHT BLINKING RAPIDLY OFF
IN THE DISTANCE. He thought he had better try to follow it. It settled on a
distant hill. When he approached it, his car stopped and the lights went
out. He was frightened as he saw some figures come out of the UFO and
walk towards him. It seemed like a weird dream!
SHIRMER seemed to be in a trance. He could not move. He looked at the
figures and he saw a strange emblem on the left side of their chests. It was a — A WINGED SERPENT!
There was a power about these creatures that was supernatural. He could not draw his gun or move; the things
looked him over and then returned to the UFO and it took off, disappearing in the distance.
The question arises, “Why a ‘WINGED SERPENT’ when there is no such thing as a SNAKE WITH WINGS?" If
Herbert Shirmer did indeed see an emblem of a winged serpent, then we have a clue to reveal the mystery behind
the U.F.O. movement.
Could this have been a meeting with God's Angel's the Seraphim? The insignia seems to imply such...
It was December 3.1967 2:10 A.M. in ASHLAND NEBRASKA. It was a cold
winter night on the outskirts of ASHLAND. HERBERT SHIRMER, a police
officer, was driving his patrol car along a desolate road.
SUDDENLY SHIRMER SAW A FLASHING LIGHT BLINKING RAPIDLY OFF
IN THE DISTANCE. He thought he had better try to follow it. It settled on a
distant hill. When he approached it, his car stopped and the lights went
out. He was frightened as he saw some figures come out of the UFO and
walk towards him. It seemed like a weird dream!
SHIRMER seemed to be in a trance. He could not move. He looked at the
figures and he saw a strange emblem on the left side of their chests. It was a — A WINGED SERPENT!
There was a power about these creatures that was supernatural. He could not draw his gun or move; the things
looked him over and then returned to the UFO and it took off, disappearing in the distance.
The question arises, “Why a ‘WINGED SERPENT’ when there is no such thing as a SNAKE WITH WINGS?" If
Herbert Shirmer did indeed see an emblem of a winged serpent, then we have a clue to reveal the mystery behind
the U.F.O. movement.
Could this have been a meeting with God's Angel's the Seraphim? The insignia seems to imply such...
The Milky Way Galaxy is
the inspiration for the
symbol of the
Ouroboros. Myth refers
to a serpent of light
residing in the heavens.
The Milky Way is this
serpent, and viewed at
galactic central point
near sagittarius, this
serpent eats its own tail.
the inspiration for the
symbol of the
Ouroboros. Myth refers
to a serpent of light
residing in the heavens.
The Milky Way is this
serpent, and viewed at
galactic central point
near sagittarius, this
serpent eats its own tail.
The highest class of angelic hosts is a "Seraph" these beings are described as a snake with wings, which indicates
most definitely the ability to fly. Sound familiar? Of course after the fall this ability was taken from Satan...
A seraph (Hebrew שרף, SRF; in the plural seraphim, שרפים, SRFYM) is one of a class of celestial beings { fiery
winged serpants } mentioned once in the Old Testament (Tanakh), in Isaiah. Later Jewish imagery perceived them
as having human form, and in that way they passed into the ranks of Christian angels.
most definitely the ability to fly. Sound familiar? Of course after the fall this ability was taken from Satan...
A seraph (Hebrew שרף, SRF; in the plural seraphim, שרפים, SRFYM) is one of a class of celestial beings { fiery
winged serpants } mentioned once in the Old Testament (Tanakh), in Isaiah. Later Jewish imagery perceived them
as having human form, and in that way they passed into the ranks of Christian angels.
Metatron's cube is widely considered the pinnacle of ancient geometry. Each of the thirteen circles (referred to as
'nodes') is connected to each other node with a single line, creating a total of seventy-eight lines. Within the cube,
many other shapes can be found, including two dimensional models of the five platonic solids.
In early kabbalist scriptures, Metatron supposedly forms the cube from his soul, which can later be seen in Christian
art, where it appears on his chest or floating behind him. Metatron's cube is also considered a holy glyph, and was
often drawn around an object or person to ward off demons and satanic powers. This idea is also present in
alchemy, in which the cube was favoured as a containment circle or creation circle.
Metatron
by Ilil Arbel, Ph.D.
The details on Metatron are extremely complicated, and at least
two separate versions exist. The first version states he came into
being when God created the world, and immediately assumed his
many responsibilities. The second claims that he was first a
human named Enoch, a pious, good man who had ascended to
Heaven a few times, and eventually was transformed into a fiery
angel. Some later books adopt the first version, some the second,
and in other literature both are combined. There are even two
versions of the name Metatron, one spelled with seven letters,
the other with six, lacking the Hebrew letter "yod." The Kabbalists explained that the six-letter name represents the
Enoch-related Metatron, while the seven-letter name refers to the primordial Metatron. Despite the elaborate
debate, the origin of Metatron's name is not clear. Many attempts have been made to explain it, but none of them is
satisfactory, since the word has no real meaning or root in any language. Some authors think it may be derived
from private meditations and visions, or even glossolalia. This article concentrates on the Metatron-Enoch version
Metatron is one of the most important angels in the heavenly hierarchy. He is a member of a special group that is
permitted to look at God's countenance, an honor most angels do not share. In the literature, Metatron is often
referred to as "the Prince of the Countenance."
In the Babylonian Talmud, Metatron is mentioned only three times, but the references are important. All three relate
to the problem of Metatron's immense power, which may have caused some people to confuse him with God. In
later literature he was even mentioned as the "lesser Yahweh" -- a serious blasphemy for the strictly Monotheistic
Judaism. Later, some authors tried to resolve the issue by showing how the Hebrew letters of the name of a
mythical predecessor, the angel Yahoel (later to be entirely identified with Metatron), were the same letters as those
in the name of Yahweh. Another legend states that God himself named him so, out of affection. A fascinating
legend tells of a particularly interesting and famous Jewish heretic, Elisha ben Avuyah, who saw Metatron sitting by
God's side, occupying the same type of throne. This made Elisha suspect that two equal powers operated in the
universe -- God and Metatron. The legend continues to explain that he made a false assumption, which indeed cost
Elisha his position within the Jewish community. According to these scholars, God permitted Metatron to sit
because, as God's scribe, he recorded the good deeds of the Nation of Israel. This story works very well with two of
Metatron's many heavenly tasks: a scribe and an advocate, defending the Nation of Israel in the heavenly court.
Enoch, a pious teacher, scribe and leader of his people, is famed for the part he took in the tragedy of the fallen
angels (see Watchers). Living during a time of great sins, around the flood, he had visited Heaven more than once.
However, the time was ripe for a most significant trip. One night, two angels woke him up and commanded him to
prepare for his journey. They took him on their wings, and showed him all the Heavens and their inhabitants,
including a side trip to Paradise and to the place of punishment and torture of the sinners, which strangely enough
was located not too far from paradise. He observed the activity of the sun and the moon, and made a visit of
consolation to rebellious angels, the Grigori, succeeding in bringing them closer to God. After the tour, the great
Angels Gabriel and Michael lead him straight to God's Throne.
Sitting next to God, Enoch was instructed in wisdom, and using his skills as a scribe, prepared three hundred and
sixty-six books. When he learned everything, a most significant thing happened. God revealed to him great secrets
-- some of which are even kept secret from the angels! These included the secrets of Creation, the duration of time
the world will survive, and what will happen after its demise. At the end of these discussions, Enoch returned to
earth for a limited time, to instruct everyone, including his sons, in all he learned. After thirty days, the angels
returned him to Heaven.
And then the divine transformation took place. Additional wisdom and spiritual qualities caused Enoch's height and
breadth to become equal to the height and breadth of the earth. God attached thirty-six wings to his body, and
gave him three hundred and sixty-five eyes, each as bright as the sun. His body turned into celestial fire -- flesh,
veins, bones, hair, all metamorphosed to glorious flame. Sparks emanated from him, and storms, whirlwind, and
thunder encircled his form. The angels dressed him in magnificent garments, including a crown, and arranged his
throne. A heavenly herald proclaimed that from then on his name would no longer be Enoch, but Metatron, and that
all angels must obey him, as second only to God.
'nodes') is connected to each other node with a single line, creating a total of seventy-eight lines. Within the cube,
many other shapes can be found, including two dimensional models of the five platonic solids.
In early kabbalist scriptures, Metatron supposedly forms the cube from his soul, which can later be seen in Christian
art, where it appears on his chest or floating behind him. Metatron's cube is also considered a holy glyph, and was
often drawn around an object or person to ward off demons and satanic powers. This idea is also present in
alchemy, in which the cube was favoured as a containment circle or creation circle.
Metatron
by Ilil Arbel, Ph.D.
The details on Metatron are extremely complicated, and at least
two separate versions exist. The first version states he came into
being when God created the world, and immediately assumed his
many responsibilities. The second claims that he was first a
human named Enoch, a pious, good man who had ascended to
Heaven a few times, and eventually was transformed into a fiery
angel. Some later books adopt the first version, some the second,
and in other literature both are combined. There are even two
versions of the name Metatron, one spelled with seven letters,
the other with six, lacking the Hebrew letter "yod." The Kabbalists explained that the six-letter name represents the
Enoch-related Metatron, while the seven-letter name refers to the primordial Metatron. Despite the elaborate
debate, the origin of Metatron's name is not clear. Many attempts have been made to explain it, but none of them is
satisfactory, since the word has no real meaning or root in any language. Some authors think it may be derived
from private meditations and visions, or even glossolalia. This article concentrates on the Metatron-Enoch version
Metatron is one of the most important angels in the heavenly hierarchy. He is a member of a special group that is
permitted to look at God's countenance, an honor most angels do not share. In the literature, Metatron is often
referred to as "the Prince of the Countenance."
In the Babylonian Talmud, Metatron is mentioned only three times, but the references are important. All three relate
to the problem of Metatron's immense power, which may have caused some people to confuse him with God. In
later literature he was even mentioned as the "lesser Yahweh" -- a serious blasphemy for the strictly Monotheistic
Judaism. Later, some authors tried to resolve the issue by showing how the Hebrew letters of the name of a
mythical predecessor, the angel Yahoel (later to be entirely identified with Metatron), were the same letters as those
in the name of Yahweh. Another legend states that God himself named him so, out of affection. A fascinating
legend tells of a particularly interesting and famous Jewish heretic, Elisha ben Avuyah, who saw Metatron sitting by
God's side, occupying the same type of throne. This made Elisha suspect that two equal powers operated in the
universe -- God and Metatron. The legend continues to explain that he made a false assumption, which indeed cost
Elisha his position within the Jewish community. According to these scholars, God permitted Metatron to sit
because, as God's scribe, he recorded the good deeds of the Nation of Israel. This story works very well with two of
Metatron's many heavenly tasks: a scribe and an advocate, defending the Nation of Israel in the heavenly court.
Enoch, a pious teacher, scribe and leader of his people, is famed for the part he took in the tragedy of the fallen
angels (see Watchers). Living during a time of great sins, around the flood, he had visited Heaven more than once.
However, the time was ripe for a most significant trip. One night, two angels woke him up and commanded him to
prepare for his journey. They took him on their wings, and showed him all the Heavens and their inhabitants,
including a side trip to Paradise and to the place of punishment and torture of the sinners, which strangely enough
was located not too far from paradise. He observed the activity of the sun and the moon, and made a visit of
consolation to rebellious angels, the Grigori, succeeding in bringing them closer to God. After the tour, the great
Angels Gabriel and Michael lead him straight to God's Throne.
Sitting next to God, Enoch was instructed in wisdom, and using his skills as a scribe, prepared three hundred and
sixty-six books. When he learned everything, a most significant thing happened. God revealed to him great secrets
-- some of which are even kept secret from the angels! These included the secrets of Creation, the duration of time
the world will survive, and what will happen after its demise. At the end of these discussions, Enoch returned to
earth for a limited time, to instruct everyone, including his sons, in all he learned. After thirty days, the angels
returned him to Heaven.
And then the divine transformation took place. Additional wisdom and spiritual qualities caused Enoch's height and
breadth to become equal to the height and breadth of the earth. God attached thirty-six wings to his body, and
gave him three hundred and sixty-five eyes, each as bright as the sun. His body turned into celestial fire -- flesh,
veins, bones, hair, all metamorphosed to glorious flame. Sparks emanated from him, and storms, whirlwind, and
thunder encircled his form. The angels dressed him in magnificent garments, including a crown, and arranged his
throne. A heavenly herald proclaimed that from then on his name would no longer be Enoch, but Metatron, and that
all angels must obey him, as second only to God.
As updates become available we will present them here. Frank Riccardi Director, Eyepod.Org
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Ads support Eyepod, click on links above.
At this point let's talk about the Seraphim and in particular the one known as the "Heavenly Scribe" and also the
"Voice of God"...Metatron This is the "Voice" referred to in "Eyepod The Alien Chronicles, An Amazing Journey"..
"... I saw the Lord sitting upon a throne, high and lifted up; and His train filled the temple. Above Him stood the
Seraphim; each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew."
In the vision the seraphim cry continually to each other, "Holy, holy, holy, is the Lord of hosts: the whole earth is full
of His glory" (vi.3). The "foundations of the thresholds" of the Temple were moved by the sound of their voices.
This is the sole occurrence of the word "seraphim" in the canonic Hebrew Bible as heavenly beings. The name is
unparalleled, but heavenly beings with multiple wings are often represented in art of Israel's neighboring cultures in
the Ancient Near East.
Those familiar with UFO lore should find the following quite interesting.. Draco, Reptilians et al. From Isaiah..
The 2nd-century BCE Book of Enoch also mentions the Seraphim, but the term used is the Greek drakones
(δράκονες meaning "serpents"). Enoch was never accepted in the Hebrew canon, but it was widely read and quoted
by early Christians -- most notably in the Epistle of Jude, which was included in the New Testament canon. From the
usage of the word "saraph" in this late text, exegesis identifies as seraphim the snakes responsible for the deaths of
the blaspheming Israelites in Numbers chapter 21:"And the LORD sent fiery serpents (Seraphim, in hebrew.
הַנְּחָשִׁים הַשְּׂרָפִים)".
Metatron... Beyond the Matrix
Metatron (from Greek Meta+Tron meaning Beyond+Matrix. alternate spelling: Metraton, sometimes referred to as
the Latin Metator) is the name of an angel in Judaism and some branches of Christianity. A mysterious figure,
Metatron is identified with the term, "lesser YHVH" which is the Lesser Tetragrammaton the "lesser (yod) ה (heh) ו
(vav) ה (heh) or יהוה (YHVH); in a Talmudic version read by the Karaite scholar Kirkisani. Interestingly, the word
'Metatron' is numerically equivalent to Shaddai according to Hebrew gematria, therefore he is said to have a "Name
like his Master". The Talmud also records an incident with Elisha ben Abuya, also called Aher ("another"), who is
said to have entered Paradise, and saw Metatron sitting down (an action in heaven that is permissible only to God
Himself). Elisha ben Abuya therefore looked to Metatron as a Deity, and is reported to have said, "There are indeed
two powers in heaven!" The rabbis explain that Metatron was allowed to sit because of his function as the Heavenly
Scribe, writing down the deeds of Israel. According to one school of thought Enoch was taken by God and
transformed into Metatron, explaining the mysterious passage "Enoch walked with God; then he was no more,
because God took him away (Genesis 5:24 NIV). However, this viewpoint is not shared by many Talmudic
authorities. There also seem to be two Metatrons, one spelled with six letters, and one spelled with seven. The
former may be the transformed Enoch, while the latter is the Primordial Metatron.
Metatron's Cube..
"Voice of God"...Metatron This is the "Voice" referred to in "Eyepod The Alien Chronicles, An Amazing Journey"..
"... I saw the Lord sitting upon a throne, high and lifted up; and His train filled the temple. Above Him stood the
Seraphim; each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew."
In the vision the seraphim cry continually to each other, "Holy, holy, holy, is the Lord of hosts: the whole earth is full
of His glory" (vi.3). The "foundations of the thresholds" of the Temple were moved by the sound of their voices.
This is the sole occurrence of the word "seraphim" in the canonic Hebrew Bible as heavenly beings. The name is
unparalleled, but heavenly beings with multiple wings are often represented in art of Israel's neighboring cultures in
the Ancient Near East.
Those familiar with UFO lore should find the following quite interesting.. Draco, Reptilians et al. From Isaiah..
The 2nd-century BCE Book of Enoch also mentions the Seraphim, but the term used is the Greek drakones
(δράκονες meaning "serpents"). Enoch was never accepted in the Hebrew canon, but it was widely read and quoted
by early Christians -- most notably in the Epistle of Jude, which was included in the New Testament canon. From the
usage of the word "saraph" in this late text, exegesis identifies as seraphim the snakes responsible for the deaths of
the blaspheming Israelites in Numbers chapter 21:"And the LORD sent fiery serpents (Seraphim, in hebrew.
הַנְּחָשִׁים הַשְּׂרָפִים)".
Metatron... Beyond the Matrix
Metatron (from Greek Meta+Tron meaning Beyond+Matrix. alternate spelling: Metraton, sometimes referred to as
the Latin Metator) is the name of an angel in Judaism and some branches of Christianity. A mysterious figure,
Metatron is identified with the term, "lesser YHVH" which is the Lesser Tetragrammaton the "lesser (yod) ה (heh) ו
(vav) ה (heh) or יהוה (YHVH); in a Talmudic version read by the Karaite scholar Kirkisani. Interestingly, the word
'Metatron' is numerically equivalent to Shaddai according to Hebrew gematria, therefore he is said to have a "Name
like his Master". The Talmud also records an incident with Elisha ben Abuya, also called Aher ("another"), who is
said to have entered Paradise, and saw Metatron sitting down (an action in heaven that is permissible only to God
Himself). Elisha ben Abuya therefore looked to Metatron as a Deity, and is reported to have said, "There are indeed
two powers in heaven!" The rabbis explain that Metatron was allowed to sit because of his function as the Heavenly
Scribe, writing down the deeds of Israel. According to one school of thought Enoch was taken by God and
transformed into Metatron, explaining the mysterious passage "Enoch walked with God; then he was no more,
because God took him away (Genesis 5:24 NIV). However, this viewpoint is not shared by many Talmudic
authorities. There also seem to be two Metatrons, one spelled with six letters, and one spelled with seven. The
former may be the transformed Enoch, while the latter is the Primordial Metatron.
Metatron's Cube..
Titles of Enoch - Metatron in 2 Enoch
[published in the Journal for the Study of the Pseudepigrapha 18 (1998) 71-86].
Andrei A. Orlov
In his introduction to the English translation of 2 Enoch F.I. Andersen states that “all attempts[2] to locate the
intellectual background of the book have failed.”[3] Among these endeavors were several efforts to establish the
connection between 2 Enoch and Ma’aseh Merkabah.[4] One of the essential contributors to this approach Hugo
Odeberg[5] points out that the similarities in descriptions of Celestial titles for Enoch in 2 and 3 Enoch may be the
important evidence of a possible connection between 2 Enoch and texts of the Merkabah tradition. The purpose of
this article is to call attention to some details of these descriptions which might shed new light on the relationship
between early Enochic[6] and Merkabah traditions.
The Prince of the Presence
The substantial part of 2 Enoch’s narrative is dedicated to Enoch”s ascent into the celestial realm and to his
heavenly metamorphosis near the Throne of Glory. In these lengthy and elaborated descriptions of Enoch’s
transformation into a celestial being, on a level with the archangels, one may find the origin of another image of
Enoch which was developed later in Merkabah mysticism, that is, the image of the angel Metatron, The Price of
Presence.
Odeberg may well be the first scholar to have discovered the characteristics of “the Prince of the Presence” in the
long recension of 2 Enoch. He successfully demonstrated in his synopsis of parallel passages from 2 and 3 Enoch,
that the phrase “stand before my face forever”[7] does not serve merely as normal Hebraism “to be in the
presence,” but establishes the angelic status of Enoch as Metatron, the Prince of the Presence, Mynph r#.[8]
The title itself is developed mainly in chs. 21-22,[9] which are dedicated to the description of the Throne of Glory.
In these chapters, one finds many promises that Enoch will “stand in front of the face of the Lord forever.”[10]
In terms of the theological background of the problem, the title seems connected with the image of Metatron in the
Merkabah tradition,[11] which was “crystallized in the classical Hekhalot literature.”[12] According to the legend of
the Hekhalot tradition, Enoch “was raised to the rank of first of the angels and Mynph r# (literally, “prince of the
divine face,” or “divine presence”).”[13] 3 Enoch, as well as other texts of the tradition, have a well-developed
theology connected with this title.
The Knower of Secrets
The Merkabah tradition emphasizes the role of Metatron as the “Knower of Secrets,” Myzr (dwy.[14] According to 3
Enoch he is “wise in the secrets and Master of the mysteries.”[15] He is the one who received these secrets from
the angels and from the Lord (the Holy One). He serves also as “the Revealer of Secrets,” the one who is
responsible for the transmission of the highest secrets to the Prices under him, as well as to mankind. In ch. 38 of 3
Enoch, Metatron told to R. Ishmael that he was the person who revealed secrets to Moses, in spite of the protests
of heavenly hosts:
...when I revealed this secret to Moses, then all the host in every heaven
on high raged against me and said to me: Why do you reveal this secret
to a son of man...the secret by which were created heaven and earth...
and the Torah and Wisdom and Knowledge and Thought and the Gnosis
of things above and the fear of heaven. Why do you reveal this to flesh
and blood?[16]
According to this theological material, Enoch (Metatron) is responsible for transmitting the secrets of the Written
Torah as well as the Oral Tradition. “And Metatron brought them out from his house of treasuries and committed
them to Moses, and Moses to Joshua, and Joshua to the elders, and the elders to the prophets and the prophets
to the men of Great Synagogue...”[17]
In late Merkabah, Metatron (Enoch) is the guide and the revealer of secrets to all who are initiated into the account
of chariots.[18] Hekhaloth literature (3 Enoch, Shi’ur Qomah) describes these functions of Metatron. He guides and
reveals secrets to R. Ishmael and to R . Akiba. Sometimes the Merkabah narrative extends his role to the titles of
the Prince of Wisdom and the Prince of Understanding.[19]
It is apparent that in 2 Enoch one may see some kind of preparation of Enoch for his role as Metatron, “the Knower
of Secrets.” The preparation entails several stages. First, the archangel Vereveil inducts Enoch into these secrets.
He instructs Enoch in “all the deeds of the Lord, the earth and the sea, and all the elements and the courses...and
the Hebrew language, every kind of language of the new song of the armed troops and everything that it is
appropriate to learn” (23.1-2). Second, the Lord himself continues to instruct him in the secrets, which he had not
even explained to the Angels (24.3). Finally, the Lord promised Enoch the role of “Knower of Secrets.” The
important detail here is that the promise of the role is closely connected with other titles of Metatron such as “The
Prince of Presence,” “The Heavenly Scribe,” and “The Witness of the Judgment.” In the text the Lord promised:
...and you will be in front of my face from now and forever.[20] And you
will be seeing my secrets[21] and you will be scribe for my servants[22]
since you will be writing down everything that has happened on earth
and that exists on earth and in the heavens, and you will be for me a witness of the judgment[23] of the great age
(36.3).
This substantial passage graphically depicts the interrelation of the future roles of Enoch (Metatron) in the
narrative of 2 Enoch. In spite of the fact that the text does not elaborate the real embodiments of these roles and
titles, but only promises and initiations in these roles, it leaves the impression that 2 Enoch is part of larger tradition
and that its author has prior knowledge of the future development of these titles and the deeds behind them.
It is intriguing that the narrative of 2 Enoch does not show the promised powerful deeds of Enoch-Metatron in
different offices of the heavenly realm, for example, those of the Knower, The Scribe, The Witness and The Prince
of Presence even in early “primitive” Merkabah or apocalyptic form. It looks as if the author of the text deliberately
avoids these details. He knows that it is not time for revealing these faces. Enoch must return to the earth, and only
after that trip he will fully assume his heavenly offices. In 67.2, which serves as the conclusion to Enoch’s story,
there is a statement about the theme: “and the Lord received him and made him stand in front of his face for
eternity.”[24]
In this regard, the narratives of 2 Enoch and 3 Enoch seem to be written from different temporal perspectives. The
setting of Enoch’s story in 2 Enoch is the antediluvian period. Melchizedek”s narrative of the book distinctively
stresses this point. This explains why in 2 Enoch “there is no place for Abraham, Moses, and the rest.”[25]
The Heavenly Scribe
Odeberg notices that Enoch’s initiation into the Secrets (and his title- the Knower of Secrets) is closely connected
with his scribal activities[26] and with his other title- “the Scribe”[27] (rpws) or “the Heavenly Scribe.”[28] The steps
in the development of this theme in 2 Enoch are apparent. Enoch”s scribal functions have several aspects:
1. He was initiated into the scribal activities by the Lord himself. “And the Lord said to Vereveil, “Bring out the
books from the storehouses, and give a pen to Enoch[29] and read him the books.” And Vereveil...gave me the pen
[30] from his hand” (22.11).[31]
2. He writes down the mysteries which were explained to him by angels. In 23.4 angel Vereveil commands him:
“Write everything that I have explained to you.”[32]
3. The results of his scribal activity were a certain number of books. “I wrote accurately. And I expounded 300 and
60 books” (23.6).[33]
4. The Lord instructed Enoch to deliver these books in his handwriting to his sons[34] (33.8), and to distribute the
books in his handwriting to his children, and they to their children, and they to their children, for they will read them
from generation to generation (33.8-10).
5. The Lord appointed the guardian angels for Enoch”s writings:
"For I will give you an intercessor, Enoch, my archistratig, Michael, on
account of your handwritings and the handwritings of your fathers-
Adam and Seth. They will not be destroyed until the final age. For
I have commanded my angels Arioch and Mariokh, whom I have appointed
on the earth to guard them and to command the things of time to preserve
the handwritings of your fathers so that they might not perish in the
impending flood which I will create in your generation" (33.10-12.)[35]
The motif of guardian angels of the books is very specific for the esoterism[36] of Merkabah tradition. This motif
can be found in 3 Enoch as well as in late texts of the tradition.
6. Finally the Lord gave the promise to Enoch about his future role as the Heavenly Scribe when he will return to
heaven after the instructions of his sons, “...and you will be the scribe[37] for my servants, since you will be writing
down everything that has happened on earth and that exists on earth and in the heavens, and you will be for me a
witness of the judgment of the great age” (36.3).[38]
To conclude this section I shall examine an interesting detail that is very important as a characteristic of a
hypothetical provenance, but which has remained unnoticed by scholars. In 23.4, when Enoch was already in the
highest realms, Vereveil gave him permission to sit down.[39] “You sit down; write everything...” And Enoch said,
“And I sat down[40] for a second period of 30 days and 30 nights, and I wrote accurately” (23.6).[41] It is important
to notice that Vereveil’s suggestion that Enoch be seated occurs after Enoch has been “brought in front of the face
of the Lord” (22.6), and after he has been invited by the Lord “to stand in front of his face forever” (22.6-7).
According to Rabbinic tradition, “there is no sitting in heaven.”[42] An allegorical description, which can be found in
3 Enoch, depicts God as the one who places Metatron on a throne at the door of the seventh Hall.[43] In his
commentary on this section of 3 Enoch, Odeberg states that “assigning a seat or a throne to any angel-prince or to
any one beside the Holy One, might endanger the recognition of the absolute sovereignty and unity of the
Godhead.”[44] Furthermore, he reasoned that according to Rabbinic tradition the privilege of “sitting” was
accorded to Metatron by virtue of his character as “scribe,” for he was granted permission as a scribe “to sit and
write down the merits of Israel.”[45] This fact, that Enoch was seated in the text of 2 Enoch is one more powerful
example that further strengthens the hypothesis regarding the connection of the text of 2 Enoch with the Merkabah
tradition.
The Youth
Previous research has shown that the descriptions of celestial titles in 2 Enoch occupy some sort of intermediate
position between early Enochic traditions and Metatron tradition. Therefore, some later titles of Metatron, which are
absent in 1 Enoch, Jubilees and Qumran materials are presented in the narrative of 2 Enoch. A good illustration of
this situation could be the observation of another celestial title of Enoch (Metatron) which can be found in 2 Enoch,
namely-Na’ar, r(n which can be translated as “The Youth” or “The Lad.”[46]
According to Jewish mystical lore, this title could be considered as “proof” of the theological assumption that
Metatron is the translated Enoch ben Yared. The tradition derives this title from the exegesis of Prov. 22.6 (r(nl
Kwnx), which was interpreted as “Enoch was made into the Na’ar, i.e. Metatron.”[47]
The title “Youth” in Merkabah has several possible theological meanings. According to one of them, the name may
be explained by the fact that Metatron grows old, and is then constantly rejuvenated.[48] Another possible
explanation is that he is young in comparison with other angel-princes who existed from the beginning.[49] It is
notable, that the several important occurrences of the title “Youth” in the text of 2 Enoch come from the mouths of
angels. In ch. 9 of the short recension an angelic being, who is accompanying Enoch on his way through the
heavenly realm, addresses Enoch as “Youth”: “This place has been prepared, Youth (yunoshe), for the righteous...
[50] Later in ch. 10 we can hear the same address again: “This place, Youth (yunoshe), has been prepared for
those who practice godless uncleanness on the earth...”[51] These occurrences could be considered by someone
simply as reminders for Enoch about his novice status in the heavenly realm. This, however, is not the case with
the Merkabah tradition, where “Na’ar” also designates special relationships between the Holy One and Metatron. In
3 Enoch when R. Ishmael asks Metatron “What is your name?” Metatron answers, “I have seventy names,
corresponding to the seventy tongues of the world... but my King calls me “Youth” (Na’ar).”[52] Interestingly
enough, we can see the beginning of this tradition in the test of 2 Enoch. In ch. 24 of the short recension[53] we
read: “And the Lord called me (Enoch) and he placed me to himself closer than Gabriel. And the Lord spoke to me
“Whatever you see, Youth (yunoshe) things standing still and moving about were brought to perfection by me. And
not even to my angels have I explained my secrets... as I am making them known to you today.”[54] As we can see
in the passage the title “Youth” stresses the unique role of Enoch-Metatron among other archangels-princes,
despite his young angelic age. In spite of the abundance of the information about “Na’ar” in Merkabah literature the
title itself, in many respects remains a mysterious theological puzzle. Perhaps the most mysterious thing connected
with this title is the fact that prominent scholars of Jewish mystical literature like Scholem and Odeberg do not find
the important title in the narrative of 2 Enoch. One possible explanation may be that Vaillant did not pay enough
attention to the variants of the reading of the term “Youth” in his edition, considering this reading as a “corruption,”
[55] and consequently dedicated just a few sentences to this fact. According to Vaillant this “corruption” occurred
because the Slavonic word Enoshe, the vocative form of “Enoch,” is very similar to “Youth,” yunoshe.[56] This
probably explains why those scholars who based their research on Vaillant” text also missed this vital point. Only
the new collation of manuscripts for Andersen”s translation again drew attention to this variant. Andersen gives a
short concluding note on the term “Youth” that “It cannot be a coincidence that this title is identical with that of
Enoch (=Metatron) in 3 Enoch.”[57]
The Governor of the World
The Merkabah tradition stresses the role of Metatron as “governing power over the nations, kingdoms and rulers
on earth.”[58] Chapter 30 of 3 Enoch pictures Metatron as the Prince of the World Mlw(h r#, the leader of seventy-
two princes of the kingdom of world, who speaks (pleads) in favor of the world before the Holy One.[59] Odeberg
notes that “the Prince of the World in 3 Enoch combines the function of the rulers of the nations: they plead each
one the cause of his nation, the Prince of the World pleads the cause of all nations together, of the world in its
entirety.”[60]
Both ch. 43 of the short recension of 2 Enoch and a similar passage of the text of 2 Enoch in a Slavonic collection
“The Just Balance”[61] reveal Enoch in his new celestial role. The texts outline Enoch”s instructions to his children
during his brief return to the earth I which he mentions his new role as the Governor of the earth:
Blessed is he who understands all works of the Lord, (and glorifies
Him): and, because of His work, knows the Creator. And behold my
children, I am the Governor[62] of the earth, I wrote (them) down. And the
whole year I combined and the hours of the day.[63] And the hours I mea-
sured: and I wrote down every seed on earth. And I compared every
measure and the just balance I measured. And I wrote (them) down, just
as the Lord commanded...the doings of each person will put down, and
no one will hide, because the Lord is the one who pays, and He will be
the avenger on the great judgment day.[64]
The interesting parallel here to 3 Enoch is the fact that the role of Enoch (Metatron) as the Governor (Prince) of
the World is closely connected in both texts with the theme of Divine Judgment[65] and with Metatron’s role in that
process as the Witness of the Judgment. As we recall in 3 Enoch these two themes – governing of the world and
pleading for the world – stayed together: Metatron is the Prince of the World “who pleads in the favor of the world.”
The narrative of 2 Enoch has a similar pattern – the title of Governor in this context means “the Mediator of Divine
Judgment”[66] - Enoch pleads before the Lord for the world while reminding the world about the Divine Judgment.
Another interesting point about this material is the fact that the passage which is dedicated to the description of
Enoch’s role as “Governor of the World” is incorporated into a part of the book that is directly connected with other
descriptions of the titles of Enoch. My previous observations about the celestial titles of the Enoch showed that
these descriptions are situated in chs. 21-38 (according to Andersen”s division). These early chapters unfold
Enoch”s transformation from a human being into an angel in the highest celestial realms near the Throne of Glory.
In chs. 39-67, Enoch gives some instructions to his children during his brief visit to the earth. The text makes clear
that during this visit Enoch is already an angelic being. In ch. 56 of 2 Enoch he says to his son: “Listen, my child!
Since the time when the Lord anointed me with the ointment of my glory, it has been horrible for me, and food is
not agreeable to me, and I have no desire for earthly food.”[67] This portrayal of Enoch as angelic being in this
section of the book is very important, because it allows us to see traces of another tradition in the text of 2 Enoch.
It is possible that in this part of the book we have some remnants of developed Metatron tradition. Chapters 39-67
differ slightly from chs. 21-38 in the ways the picture Enoch”s role in the celestial realm.
First, later chapters (43-44) give an important description of Enoch as Governor (Prince) of the world, a role which
in late Merkabah literature usually is connected with Metatron tradition.
Second, an important aspect of the passage of chs. 43-44 is the Slavonic term prometaya,[68] which follows Enoch”
s title, “the Governor of the World.”[69] This Slavonic term is found solely in the text of 2 Enoch. There is no other
Slavonic text where the word prometaya is documented. Phonetically close to the term “Metatron” prometaya could
represent a very early, rudimentary form of the name which later was transformed into the term “metatron.”[70] It is
noteworthy that we can not find the term in the early chapters connected with the descriptions of other celestial
titles.
Third, at the beginning of this textual block (ch. 40) we have the following words of Enoch: “Now therefore, my
children, I know everything; some from the lips of the Lord, other my eyes have seen from the beginning to the
end, and from the end to the recommencement.”[71] This statement does not fit with previous descriptions of
Enoch’s initiations which were restricted by fixed temporal boundaries (angel Vereveil instructions for 30 days and
30 nights, and so on). Later, in ch. 50, Enoch says that the already “put into writing the achievements of every
person, and no one can escape.”[72] As we recall in his deeds as the Governor of the earth he already “arranged
the whole year” (43.1) and he “has distinguished every seed on the earth, and every measure and every righteous
scale”(43.1). This unlimited horizon of functions and deeds of Enoch is not consistent with the previous narrative of
chs. 21- 38. It is apparent that we have two different traditions which sometimes demonstrate the lack of linkage
and reconciliation.
Finally, we must keep in mind the fact which radically differentiates 2 Enoch”s story from other stories of early
Enochic documents (like 1 Enoch, Jubilees or Qumran fragments). The important theological watershed of Enochic
and Metatron traditions in the book is the allegorical description of the extraction of Enoch from his “earthly cloth-
ing” and the placement of him into the “clothes of Glory.”[73] In 2 Enoch 22, after the archangel Michael extracted
Enoch from his clothes and anointed him with the delightful oil which was “greater than the greatest light,”[74]
Enoch becomes like “one of the glorious ones, and there was no observable difference.”[75] This symbolic event of
angelic[76] transmutation[77] apparently represents in many ways an important turning point in which the Enochic
tradition has moved into a new era of its development – the Metatron tradition.[78]
Conclusion
As I have already mentioned, the most impressive alignments between 2 Enoch and Merkabah tradition are
dependent upon developing the themes connected with the Celestial Titles of Enoch (Metatron). They give new
evidence that the Metatron tradition has deep connections with early Enochic literature.[79]
As we know, the process of the hidden theological transformation, when one name (“Enoch”) suddenly becomes
transformed into another name (“Metatron”), does not demonstrate the continuity of the textual tradition. On the
contrary, a gap exists between the early Enochic literature (I Enoch, Jubilees, Qumran Enoch, 2 Enoch) and the
Metatron literature (Shi’ur Qomah, 3 Enoch). Because of the two distinct names, it appears that the two traditions
are not linked. Something seems to be missing between these two great theological streams. An important
scholarly task involves finding “bridge” which may fill this theological gap between the prerabbinic Enoch and the
rabbinic Metatron. One of the links may be found in the indissoluble continuity of the titles of this main character,
which are common to both traditions. The titles, like the developed images of the Heavenly roles of Enoch
(Metatron), help us to see the transparent theological development which lies beneath the hidden meanings of
these enigmatic names.
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[1] Part of this paper was read at the Annual Meeting of SBL/AAR, New Orleans, 23-26 November 1996.
[2] On different approaches to 2 Enoch, cf. I.D. Amusin, Teksty Kumrana (Pamjatniki pis’mennosti vostoka, 33/I;
Moscow: Nauka, 1971); F.I. Andersen, “ 2 (Slavonic Apocalypse of) Enoch,” OTP, 1.91-221; Ch. Böttrich, Adam als
Mikrokosmos: Eine untersuchung zum slavische Henochbuch (Frankfurt am Main: Peter Lang, 1995); idem, Das
Slavische Henochbuch (Gütersloh: Gütersloher Verlaghaus, 1995); idem, Weltweisheit, Menschheitsethik, Urkult;
Studien zum slavischen Henochbuch (WUNT, R.2, 50; Tübingen: J.C.B. Mohr, 1992); R.H. Charles, “The Date and
Place of Writings of the Slavonic Enoch,” JTS 22 (1921) 161-63 (163); J.H. Charlesworth, “In the Crucible: The
Pseudepigrapha as Biblical Inter- pretation,” in J.H. Charlesworth and C.A. Evans (eds.), Pseudepigrapha and
Early Biblical Interpretation (Sheffield: Sheffield Academic Press, 1993) 20-43; J.H. Charlesworth, The Old
Testament Pseudepigrapha and the New Testament: Prolegomena for the Study of Christian Origins (SNTSMS, 54;
Cambridge: Cambridge University Press, 1985); idem, The Pseudepigrapha and Modern Research with a
Supplement (SBLSCS, 7; Chico, CA: Scholar Press, 1981); J. Collins, “The Genre Apocalypse in Hellenistic
Judaism,” in D. Hellholm (ed.), Apocalypticism in the Mediterranean World and the Near East (Tübingen: J.C.B
Mohr [Paul Siebeck], 1983); L. Cry, “Quelques noms d’anges ou d’êtres mysterieux en II Henoch,” RB 49 (1940)
195-2003; J. Daniélou, The Theology of Jewish Christianity (Chicago: Henry Regenry Company, 1964); U. Fischer,
Eschatologie und Jenseitserwartung im hellenistischen Diasporajudentum (BZNW, 44; Berlin: W. de Gruyter, 1978);
J. Fossum, “Colossians 1.15-19a in the fight of Jewish Mysticism and Gnosticism,” NTS 35 (1989) 183-201; K.
Lake, “The date of the Slavonic Enoch,” HTR 16 (1923) 397-98; N.A. Meschchersky, “Sledy pamyatnikov Kumrana
v staroslavyanskoj i drevnerusskoj literature (K izucheniu slavyanksih versij knigi Enocha),” Trudy otdela
drevnerusskoi literatury 19 (1963) 130-47; N.A. Meschchersky, “K istorii teksta slavyanskoj knigi Enocha (Sledy
pamyatnikov Kumrana v vizantiiskoj i staroslavyanskoj literature),” Vizantiiskij vremennik 24 (1964) 91-108; N.A..
Meschchersky, “K voprosu ob istochnikan slavyanskoj knigi Enoha,” Kratkie soobshcheniya Instituta narodov Azii
86 (1965) 72-78; J.T. Milik, The Books of Enoch: Aramaic Fragments of Qumran Cave 4 (Oxford: Clarendon Press,
1976); G.W.E. Nickelsburg, “The Books of Enoch in Recent Research,” RSR 7 (1981) 210-17: H. Odeberg, 3
Enoch or the Hebrew Book of Enoch (New York: Ktav, 1973); M. Philonenko, “La cosmogonie du ‘Livre des secrets
d’Hénoch’,” in Religions en Egypte: Hellénistique et Romaine (Paris: Presses Universitaires de France, 1969); S.
Pines, “Eschatology and the Concept of Time in the Slavonic Book of Enoch,” in R.J. Zwi Werblowsky (ed.), Types
of Redemption (Leiden: E.J. Brill, 1970); J. Reeves, “Jewish Pseudepigrapha in Manichaean Literature: The
Influence of the Enochic Library,” in J.C. Reeves (ed.), Tracing the Threads: Studies in the Vitality of Jewish
Pseudepigrapha (Atlanta, CA: Scholars Press, 1994) 173- 203: A. Rubinstein, “Observations on the Slavonic Book
of Enoch,” JJS 15 (1962) 1-21; G. Scholem, Major Trends in Jewish Mysticism (New York: Schocken Books, 1954);
idem, On the Mystical Shape of the Godhead (New York: Schocken Books, 1991); idem, Origins of the Kabbalah
(Princeton, NJ: Princeton University Press, 1987); M. Scopello, “The Apocalypse of Zostrianos (Nag Hammadi VIII.1)
and the Book of the Secrets of Enoch,” Vigillae Christianae 34 (1980) 367-85; M.E. Stone, Jewish Writings of the
Second Temple Period (CRINT; Philadelphia: Fortress Press, 1984) 2.406-408; A. Vaillant, Le livre des secrets d’
Hénoch: Texte slave et traduction française (Paris: L’institut d’études slaves, 1952; repr. Paris, 1976); J.
VanderKam, Enoch, a Man for All Generations (Columbia: South Carolina, 1995).
[3] Andersen, “ 2 Enoch,” 95.
[4] On the Merkabah tradition, see the following sources: P. Alexander, “The Historical Settings of the Hebrew Book
of Enoch,” JJS 28 (1977) 156-80; D. Blumenthal, Understanding Jewish Mysticism, a Source Reader: The
Merkabah Tradition and the Zoharic Tradition, I (2 vols.; New York: Ktav, 1978); I. Chernus, Mysticism in Rabbinic
Judaism (Berlin: W. de Gruyter, 1982); M. Cohen, The Shi’ur Qomah: Liturgy and Theurgy in Pre-Kabbalistic
Jewish Mysticism (Lanham: University Press of America, 1983); J. Greenfield, “ Prolegomenon,” in Oderberg, 3
Enoch, pp. xi-xlvii; I. Gruenwald, Apocalyptic and Merkavah Mysticism (AGJU, 14; Leiden: E.J. Brill, 1980); I.
Gruenwald and M. Smith, The Hekhaloth Literature in English (Chico, CA: Scholars Press, 1983); D. Halperin, The
Faces of Chariot: Early Jewish Responses to Ezekiel’s Vision (TSAJ, 16; Tübingen: Mohr/Siebeck, 1988); idem, the
Merkavah in Rabbinic Literature (New Haven: American Oriental Society, 1980); M. Idel, “Enoch is Metatron,”
Immanuel 24/25 (1990) 220-40; L. Jacobs, Jewish Mystical Testimonies (New York: Schocken Books, 1977); N.
Janowitz, The Poetics of Ascent: Theories of Language in a Rabbinic Ascent Text (Albany: State University of New
York Press, 1989); M. Morgan, Sepher ha- Razim: The Book of Mysteries (Chico, CA: Scholars Press, 1983); C.
Morray-Jones, “Hekhaloth Literature and Talmudic tradition: Alexander’s Three Test Cases,” JJS 22 (1991) 1-39;
C. Newsom, Songs of Sabbath Sacrifice: A Critical Edition (HSS, 27; Atlanta, GA: Scholars Press, 1985); P. Schäfer
with M. Schlüter and H.G. von Mutius, Synopse zur Hekhaloth-Literatur (TSAJ, 2; Tübinger: J.C.B. Mohr [Paul
Siebeck], 1981); P. Schäfer, The Hidden and Manifest God (Albany: State University of New York Press, 1992); P.
Schäfer et al., Übersetzung der Hekhaloth-Literatur (4 vols.; TSAJ, 17, 22, 29, 46; Tübingen: J.C.B. Mohr [Paul
Siebeck], 1987-95); G. Scholem, Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradition (New York:
Jewish Theological Seminary of America, 1965); Idem, Major Trends in Jewish Mysticism (New York: Schocken
Books, 1954); N. Séd, “ Les traditions secrètes et les disciples de Rabban Yohannan ben Zakkai,” RHR 184 (1973)
49-66; M. Swartz, Mystical Prayer in Ancient Judaism: An Analysis of Ma’ aseh Merkavah (Tübingen: J.C.B. Mohr
[Paul Siebeck], 1992).
[5] Odeberg, 3 Enoch.
[6] On the figure of Enoch and Enochic traditions see: M. Black, The Book of Enoch or 1 Enoch: A New English
Edition with Commentary and Textual Notes (SVTP, 7; Leiden: E.J. Brill, 1985); Charlesworth, The Old Testament
Pseudepigrapha; idem, The Pseudepigrapha; J. Collins, The Apocalyptic Imagination: An Introduction to the Jewish
Matrix of Christianity (New York: Crossroad, 1984) 33-67; P. Grelot, “La légende d’Hénoch dans les apocryphes et
dans la Bible: son origine et signification,” RSR 46 (1958) 5-26, 181-210; H.L. Jansen, Die Henochgestalt; Eine
vergleichende religionsgeschichtliche Untersuchung (Norske Videnskaps-Akademi i Oslo II. Hist.-Filos. Klasse, I;
Oslo: Dybwad, 1939); H. Kvanvig, Roots of Apocalyptic: The Mesopotamian Background of the Enoch Figure and
the Son of Man (WMANT, 61; Neukirchen-Vluyn: Neukirchener Verlag, 1988); Milik, the Books of Enoch; Odeberg,
3 Enoch; M. Stone, Selected Studies in Pseudepigrapha and Apocrypha with Special Reference to American
Tradition (Leiden: E.J. Brill, 1991); M. Stone, “The Book of Enoch and Judaism in the Third Century BCE,” CBQ 40
(1978) 479-92; J. VanderKam, “Enoch Traditions in Jubilees and Other Second-Century Sources,” Society of
Biblical Literature Seminar Papers 1 ( 1978) 229-51; J. VanderKam, Enoch and the Growth of an Apocalyptic
Tradition (Washington: Catholic Biblical Association of America, 1984); J. VanderKam, Enoch, a Man for All
Generations. On Merkabah features of Enochic traditions, cf. P. Alexander, “3 (Hebrew Apocalypse of) Enoch,”
OTP, 1.247-48; Greenfield, “Prolegomenon,” xvi-xxi; Gruenwald, Apocalytic and Merkavah Mysticism, 32-51.
[7] “stani pred litsem moim vo veki.” Vaillant, Le livre des secrets d’ Henoch, 24.
[8] Odeberg, 3 Enoch, 1.55.
[9] Here and later I have used Andersen’s new English translation, and follow his division in chapters.
[10] Cf. 21.3; 21.5; 22.6; 22.7.
[11] Scholem, Major Trends in Jewish Mysticism, 67.
[12] About different stages in Hekhaloth tradition, cf. Gruenwald, Apocalytic and Merkavah Mysticism, 98-123, 67.
[13] Scholem, Major Trends in Jewish Mysticism, 67.
[14] The origin of the role in Enochic traditions can be traced to 1 Enoch 72.1; 74.2 and 80.1 See also 41.1, “And
after this I saw all secrets of heaven.” M. Knibb, The Ethiopic Book of Enoch (2 vols; Oxford: Clarendon Press,
1978) 2.128.
[15]Odeberg, 3 Enoch, 2.30.
[16] Odeberg, 3 Enoch, 2.177-78.
[17] Odeberg, 3 Enoch, 2.178.
[18] Metatron himself was some sort of Merkabah’s mystic par-excellence and a good example for Yorde
Merkabah. As Alexander notes, it is not hard to see why he attracted mystics. “He was a human being who had
been elevated over all the angels, and was living proof that man could overcome angelic opposition and approach
God. He was a powerful ‘friend at court’,” Alexander, “3 Enoch,” 244.
[19] Odeberg, 3 Enoch, 2.30.
[20] “The Prince of Presence.”
[21] “The Knower of Secrets.”
[22] “The Heavenly Scribe.”
[23] “The Witness of Divine Judgment.”
[24] Andersen, “2 Enoch,” 195.
[25] Andersen, “2 Enoch,” 196.
[26] In early Enochic traditions these two functions are also unified. The motif of initiation into the secrets as the
beginning of scribal activities occupies a substantial role in the Astronomical Book of 1 Enoch, the oldest Enochic
material. In 1 Enoch 74.2 Enoch writes the instructions of the angel Uriel regarding the secrects of heavenly bodies
and their movements. Knibb, The Ethiopic Book of Enoch, 2.173. Qumran Enochic fragments (4QEnGiants 14;
4QEn 92.1) picture Enoch as “the scribe of distinction” )#rp rps Cf. Milik, The Book of Enoch, 261-62 and 305. In
the book of Jubilees Enoch is attested as “the first who learned writings and knowledge and wisdom... And who
wrote in the book the signs of the heaven.” O.S. Wintermute, “Jubilees,” OTP, 2.62.
[27] The origin of the title in Enochic traditions can be traced to the Book of the Watchers of 1 Enoch 12.4, 15.1,
where Enoch is named as “a scribe of rightousness.” Knibb, The Ethiopic Book of Enoch, 2.92 and 100. According
to Black the possible biblical parallel to Enoch’s role as the Scribe could be the passage from Ezek. 9, which
pictures man clad in white linen with an ink-horn by his side. Black, The Book of Enoch, 143.
[28] Odebert, 3 Enoch, 1.56.
[29] “vdai že trost’ Enochovi.” Vaillant, Le livre des secrets d’Henoch, 26.
[30] “vdast mi trost.” Vaillant, Le livre des secrets d’Henoch, 26.
[31] Andersen, “2 Enoch,” 141.
[32] Andersen, “2 Enoch,” 141.
[33] Andersen, “2 Enoch,” 141.
[34] In 1 Enoch 81.6 the angel Uriel commands to Enoch “teach your children, and write (these things) down for
them, and testify to all your children.” Knibb, The Ethiopic Book of Enoch, 2.187.
[35] Andersen, “2 Enoch,” 157.
[36] Alexander notes that “ classic rabbinical literature makes it clear that there was an esoteric doctrine in
Talmudic Judaism. It was concerned with two subjects-the Account of Creation (Ma’aseh Bereschit) and the
Account of the Chariot (Ma’aseh Merkabah). All study and discussion of these topics in public was banned.”
Alexander, “3 Enoch,” 229-30.
[37] “knižnik.” Vaillant, Le livre des secrets d’Henoch, 36.
[38] It is an important moment for understanding of the presence of Merkabah tradition in the text of 2 Enoch: the
functions of Enoch as the Scribe will be connected with his role as the witness of the Divine Judgment: “Metatron
sits and judges the heavenly houshold” or “Metatron, the angel of the Presence, stands at the door of the Palace
of God and he sits and judges all the heavenly hosts before his Master. And god pronounces judgment and he
executes it.” Odebert, 3 Enoch, 2.171.
[39] “ syadi.” Vaillant, Le livre des secrets d” Henoch, 26.
[40] “ sydoch.” Vaillant, Le livre des secrets d” Henoch, 26.
[41] Andersen, “ 2 Enoch” p. 141.
[42] b. Chag. 15a.
[43] 3 En. 10.
[44] Odeberg, 3 Enoch, 2.27
[45] Odeberg, 3 Enoch, 2.27
[46] According to Tishby it is the most popular title of Metatron. “Metatron is known by many names and titles, but
his regular designation, found even in the earlier literature, is, na’ar-“boy”, or “lad” . I, Tishby, The Wisdom of the
Zohar: Anthology of Texts (3 vols.; London: The Littman Library of Jewish Civilization, 1994) 2.628.
[47] Odebert, 3 Enoch, 1.119.
[48] Tishby, The Wisdome of the Zohar, 2.628: “ it is the mystery of the boy who reaches old age and then reverts
to his youth as at the beginning.”
[49] Odebert, 3 Enoch, 1.80.
[50] Barsov’s manuscript [B], ch. V in M.I. Sokolov, “ Slavyanskaya kniga Enokha pravednogo: Teksty, latinsky
perevod I izsledovanie,” Chteniya v obshchestve istorii i drevnostei Rossiiskikh 4 (1910) 85.
[51] Andersen, “2 Enoch,” 119.
[52] Odeberg, 3 Enoch, 2.6-7.
[53] On Merkabah stratum of the shorter recension cf. A. Orlov, ”Merkabah Stratum” of the Short Recension of 2
Enoch (Brown Library, Abilene, 1995).
[54] Barsov’s manuscript [B], ch. XI in M.I. Sokolov, “Slavyanskaya kniga Enokha pravednogo: Teksty, latinsky
perevod I izsledovaniye,” COIDR 4 (1910) 90-91.
[55] Andersen criticizes Valliant’s position. He stresses that “ the similarity to the vocative enoše might explain the
variant as purely scribal slip. But it is surprising that it is only in address, never in description, that the term is used.
The variant jenokhu is rare. There is no phonetic reason why the first vowel should change to ju; junokhu is never
found.” Andersen, “ 2 Enoch,” 118-19.
[56] Cf. Vaillant, Le livre des secrets d” Henoch, 8.
[57] Andersen, “ 2 Enoch” , p. 119. Sreznevsky” s dictionary equates the Slavonic word yunoše with Greek vea??
sko?. Cf. I. Sreznevsky, Slovar’ drevnerusskogo Yazyka (3 vols.; Moscow: Kniga, 1989) 2.1627-28.
[58] Odeberg, 3 Enoch, 1.81.
[59] Odeberg, 3 Enoch, 2.105. In chapter 48 of 3 Enoch the Holy One says that he “committed unto him (Metatron)
70 angels corresponding to the nations (of the world) and gave into his charge all the household above and below
... and arranged for him all the works of Creation.” Odeberg, 3 Enoch, 2.166.
[60] Odeberg, 3 Enoch, 2.105.
[61] “The Just Balance” (Merilo Pravednoe) is the Slavonic collection of ethical writings in which the existence of 2
Enoch first was made public. Cf. M.N. Tihomirov, Merilo Pravednoe po rukopisi XIV veka (Moscow: AN SSSR, 1961).
[62] Majority of manuscripts use Slavonic words krumstvuemaya or kormstvuemaya. I. Sreznevsky in his dictionary
relates these Slavonic terms to the Greek word ??ß??v?s?? or the Latin gubernatio. Cf. I.I. Sreznevsky, Stovar’
drevnerusskogo yazyka, I (II), p. 1410. The manuscripts of “Merilo Pravednoe” [MPr] use the word pravlemaya. Cf.
Tihomirov, Merilo Pravednoe po rukopisi XIV veka, 71. Andersen translates the term as “manager” – “I am the
manager of the arrangements on earth...,” Andersen, “2 Enoch,” 217.
[63] Cf. Similar functions of Enoch in the book of Jubilees where he “appointed times of the years according to their
order, with respect to each of their months... And their weeks according to jubilees he recounted; and the days of
the years he made known. And the months he set in order, and the sabbaths of the years he recounted,”
Wintermute, “Jubilees,” 62-63.
[64] Andersen, “2 Enoch,” 217-19.
[65] The rudimentary traces of this tradition can be found in other documents of early Enochic literature: in 1
Enoch, Aramaic Levi, and in the book of Jubilees, where Enoch is pictured as the one “who saw what was and what
will happen among the children of men in their generations until the day of judgment. He saw and knew everything
and wrote his testimony and deposited the testimony upon the earth against all the children of men and their
generation...And he wrote everything, and bore witness to the Watchers...And Enoch bore witness against all of
them...And behold, he is there writing condemnation and judgement of the world, and all of the evils of the children
of men.” Wintermute, “Jubilees,” 62.
[66] See Jub. 4.24 “...he (Enoch) was put there for a sign and so that he might relate all of the deeds of the
generations until the day of judgment.” Wintermute, “Jubilees,” 63.
[67] Andersen, “2 Enoch,” 183.
[68] Vaillant, Le livre des secrets d” Henoch, 44.
[69] “And behold my children, I am the Governor of the earth, [prometaya], I wrote them down ...”
[70] I investigated the relationships between the words prometaya and Metatron in my article “The Origin of the
Name ‘Metatron’ and the Text of 2 (Slavonic Apocalypse of) Enoch” JSP (forthcoming).
[71] Andersen, “2 Enoch,” 165.
[72] Andersen, “2 Enoch,” 177.
[73] A possible parallel to this theme could be 1 Enoch 71 where Enoch “was born to righteousness.” The text
describes the situation when Enoch went through some sort of “transformation” when his whole body was “melted”
and his spirit was transformed. Knibb, The Ethiopic Book of Enoch, 2.166-67. However radical difference of this
transformation from the similar event in 2 Enoch is the fact that transformed Enoch in 1 Enoch does not belong to
the archangelic rank of “glorious ones” to which Metatron belongs. The text is silent about any text of angelic
transmutation.
[74] Andersen, “2 Enoch,” 139.
[75] Andersen, “2 Enoch,” 139.
[76] J.H. Charlesworth rightly observes on this episode that “it is conceivable that here Enoch – although he is not
explicitly called “an angel” – has attained the rank of an angel or been transformed into angel. The possibility
looms large since in 2 Enoch 21.3 Gabriel is identified as one of the Lord” s glorious ones.” James H.
Charlesworth, “The Portrayal of the Righteous as an Angel,” in: J.J. Collins and G.W.E. Nickelsburg (eds.), Ideal
Figures in Ancient Judaism: Profiles and Paradigms (Chico, CA: Scholars Press, 1980) 135-51 (147). Cf. Also
Scopello, “The Apocalypse of Zostrianos,” 377.
[77] In Merkabah tradition we can find many parallels to this story. 3 Enoch has the similar description of the
clothing Metatron in a garment of Glory. “He made me a garment of glory on which were fixed all kinds of lights and
He clad me in it.” Odeberg, 3 Enoch, 2.32.
[78] P. Alexander notes that the transformation of Enoch in 2 Enoch 22 provides the closest approximation, outside
Merkabah literature, to Enoch transformation into Metatron in 3 Enoch 3-15. Alexander, “3 Enoch,” 248.
[79] For a discussion of the date of 2 Enoch in the first century CE before the destruction of the Second Temple,
cf. Scholem, Jewish Gnosticism, 17; and Gruenwald, Apocalyptic and Merkavah Mysticism, 50.
[published in the Journal for the Study of the Pseudepigrapha 18 (1998) 71-86].
Andrei A. Orlov
In his introduction to the English translation of 2 Enoch F.I. Andersen states that “all attempts[2] to locate the
intellectual background of the book have failed.”[3] Among these endeavors were several efforts to establish the
connection between 2 Enoch and Ma’aseh Merkabah.[4] One of the essential contributors to this approach Hugo
Odeberg[5] points out that the similarities in descriptions of Celestial titles for Enoch in 2 and 3 Enoch may be the
important evidence of a possible connection between 2 Enoch and texts of the Merkabah tradition. The purpose of
this article is to call attention to some details of these descriptions which might shed new light on the relationship
between early Enochic[6] and Merkabah traditions.
The Prince of the Presence
The substantial part of 2 Enoch’s narrative is dedicated to Enoch”s ascent into the celestial realm and to his
heavenly metamorphosis near the Throne of Glory. In these lengthy and elaborated descriptions of Enoch’s
transformation into a celestial being, on a level with the archangels, one may find the origin of another image of
Enoch which was developed later in Merkabah mysticism, that is, the image of the angel Metatron, The Price of
Presence.
Odeberg may well be the first scholar to have discovered the characteristics of “the Prince of the Presence” in the
long recension of 2 Enoch. He successfully demonstrated in his synopsis of parallel passages from 2 and 3 Enoch,
that the phrase “stand before my face forever”[7] does not serve merely as normal Hebraism “to be in the
presence,” but establishes the angelic status of Enoch as Metatron, the Prince of the Presence, Mynph r#.[8]
The title itself is developed mainly in chs. 21-22,[9] which are dedicated to the description of the Throne of Glory.
In these chapters, one finds many promises that Enoch will “stand in front of the face of the Lord forever.”[10]
In terms of the theological background of the problem, the title seems connected with the image of Metatron in the
Merkabah tradition,[11] which was “crystallized in the classical Hekhalot literature.”[12] According to the legend of
the Hekhalot tradition, Enoch “was raised to the rank of first of the angels and Mynph r# (literally, “prince of the
divine face,” or “divine presence”).”[13] 3 Enoch, as well as other texts of the tradition, have a well-developed
theology connected with this title.
The Knower of Secrets
The Merkabah tradition emphasizes the role of Metatron as the “Knower of Secrets,” Myzr (dwy.[14] According to 3
Enoch he is “wise in the secrets and Master of the mysteries.”[15] He is the one who received these secrets from
the angels and from the Lord (the Holy One). He serves also as “the Revealer of Secrets,” the one who is
responsible for the transmission of the highest secrets to the Prices under him, as well as to mankind. In ch. 38 of 3
Enoch, Metatron told to R. Ishmael that he was the person who revealed secrets to Moses, in spite of the protests
of heavenly hosts:
...when I revealed this secret to Moses, then all the host in every heaven
on high raged against me and said to me: Why do you reveal this secret
to a son of man...the secret by which were created heaven and earth...
and the Torah and Wisdom and Knowledge and Thought and the Gnosis
of things above and the fear of heaven. Why do you reveal this to flesh
and blood?[16]
According to this theological material, Enoch (Metatron) is responsible for transmitting the secrets of the Written
Torah as well as the Oral Tradition. “And Metatron brought them out from his house of treasuries and committed
them to Moses, and Moses to Joshua, and Joshua to the elders, and the elders to the prophets and the prophets
to the men of Great Synagogue...”[17]
In late Merkabah, Metatron (Enoch) is the guide and the revealer of secrets to all who are initiated into the account
of chariots.[18] Hekhaloth literature (3 Enoch, Shi’ur Qomah) describes these functions of Metatron. He guides and
reveals secrets to R. Ishmael and to R . Akiba. Sometimes the Merkabah narrative extends his role to the titles of
the Prince of Wisdom and the Prince of Understanding.[19]
It is apparent that in 2 Enoch one may see some kind of preparation of Enoch for his role as Metatron, “the Knower
of Secrets.” The preparation entails several stages. First, the archangel Vereveil inducts Enoch into these secrets.
He instructs Enoch in “all the deeds of the Lord, the earth and the sea, and all the elements and the courses...and
the Hebrew language, every kind of language of the new song of the armed troops and everything that it is
appropriate to learn” (23.1-2). Second, the Lord himself continues to instruct him in the secrets, which he had not
even explained to the Angels (24.3). Finally, the Lord promised Enoch the role of “Knower of Secrets.” The
important detail here is that the promise of the role is closely connected with other titles of Metatron such as “The
Prince of Presence,” “The Heavenly Scribe,” and “The Witness of the Judgment.” In the text the Lord promised:
...and you will be in front of my face from now and forever.[20] And you
will be seeing my secrets[21] and you will be scribe for my servants[22]
since you will be writing down everything that has happened on earth
and that exists on earth and in the heavens, and you will be for me a witness of the judgment[23] of the great age
(36.3).
This substantial passage graphically depicts the interrelation of the future roles of Enoch (Metatron) in the
narrative of 2 Enoch. In spite of the fact that the text does not elaborate the real embodiments of these roles and
titles, but only promises and initiations in these roles, it leaves the impression that 2 Enoch is part of larger tradition
and that its author has prior knowledge of the future development of these titles and the deeds behind them.
It is intriguing that the narrative of 2 Enoch does not show the promised powerful deeds of Enoch-Metatron in
different offices of the heavenly realm, for example, those of the Knower, The Scribe, The Witness and The Prince
of Presence even in early “primitive” Merkabah or apocalyptic form. It looks as if the author of the text deliberately
avoids these details. He knows that it is not time for revealing these faces. Enoch must return to the earth, and only
after that trip he will fully assume his heavenly offices. In 67.2, which serves as the conclusion to Enoch’s story,
there is a statement about the theme: “and the Lord received him and made him stand in front of his face for
eternity.”[24]
In this regard, the narratives of 2 Enoch and 3 Enoch seem to be written from different temporal perspectives. The
setting of Enoch’s story in 2 Enoch is the antediluvian period. Melchizedek”s narrative of the book distinctively
stresses this point. This explains why in 2 Enoch “there is no place for Abraham, Moses, and the rest.”[25]
The Heavenly Scribe
Odeberg notices that Enoch’s initiation into the Secrets (and his title- the Knower of Secrets) is closely connected
with his scribal activities[26] and with his other title- “the Scribe”[27] (rpws) or “the Heavenly Scribe.”[28] The steps
in the development of this theme in 2 Enoch are apparent. Enoch”s scribal functions have several aspects:
1. He was initiated into the scribal activities by the Lord himself. “And the Lord said to Vereveil, “Bring out the
books from the storehouses, and give a pen to Enoch[29] and read him the books.” And Vereveil...gave me the pen
[30] from his hand” (22.11).[31]
2. He writes down the mysteries which were explained to him by angels. In 23.4 angel Vereveil commands him:
“Write everything that I have explained to you.”[32]
3. The results of his scribal activity were a certain number of books. “I wrote accurately. And I expounded 300 and
60 books” (23.6).[33]
4. The Lord instructed Enoch to deliver these books in his handwriting to his sons[34] (33.8), and to distribute the
books in his handwriting to his children, and they to their children, and they to their children, for they will read them
from generation to generation (33.8-10).
5. The Lord appointed the guardian angels for Enoch”s writings:
"For I will give you an intercessor, Enoch, my archistratig, Michael, on
account of your handwritings and the handwritings of your fathers-
Adam and Seth. They will not be destroyed until the final age. For
I have commanded my angels Arioch and Mariokh, whom I have appointed
on the earth to guard them and to command the things of time to preserve
the handwritings of your fathers so that they might not perish in the
impending flood which I will create in your generation" (33.10-12.)[35]
The motif of guardian angels of the books is very specific for the esoterism[36] of Merkabah tradition. This motif
can be found in 3 Enoch as well as in late texts of the tradition.
6. Finally the Lord gave the promise to Enoch about his future role as the Heavenly Scribe when he will return to
heaven after the instructions of his sons, “...and you will be the scribe[37] for my servants, since you will be writing
down everything that has happened on earth and that exists on earth and in the heavens, and you will be for me a
witness of the judgment of the great age” (36.3).[38]
To conclude this section I shall examine an interesting detail that is very important as a characteristic of a
hypothetical provenance, but which has remained unnoticed by scholars. In 23.4, when Enoch was already in the
highest realms, Vereveil gave him permission to sit down.[39] “You sit down; write everything...” And Enoch said,
“And I sat down[40] for a second period of 30 days and 30 nights, and I wrote accurately” (23.6).[41] It is important
to notice that Vereveil’s suggestion that Enoch be seated occurs after Enoch has been “brought in front of the face
of the Lord” (22.6), and after he has been invited by the Lord “to stand in front of his face forever” (22.6-7).
According to Rabbinic tradition, “there is no sitting in heaven.”[42] An allegorical description, which can be found in
3 Enoch, depicts God as the one who places Metatron on a throne at the door of the seventh Hall.[43] In his
commentary on this section of 3 Enoch, Odeberg states that “assigning a seat or a throne to any angel-prince or to
any one beside the Holy One, might endanger the recognition of the absolute sovereignty and unity of the
Godhead.”[44] Furthermore, he reasoned that according to Rabbinic tradition the privilege of “sitting” was
accorded to Metatron by virtue of his character as “scribe,” for he was granted permission as a scribe “to sit and
write down the merits of Israel.”[45] This fact, that Enoch was seated in the text of 2 Enoch is one more powerful
example that further strengthens the hypothesis regarding the connection of the text of 2 Enoch with the Merkabah
tradition.
The Youth
Previous research has shown that the descriptions of celestial titles in 2 Enoch occupy some sort of intermediate
position between early Enochic traditions and Metatron tradition. Therefore, some later titles of Metatron, which are
absent in 1 Enoch, Jubilees and Qumran materials are presented in the narrative of 2 Enoch. A good illustration of
this situation could be the observation of another celestial title of Enoch (Metatron) which can be found in 2 Enoch,
namely-Na’ar, r(n which can be translated as “The Youth” or “The Lad.”[46]
According to Jewish mystical lore, this title could be considered as “proof” of the theological assumption that
Metatron is the translated Enoch ben Yared. The tradition derives this title from the exegesis of Prov. 22.6 (r(nl
Kwnx), which was interpreted as “Enoch was made into the Na’ar, i.e. Metatron.”[47]
The title “Youth” in Merkabah has several possible theological meanings. According to one of them, the name may
be explained by the fact that Metatron grows old, and is then constantly rejuvenated.[48] Another possible
explanation is that he is young in comparison with other angel-princes who existed from the beginning.[49] It is
notable, that the several important occurrences of the title “Youth” in the text of 2 Enoch come from the mouths of
angels. In ch. 9 of the short recension an angelic being, who is accompanying Enoch on his way through the
heavenly realm, addresses Enoch as “Youth”: “This place has been prepared, Youth (yunoshe), for the righteous...
[50] Later in ch. 10 we can hear the same address again: “This place, Youth (yunoshe), has been prepared for
those who practice godless uncleanness on the earth...”[51] These occurrences could be considered by someone
simply as reminders for Enoch about his novice status in the heavenly realm. This, however, is not the case with
the Merkabah tradition, where “Na’ar” also designates special relationships between the Holy One and Metatron. In
3 Enoch when R. Ishmael asks Metatron “What is your name?” Metatron answers, “I have seventy names,
corresponding to the seventy tongues of the world... but my King calls me “Youth” (Na’ar).”[52] Interestingly
enough, we can see the beginning of this tradition in the test of 2 Enoch. In ch. 24 of the short recension[53] we
read: “And the Lord called me (Enoch) and he placed me to himself closer than Gabriel. And the Lord spoke to me
“Whatever you see, Youth (yunoshe) things standing still and moving about were brought to perfection by me. And
not even to my angels have I explained my secrets... as I am making them known to you today.”[54] As we can see
in the passage the title “Youth” stresses the unique role of Enoch-Metatron among other archangels-princes,
despite his young angelic age. In spite of the abundance of the information about “Na’ar” in Merkabah literature the
title itself, in many respects remains a mysterious theological puzzle. Perhaps the most mysterious thing connected
with this title is the fact that prominent scholars of Jewish mystical literature like Scholem and Odeberg do not find
the important title in the narrative of 2 Enoch. One possible explanation may be that Vaillant did not pay enough
attention to the variants of the reading of the term “Youth” in his edition, considering this reading as a “corruption,”
[55] and consequently dedicated just a few sentences to this fact. According to Vaillant this “corruption” occurred
because the Slavonic word Enoshe, the vocative form of “Enoch,” is very similar to “Youth,” yunoshe.[56] This
probably explains why those scholars who based their research on Vaillant” text also missed this vital point. Only
the new collation of manuscripts for Andersen”s translation again drew attention to this variant. Andersen gives a
short concluding note on the term “Youth” that “It cannot be a coincidence that this title is identical with that of
Enoch (=Metatron) in 3 Enoch.”[57]
The Governor of the World
The Merkabah tradition stresses the role of Metatron as “governing power over the nations, kingdoms and rulers
on earth.”[58] Chapter 30 of 3 Enoch pictures Metatron as the Prince of the World Mlw(h r#, the leader of seventy-
two princes of the kingdom of world, who speaks (pleads) in favor of the world before the Holy One.[59] Odeberg
notes that “the Prince of the World in 3 Enoch combines the function of the rulers of the nations: they plead each
one the cause of his nation, the Prince of the World pleads the cause of all nations together, of the world in its
entirety.”[60]
Both ch. 43 of the short recension of 2 Enoch and a similar passage of the text of 2 Enoch in a Slavonic collection
“The Just Balance”[61] reveal Enoch in his new celestial role. The texts outline Enoch”s instructions to his children
during his brief return to the earth I which he mentions his new role as the Governor of the earth:
Blessed is he who understands all works of the Lord, (and glorifies
Him): and, because of His work, knows the Creator. And behold my
children, I am the Governor[62] of the earth, I wrote (them) down. And the
whole year I combined and the hours of the day.[63] And the hours I mea-
sured: and I wrote down every seed on earth. And I compared every
measure and the just balance I measured. And I wrote (them) down, just
as the Lord commanded...the doings of each person will put down, and
no one will hide, because the Lord is the one who pays, and He will be
the avenger on the great judgment day.[64]
The interesting parallel here to 3 Enoch is the fact that the role of Enoch (Metatron) as the Governor (Prince) of
the World is closely connected in both texts with the theme of Divine Judgment[65] and with Metatron’s role in that
process as the Witness of the Judgment. As we recall in 3 Enoch these two themes – governing of the world and
pleading for the world – stayed together: Metatron is the Prince of the World “who pleads in the favor of the world.”
The narrative of 2 Enoch has a similar pattern – the title of Governor in this context means “the Mediator of Divine
Judgment”[66] - Enoch pleads before the Lord for the world while reminding the world about the Divine Judgment.
Another interesting point about this material is the fact that the passage which is dedicated to the description of
Enoch’s role as “Governor of the World” is incorporated into a part of the book that is directly connected with other
descriptions of the titles of Enoch. My previous observations about the celestial titles of the Enoch showed that
these descriptions are situated in chs. 21-38 (according to Andersen”s division). These early chapters unfold
Enoch”s transformation from a human being into an angel in the highest celestial realms near the Throne of Glory.
In chs. 39-67, Enoch gives some instructions to his children during his brief visit to the earth. The text makes clear
that during this visit Enoch is already an angelic being. In ch. 56 of 2 Enoch he says to his son: “Listen, my child!
Since the time when the Lord anointed me with the ointment of my glory, it has been horrible for me, and food is
not agreeable to me, and I have no desire for earthly food.”[67] This portrayal of Enoch as angelic being in this
section of the book is very important, because it allows us to see traces of another tradition in the text of 2 Enoch.
It is possible that in this part of the book we have some remnants of developed Metatron tradition. Chapters 39-67
differ slightly from chs. 21-38 in the ways the picture Enoch”s role in the celestial realm.
First, later chapters (43-44) give an important description of Enoch as Governor (Prince) of the world, a role which
in late Merkabah literature usually is connected with Metatron tradition.
Second, an important aspect of the passage of chs. 43-44 is the Slavonic term prometaya,[68] which follows Enoch”
s title, “the Governor of the World.”[69] This Slavonic term is found solely in the text of 2 Enoch. There is no other
Slavonic text where the word prometaya is documented. Phonetically close to the term “Metatron” prometaya could
represent a very early, rudimentary form of the name which later was transformed into the term “metatron.”[70] It is
noteworthy that we can not find the term in the early chapters connected with the descriptions of other celestial
titles.
Third, at the beginning of this textual block (ch. 40) we have the following words of Enoch: “Now therefore, my
children, I know everything; some from the lips of the Lord, other my eyes have seen from the beginning to the
end, and from the end to the recommencement.”[71] This statement does not fit with previous descriptions of
Enoch’s initiations which were restricted by fixed temporal boundaries (angel Vereveil instructions for 30 days and
30 nights, and so on). Later, in ch. 50, Enoch says that the already “put into writing the achievements of every
person, and no one can escape.”[72] As we recall in his deeds as the Governor of the earth he already “arranged
the whole year” (43.1) and he “has distinguished every seed on the earth, and every measure and every righteous
scale”(43.1). This unlimited horizon of functions and deeds of Enoch is not consistent with the previous narrative of
chs. 21- 38. It is apparent that we have two different traditions which sometimes demonstrate the lack of linkage
and reconciliation.
Finally, we must keep in mind the fact which radically differentiates 2 Enoch”s story from other stories of early
Enochic documents (like 1 Enoch, Jubilees or Qumran fragments). The important theological watershed of Enochic
and Metatron traditions in the book is the allegorical description of the extraction of Enoch from his “earthly cloth-
ing” and the placement of him into the “clothes of Glory.”[73] In 2 Enoch 22, after the archangel Michael extracted
Enoch from his clothes and anointed him with the delightful oil which was “greater than the greatest light,”[74]
Enoch becomes like “one of the glorious ones, and there was no observable difference.”[75] This symbolic event of
angelic[76] transmutation[77] apparently represents in many ways an important turning point in which the Enochic
tradition has moved into a new era of its development – the Metatron tradition.[78]
Conclusion
As I have already mentioned, the most impressive alignments between 2 Enoch and Merkabah tradition are
dependent upon developing the themes connected with the Celestial Titles of Enoch (Metatron). They give new
evidence that the Metatron tradition has deep connections with early Enochic literature.[79]
As we know, the process of the hidden theological transformation, when one name (“Enoch”) suddenly becomes
transformed into another name (“Metatron”), does not demonstrate the continuity of the textual tradition. On the
contrary, a gap exists between the early Enochic literature (I Enoch, Jubilees, Qumran Enoch, 2 Enoch) and the
Metatron literature (Shi’ur Qomah, 3 Enoch). Because of the two distinct names, it appears that the two traditions
are not linked. Something seems to be missing between these two great theological streams. An important
scholarly task involves finding “bridge” which may fill this theological gap between the prerabbinic Enoch and the
rabbinic Metatron. One of the links may be found in the indissoluble continuity of the titles of this main character,
which are common to both traditions. The titles, like the developed images of the Heavenly roles of Enoch
(Metatron), help us to see the transparent theological development which lies beneath the hidden meanings of
these enigmatic names.
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[1] Part of this paper was read at the Annual Meeting of SBL/AAR, New Orleans, 23-26 November 1996.
[2] On different approaches to 2 Enoch, cf. I.D. Amusin, Teksty Kumrana (Pamjatniki pis’mennosti vostoka, 33/I;
Moscow: Nauka, 1971); F.I. Andersen, “ 2 (Slavonic Apocalypse of) Enoch,” OTP, 1.91-221; Ch. Böttrich, Adam als
Mikrokosmos: Eine untersuchung zum slavische Henochbuch (Frankfurt am Main: Peter Lang, 1995); idem, Das
Slavische Henochbuch (Gütersloh: Gütersloher Verlaghaus, 1995); idem, Weltweisheit, Menschheitsethik, Urkult;
Studien zum slavischen Henochbuch (WUNT, R.2, 50; Tübingen: J.C.B. Mohr, 1992); R.H. Charles, “The Date and
Place of Writings of the Slavonic Enoch,” JTS 22 (1921) 161-63 (163); J.H. Charlesworth, “In the Crucible: The
Pseudepigrapha as Biblical Inter- pretation,” in J.H. Charlesworth and C.A. Evans (eds.), Pseudepigrapha and
Early Biblical Interpretation (Sheffield: Sheffield Academic Press, 1993) 20-43; J.H. Charlesworth, The Old
Testament Pseudepigrapha and the New Testament: Prolegomena for the Study of Christian Origins (SNTSMS, 54;
Cambridge: Cambridge University Press, 1985); idem, The Pseudepigrapha and Modern Research with a
Supplement (SBLSCS, 7; Chico, CA: Scholar Press, 1981); J. Collins, “The Genre Apocalypse in Hellenistic
Judaism,” in D. Hellholm (ed.), Apocalypticism in the Mediterranean World and the Near East (Tübingen: J.C.B
Mohr [Paul Siebeck], 1983); L. Cry, “Quelques noms d’anges ou d’êtres mysterieux en II Henoch,” RB 49 (1940)
195-2003; J. Daniélou, The Theology of Jewish Christianity (Chicago: Henry Regenry Company, 1964); U. Fischer,
Eschatologie und Jenseitserwartung im hellenistischen Diasporajudentum (BZNW, 44; Berlin: W. de Gruyter, 1978);
J. Fossum, “Colossians 1.15-19a in the fight of Jewish Mysticism and Gnosticism,” NTS 35 (1989) 183-201; K.
Lake, “The date of the Slavonic Enoch,” HTR 16 (1923) 397-98; N.A. Meschchersky, “Sledy pamyatnikov Kumrana
v staroslavyanskoj i drevnerusskoj literature (K izucheniu slavyanksih versij knigi Enocha),” Trudy otdela
drevnerusskoi literatury 19 (1963) 130-47; N.A. Meschchersky, “K istorii teksta slavyanskoj knigi Enocha (Sledy
pamyatnikov Kumrana v vizantiiskoj i staroslavyanskoj literature),” Vizantiiskij vremennik 24 (1964) 91-108; N.A..
Meschchersky, “K voprosu ob istochnikan slavyanskoj knigi Enoha,” Kratkie soobshcheniya Instituta narodov Azii
86 (1965) 72-78; J.T. Milik, The Books of Enoch: Aramaic Fragments of Qumran Cave 4 (Oxford: Clarendon Press,
1976); G.W.E. Nickelsburg, “The Books of Enoch in Recent Research,” RSR 7 (1981) 210-17: H. Odeberg, 3
Enoch or the Hebrew Book of Enoch (New York: Ktav, 1973); M. Philonenko, “La cosmogonie du ‘Livre des secrets
d’Hénoch’,” in Religions en Egypte: Hellénistique et Romaine (Paris: Presses Universitaires de France, 1969); S.
Pines, “Eschatology and the Concept of Time in the Slavonic Book of Enoch,” in R.J. Zwi Werblowsky (ed.), Types
of Redemption (Leiden: E.J. Brill, 1970); J. Reeves, “Jewish Pseudepigrapha in Manichaean Literature: The
Influence of the Enochic Library,” in J.C. Reeves (ed.), Tracing the Threads: Studies in the Vitality of Jewish
Pseudepigrapha (Atlanta, CA: Scholars Press, 1994) 173- 203: A. Rubinstein, “Observations on the Slavonic Book
of Enoch,” JJS 15 (1962) 1-21; G. Scholem, Major Trends in Jewish Mysticism (New York: Schocken Books, 1954);
idem, On the Mystical Shape of the Godhead (New York: Schocken Books, 1991); idem, Origins of the Kabbalah
(Princeton, NJ: Princeton University Press, 1987); M. Scopello, “The Apocalypse of Zostrianos (Nag Hammadi VIII.1)
and the Book of the Secrets of Enoch,” Vigillae Christianae 34 (1980) 367-85; M.E. Stone, Jewish Writings of the
Second Temple Period (CRINT; Philadelphia: Fortress Press, 1984) 2.406-408; A. Vaillant, Le livre des secrets d’
Hénoch: Texte slave et traduction française (Paris: L’institut d’études slaves, 1952; repr. Paris, 1976); J.
VanderKam, Enoch, a Man for All Generations (Columbia: South Carolina, 1995).
[3] Andersen, “ 2 Enoch,” 95.
[4] On the Merkabah tradition, see the following sources: P. Alexander, “The Historical Settings of the Hebrew Book
of Enoch,” JJS 28 (1977) 156-80; D. Blumenthal, Understanding Jewish Mysticism, a Source Reader: The
Merkabah Tradition and the Zoharic Tradition, I (2 vols.; New York: Ktav, 1978); I. Chernus, Mysticism in Rabbinic
Judaism (Berlin: W. de Gruyter, 1982); M. Cohen, The Shi’ur Qomah: Liturgy and Theurgy in Pre-Kabbalistic
Jewish Mysticism (Lanham: University Press of America, 1983); J. Greenfield, “ Prolegomenon,” in Oderberg, 3
Enoch, pp. xi-xlvii; I. Gruenwald, Apocalyptic and Merkavah Mysticism (AGJU, 14; Leiden: E.J. Brill, 1980); I.
Gruenwald and M. Smith, The Hekhaloth Literature in English (Chico, CA: Scholars Press, 1983); D. Halperin, The
Faces of Chariot: Early Jewish Responses to Ezekiel’s Vision (TSAJ, 16; Tübingen: Mohr/Siebeck, 1988); idem, the
Merkavah in Rabbinic Literature (New Haven: American Oriental Society, 1980); M. Idel, “Enoch is Metatron,”
Immanuel 24/25 (1990) 220-40; L. Jacobs, Jewish Mystical Testimonies (New York: Schocken Books, 1977); N.
Janowitz, The Poetics of Ascent: Theories of Language in a Rabbinic Ascent Text (Albany: State University of New
York Press, 1989); M. Morgan, Sepher ha- Razim: The Book of Mysteries (Chico, CA: Scholars Press, 1983); C.
Morray-Jones, “Hekhaloth Literature and Talmudic tradition: Alexander’s Three Test Cases,” JJS 22 (1991) 1-39;
C. Newsom, Songs of Sabbath Sacrifice: A Critical Edition (HSS, 27; Atlanta, GA: Scholars Press, 1985); P. Schäfer
with M. Schlüter and H.G. von Mutius, Synopse zur Hekhaloth-Literatur (TSAJ, 2; Tübinger: J.C.B. Mohr [Paul
Siebeck], 1981); P. Schäfer, The Hidden and Manifest God (Albany: State University of New York Press, 1992); P.
Schäfer et al., Übersetzung der Hekhaloth-Literatur (4 vols.; TSAJ, 17, 22, 29, 46; Tübingen: J.C.B. Mohr [Paul
Siebeck], 1987-95); G. Scholem, Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradition (New York:
Jewish Theological Seminary of America, 1965); Idem, Major Trends in Jewish Mysticism (New York: Schocken
Books, 1954); N. Séd, “ Les traditions secrètes et les disciples de Rabban Yohannan ben Zakkai,” RHR 184 (1973)
49-66; M. Swartz, Mystical Prayer in Ancient Judaism: An Analysis of Ma’ aseh Merkavah (Tübingen: J.C.B. Mohr
[Paul Siebeck], 1992).
[5] Odeberg, 3 Enoch.
[6] On the figure of Enoch and Enochic traditions see: M. Black, The Book of Enoch or 1 Enoch: A New English
Edition with Commentary and Textual Notes (SVTP, 7; Leiden: E.J. Brill, 1985); Charlesworth, The Old Testament
Pseudepigrapha; idem, The Pseudepigrapha; J. Collins, The Apocalyptic Imagination: An Introduction to the Jewish
Matrix of Christianity (New York: Crossroad, 1984) 33-67; P. Grelot, “La légende d’Hénoch dans les apocryphes et
dans la Bible: son origine et signification,” RSR 46 (1958) 5-26, 181-210; H.L. Jansen, Die Henochgestalt; Eine
vergleichende religionsgeschichtliche Untersuchung (Norske Videnskaps-Akademi i Oslo II. Hist.-Filos. Klasse, I;
Oslo: Dybwad, 1939); H. Kvanvig, Roots of Apocalyptic: The Mesopotamian Background of the Enoch Figure and
the Son of Man (WMANT, 61; Neukirchen-Vluyn: Neukirchener Verlag, 1988); Milik, the Books of Enoch; Odeberg,
3 Enoch; M. Stone, Selected Studies in Pseudepigrapha and Apocrypha with Special Reference to American
Tradition (Leiden: E.J. Brill, 1991); M. Stone, “The Book of Enoch and Judaism in the Third Century BCE,” CBQ 40
(1978) 479-92; J. VanderKam, “Enoch Traditions in Jubilees and Other Second-Century Sources,” Society of
Biblical Literature Seminar Papers 1 ( 1978) 229-51; J. VanderKam, Enoch and the Growth of an Apocalyptic
Tradition (Washington: Catholic Biblical Association of America, 1984); J. VanderKam, Enoch, a Man for All
Generations. On Merkabah features of Enochic traditions, cf. P. Alexander, “3 (Hebrew Apocalypse of) Enoch,”
OTP, 1.247-48; Greenfield, “Prolegomenon,” xvi-xxi; Gruenwald, Apocalytic and Merkavah Mysticism, 32-51.
[7] “stani pred litsem moim vo veki.” Vaillant, Le livre des secrets d’ Henoch, 24.
[8] Odeberg, 3 Enoch, 1.55.
[9] Here and later I have used Andersen’s new English translation, and follow his division in chapters.
[10] Cf. 21.3; 21.5; 22.6; 22.7.
[11] Scholem, Major Trends in Jewish Mysticism, 67.
[12] About different stages in Hekhaloth tradition, cf. Gruenwald, Apocalytic and Merkavah Mysticism, 98-123, 67.
[13] Scholem, Major Trends in Jewish Mysticism, 67.
[14] The origin of the role in Enochic traditions can be traced to 1 Enoch 72.1; 74.2 and 80.1 See also 41.1, “And
after this I saw all secrets of heaven.” M. Knibb, The Ethiopic Book of Enoch (2 vols; Oxford: Clarendon Press,
1978) 2.128.
[15]Odeberg, 3 Enoch, 2.30.
[16] Odeberg, 3 Enoch, 2.177-78.
[17] Odeberg, 3 Enoch, 2.178.
[18] Metatron himself was some sort of Merkabah’s mystic par-excellence and a good example for Yorde
Merkabah. As Alexander notes, it is not hard to see why he attracted mystics. “He was a human being who had
been elevated over all the angels, and was living proof that man could overcome angelic opposition and approach
God. He was a powerful ‘friend at court’,” Alexander, “3 Enoch,” 244.
[19] Odeberg, 3 Enoch, 2.30.
[20] “The Prince of Presence.”
[21] “The Knower of Secrets.”
[22] “The Heavenly Scribe.”
[23] “The Witness of Divine Judgment.”
[24] Andersen, “2 Enoch,” 195.
[25] Andersen, “2 Enoch,” 196.
[26] In early Enochic traditions these two functions are also unified. The motif of initiation into the secrets as the
beginning of scribal activities occupies a substantial role in the Astronomical Book of 1 Enoch, the oldest Enochic
material. In 1 Enoch 74.2 Enoch writes the instructions of the angel Uriel regarding the secrects of heavenly bodies
and their movements. Knibb, The Ethiopic Book of Enoch, 2.173. Qumran Enochic fragments (4QEnGiants 14;
4QEn 92.1) picture Enoch as “the scribe of distinction” )#rp rps Cf. Milik, The Book of Enoch, 261-62 and 305. In
the book of Jubilees Enoch is attested as “the first who learned writings and knowledge and wisdom... And who
wrote in the book the signs of the heaven.” O.S. Wintermute, “Jubilees,” OTP, 2.62.
[27] The origin of the title in Enochic traditions can be traced to the Book of the Watchers of 1 Enoch 12.4, 15.1,
where Enoch is named as “a scribe of rightousness.” Knibb, The Ethiopic Book of Enoch, 2.92 and 100. According
to Black the possible biblical parallel to Enoch’s role as the Scribe could be the passage from Ezek. 9, which
pictures man clad in white linen with an ink-horn by his side. Black, The Book of Enoch, 143.
[28] Odebert, 3 Enoch, 1.56.
[29] “vdai že trost’ Enochovi.” Vaillant, Le livre des secrets d’Henoch, 26.
[30] “vdast mi trost.” Vaillant, Le livre des secrets d’Henoch, 26.
[31] Andersen, “2 Enoch,” 141.
[32] Andersen, “2 Enoch,” 141.
[33] Andersen, “2 Enoch,” 141.
[34] In 1 Enoch 81.6 the angel Uriel commands to Enoch “teach your children, and write (these things) down for
them, and testify to all your children.” Knibb, The Ethiopic Book of Enoch, 2.187.
[35] Andersen, “2 Enoch,” 157.
[36] Alexander notes that “ classic rabbinical literature makes it clear that there was an esoteric doctrine in
Talmudic Judaism. It was concerned with two subjects-the Account of Creation (Ma’aseh Bereschit) and the
Account of the Chariot (Ma’aseh Merkabah). All study and discussion of these topics in public was banned.”
Alexander, “3 Enoch,” 229-30.
[37] “knižnik.” Vaillant, Le livre des secrets d’Henoch, 36.
[38] It is an important moment for understanding of the presence of Merkabah tradition in the text of 2 Enoch: the
functions of Enoch as the Scribe will be connected with his role as the witness of the Divine Judgment: “Metatron
sits and judges the heavenly houshold” or “Metatron, the angel of the Presence, stands at the door of the Palace
of God and he sits and judges all the heavenly hosts before his Master. And god pronounces judgment and he
executes it.” Odebert, 3 Enoch, 2.171.
[39] “ syadi.” Vaillant, Le livre des secrets d” Henoch, 26.
[40] “ sydoch.” Vaillant, Le livre des secrets d” Henoch, 26.
[41] Andersen, “ 2 Enoch” p. 141.
[42] b. Chag. 15a.
[43] 3 En. 10.
[44] Odeberg, 3 Enoch, 2.27
[45] Odeberg, 3 Enoch, 2.27
[46] According to Tishby it is the most popular title of Metatron. “Metatron is known by many names and titles, but
his regular designation, found even in the earlier literature, is, na’ar-“boy”, or “lad” . I, Tishby, The Wisdom of the
Zohar: Anthology of Texts (3 vols.; London: The Littman Library of Jewish Civilization, 1994) 2.628.
[47] Odebert, 3 Enoch, 1.119.
[48] Tishby, The Wisdome of the Zohar, 2.628: “ it is the mystery of the boy who reaches old age and then reverts
to his youth as at the beginning.”
[49] Odebert, 3 Enoch, 1.80.
[50] Barsov’s manuscript [B], ch. V in M.I. Sokolov, “ Slavyanskaya kniga Enokha pravednogo: Teksty, latinsky
perevod I izsledovanie,” Chteniya v obshchestve istorii i drevnostei Rossiiskikh 4 (1910) 85.
[51] Andersen, “2 Enoch,” 119.
[52] Odeberg, 3 Enoch, 2.6-7.
[53] On Merkabah stratum of the shorter recension cf. A. Orlov, ”Merkabah Stratum” of the Short Recension of 2
Enoch (Brown Library, Abilene, 1995).
[54] Barsov’s manuscript [B], ch. XI in M.I. Sokolov, “Slavyanskaya kniga Enokha pravednogo: Teksty, latinsky
perevod I izsledovaniye,” COIDR 4 (1910) 90-91.
[55] Andersen criticizes Valliant’s position. He stresses that “ the similarity to the vocative enoše might explain the
variant as purely scribal slip. But it is surprising that it is only in address, never in description, that the term is used.
The variant jenokhu is rare. There is no phonetic reason why the first vowel should change to ju; junokhu is never
found.” Andersen, “ 2 Enoch,” 118-19.
[56] Cf. Vaillant, Le livre des secrets d” Henoch, 8.
[57] Andersen, “ 2 Enoch” , p. 119. Sreznevsky” s dictionary equates the Slavonic word yunoše with Greek vea??
sko?. Cf. I. Sreznevsky, Slovar’ drevnerusskogo Yazyka (3 vols.; Moscow: Kniga, 1989) 2.1627-28.
[58] Odeberg, 3 Enoch, 1.81.
[59] Odeberg, 3 Enoch, 2.105. In chapter 48 of 3 Enoch the Holy One says that he “committed unto him (Metatron)
70 angels corresponding to the nations (of the world) and gave into his charge all the household above and below
... and arranged for him all the works of Creation.” Odeberg, 3 Enoch, 2.166.
[60] Odeberg, 3 Enoch, 2.105.
[61] “The Just Balance” (Merilo Pravednoe) is the Slavonic collection of ethical writings in which the existence of 2
Enoch first was made public. Cf. M.N. Tihomirov, Merilo Pravednoe po rukopisi XIV veka (Moscow: AN SSSR, 1961).
[62] Majority of manuscripts use Slavonic words krumstvuemaya or kormstvuemaya. I. Sreznevsky in his dictionary
relates these Slavonic terms to the Greek word ??ß??v?s?? or the Latin gubernatio. Cf. I.I. Sreznevsky, Stovar’
drevnerusskogo yazyka, I (II), p. 1410. The manuscripts of “Merilo Pravednoe” [MPr] use the word pravlemaya. Cf.
Tihomirov, Merilo Pravednoe po rukopisi XIV veka, 71. Andersen translates the term as “manager” – “I am the
manager of the arrangements on earth...,” Andersen, “2 Enoch,” 217.
[63] Cf. Similar functions of Enoch in the book of Jubilees where he “appointed times of the years according to their
order, with respect to each of their months... And their weeks according to jubilees he recounted; and the days of
the years he made known. And the months he set in order, and the sabbaths of the years he recounted,”
Wintermute, “Jubilees,” 62-63.
[64] Andersen, “2 Enoch,” 217-19.
[65] The rudimentary traces of this tradition can be found in other documents of early Enochic literature: in 1
Enoch, Aramaic Levi, and in the book of Jubilees, where Enoch is pictured as the one “who saw what was and what
will happen among the children of men in their generations until the day of judgment. He saw and knew everything
and wrote his testimony and deposited the testimony upon the earth against all the children of men and their
generation...And he wrote everything, and bore witness to the Watchers...And Enoch bore witness against all of
them...And behold, he is there writing condemnation and judgement of the world, and all of the evils of the children
of men.” Wintermute, “Jubilees,” 62.
[66] See Jub. 4.24 “...he (Enoch) was put there for a sign and so that he might relate all of the deeds of the
generations until the day of judgment.” Wintermute, “Jubilees,” 63.
[67] Andersen, “2 Enoch,” 183.
[68] Vaillant, Le livre des secrets d” Henoch, 44.
[69] “And behold my children, I am the Governor of the earth, [prometaya], I wrote them down ...”
[70] I investigated the relationships between the words prometaya and Metatron in my article “The Origin of the
Name ‘Metatron’ and the Text of 2 (Slavonic Apocalypse of) Enoch” JSP (forthcoming).
[71] Andersen, “2 Enoch,” 165.
[72] Andersen, “2 Enoch,” 177.
[73] A possible parallel to this theme could be 1 Enoch 71 where Enoch “was born to righteousness.” The text
describes the situation when Enoch went through some sort of “transformation” when his whole body was “melted”
and his spirit was transformed. Knibb, The Ethiopic Book of Enoch, 2.166-67. However radical difference of this
transformation from the similar event in 2 Enoch is the fact that transformed Enoch in 1 Enoch does not belong to
the archangelic rank of “glorious ones” to which Metatron belongs. The text is silent about any text of angelic
transmutation.
[74] Andersen, “2 Enoch,” 139.
[75] Andersen, “2 Enoch,” 139.
[76] J.H. Charlesworth rightly observes on this episode that “it is conceivable that here Enoch – although he is not
explicitly called “an angel” – has attained the rank of an angel or been transformed into angel. The possibility
looms large since in 2 Enoch 21.3 Gabriel is identified as one of the Lord” s glorious ones.” James H.
Charlesworth, “The Portrayal of the Righteous as an Angel,” in: J.J. Collins and G.W.E. Nickelsburg (eds.), Ideal
Figures in Ancient Judaism: Profiles and Paradigms (Chico, CA: Scholars Press, 1980) 135-51 (147). Cf. Also
Scopello, “The Apocalypse of Zostrianos,” 377.
[77] In Merkabah tradition we can find many parallels to this story. 3 Enoch has the similar description of the
clothing Metatron in a garment of Glory. “He made me a garment of glory on which were fixed all kinds of lights and
He clad me in it.” Odeberg, 3 Enoch, 2.32.
[78] P. Alexander notes that the transformation of Enoch in 2 Enoch 22 provides the closest approximation, outside
Merkabah literature, to Enoch transformation into Metatron in 3 Enoch 3-15. Alexander, “3 Enoch,” 248.
[79] For a discussion of the date of 2 Enoch in the first century CE before the destruction of the Second Temple,
cf. Scholem, Jewish Gnosticism, 17; and Gruenwald, Apocalyptic and Merkavah Mysticism, 50.