3 Enoch 17 - The Princes of the Seven Heavens
3 Enoch 17
Section: Metatron’s Rank and Cosmic Form
Translated by Hugo Odeberg (1928)
CHAPTER XVII}
The princes of the seven heavens, of the sun, moon, planets and constellations and their suites of angels
R. Ishmael said: Metatron, the angel, the Prince of the Presence, the glory of all heavens, said to me: (1) Seven (are the) princes, the great, beautiful?, revered, wonderful
9 BDL: ‘‘Anaphiel yHwH’ Io-io DL: ‘MAQOM’ (the Divine Majesty) 11-11 lit. ‘struck me with sixty lashes of fire’ B: ‘(and) brought with him sixty lashes and hosts of fire’
Ch. xvii. r Chh. xvii-xxi om. by B. Extant in D and 4 only. Cf. ch. xv. ro, ch. xvi. 1. 2 D om.
(5) Then came ‘Anaphiel (BDL) H etc. Cf. ch. vi. 1 and on ch. x. 3. The chapter accepts the tradition acc. to which ‘Anaphiel is assigned a position higher than that of Metatron. He,is given six epithets, exactly as in Hek. R. xxii. 1. In Chag. 15 a the executors of the punishment are not defined (“they brought out Metatron and struck him…’’). Cf. introd. of notes on the present chapter. For the punishment of angels with lashes of fire cf. Yoma, 77 a (Gabriel). made me stand on my feet, i.e. Metatron was deprived of his privilege of sitting on a throne. Tosaf. Chag. 15 a, explains: D -
Note. The position of ch. xvi within the present ‘Enoch-Metatron piece’ of the Hebrew Book of Enoch is discussed in the Introduction, section 8 (v).
THE ANGELOLOGICAL SECTION: chh. xvii-xxii, xxv-xxviii. 6.
Ch. xvii. With the present chapter begins a section treating exclusively of the different angels, princes and orders of angels which may conveniently be called *the angelological section’. It comprises chh. xvii-xxii, xxv-xxviii. 6, containing at least THREE DIFFERENT EXPOSITIONS: ch. xvii (A 2), ch. xviii (4 3) and chh. xix-xxii, XXV—xxvili. 6 (A 1). On the angelology of this section, see Introduction, section 13 (x A, B, C).
Ch. xvii presents an angelological system from the highest to the lower orders. The highest are the seven princes over the seven heavens, i.e. the seven archangels. Next to these come the princes appointed over the heavenly bodies, four in number. Each of these princes have under them myriads of angels.
(1) seven are the princes… who are appointed over the seven heavens… Mikael etc. It is noticeable that order and forms of the names of the princes of the seven heavens, the archangels, are not identical with those of vs. 3. Besides, the readings of A and D differ. In fact, great uncertainty seems to have prevailed from the very earliest as to the names of the seven archangels. No two sources extant, from 1 En. xx to mediaeval Qabbala, present exactly the same order and names of these angels. Cf. further on vs. 3.
46 THE HEBREW BOOK OF ENOCH [CH. XVII
and honoured ones who are appointed over the seven heavens. And these are they:
4: D:
MIKAEL, GABRIEL, SHATQIEL, MIKAEL and GABRIEL, SHATQIEL and SHACHAQIEL, BAKARIEL, BA- BARADIEL and SHACHAQIEL and BA- DARIEL, PACHRIEL. RAQIEL and SIDRIEL.
(2) And every one of them is the prince of the host of (one) heaven. And each one of them is accompanied by 496,000 myriads of minis- tering angels.
(3) MIKAEL, the great prince, is appointed over the seventh heaven, the highest one, which is in the ‘Araboth.
(2) each one of them is accompanied by 496,000 myriads of ministering angels. The number 496,000 (myriads) generally refers to the ministering angels as performers of the Qédushsha (cf. chh. xxxv. 1, xl. 3). 496 is the numerical value of Malkut (Kingdom): the song-uttering angels proclaim God’s sovereignty, ’ take upon themselves the yoke of the Kingdom of heaven’ (ch. xxxv. 6). The hosts of song-uttering angels are usually depicted as under the authority, not of the seven archangels—‘ princes of the host ’—but of the four ‘ princes of the army’ (ch. xxxv. 3), ‘the four presences’ (1 En. xxxix f., see on xviii. 4): MIKAEL, GABRIEL, ’URIEL (Nuriel) and RAPHAEL. The conception of the four presences is closely connected with that of the seven archangels.
Each one of them is the prince of the host of one heaven. (3) Mikael… is appointed over the seventh heaven, Gabriel, the prince of the host, is appointed over the sixth heaven etc. The expression ‘princes of the hosts’ is used of Mikael and Gabriel in Alph. R. “Aqiba, BH. ii. 48. Metatron is called “one of the princes of the host’ in Shi‘ur Qoma (Bodl. MICH. 175, fol. 18 b). The term is probably derived from Josh. v. 14 (the captain of the host of the Lord”, “the prince of the host of yawn”) which is referred either to Metatron or to Mikael or to Gabriel (cf. Szuni, 53 b-d). ‘The idea of the multitudes of angels as divided in hosts, distributed through the seven heavens underlies ch. xviii. 1 (cf. also ch. xiv. 1). The tendency of arranging the orders of the angels according to the system of the seven heavens appears already in the Pseudepigrapha, although the traditions are somewhat confused. Test. Levi, iii. assigns different classes of angels to each of the seven heavens (1st heaven: *’ the spirits of the retributions for the vengeance ” 2nd heaven: ‘‘the hosts of the armies which are ordained for the day of judgement ”
3rd heaven: acc. to rec. 3 (BAP S) = 2nd heaven (a); 4th heaven: “thrones and dominions in which always they offer praise to God”; sth: “angels who bear answers (prayers) to the angels of the presence”; 6th: ‘‘the archangels who minister and make propitiation to the Lord”; 7th: “‘the Glory of God and the angels of
the Presence” (BAS S).) See CHARLES, A and P, ad loc. Acc. to 2 En. iii-ix, to the first heaven are located the rulers of the stars and the angels set over the treasuries of ice, snow, clouds, etc., to the 4th the sun and moon and the angels over them together with “an armed host of angels praising God”, to the 5th the Grigori (Watchers), to the 6th ‘seven bands of angels. . .who make the orders and learn the goings of the stars and the alteration of the moon and the revolution of the sun… (who are) appointed over seasons and years etc.’’, to the 7th “ fiery troops of great archangels etc.” In 3 Bar. the angels attending the sun, moon (and the stars ch. ix. 1) are assigned to the 3rd heaven, in the 5th heaven (2b. xi. 1 seqq.) is Mikael “who holds the keys of the Kingdom of Heaven”. In Ascension of Isaiah similarly the seven heavens are depicted as containing different hosts of angels, each sur- passing the lower one in glory. (Vide CHARLES, Asc. Is. in T.E.D.)
CH. XVII] ANGELOLOGICAL SECTION (A2) 47
GABRIEL, the prince of the host, is appointed over the sixth heaven which is in Makon.
3SHATAQIEL, prince of the host, is appointed over the fifth heaven which is in Ma’on.?
SHAHAQI’EL‘, prince of the host, is appointed over the fourth heaven
which is in Zebul. BADARIEL®, prince of the host, is appointed over the third heaven
which is in Shehaqum. 3-3 Db om. 4 Db: ‘Shatagiel’ 5 D: ‘ Baradiel’
The seven archangels (holy angels who watch) are enumerated in the well-known passage, ch. xx of 1 En., together with the dominions of their rulership: Uriel, Raphael, Raguel, Mikael, Saragael, Gabriel, Remiel. In none ofthe adduced passages the present conception of the archangels as rulers each over one ofthe seven heavens, is developed: the archangels are generally assigned to a specified heaven (the 6th or 7th, cf. the references to Test. Levi and 2 En. above). Parallels to the present picture are, however, found in Pirge R. Ishmael (Bodl. micu. 175, foll. 20 seqq.), ch. xxi cont. and Hek. Zot. (Bodl. micu. 9, foll. 67 b, 68 a), although with different names and order. In the former passage, which is closely dependent upon the representation of Chag. 12 b, the names of the princes of the respective heavens are: Wilon-QEMUEL (and the angels of destruction, cf. Test. Levi above and Gedullat Moshe), Raqia‘-GALLISUR, Shechagim-—-sHAPHIEL, Zebul—MIKAEL (in accordance with Chag. x2 b), Ma’on-GABRIEL, Makon-SANDALFON, ‘Zraboth-no name given. In Hek. Zot. the seven angels ” praising the Holy One, blessed be He, in each heaven ” are: rst heaven, MIKAEL; 2nd, GABRIEL; 3rd, SODIEL; 4th, ‘AKATRIEL; 5th, RAPHAEL ; 6th, BODIEL; 7th, YOMAEL. A trace of the tradition locating the archangels, each to one of the seven heavens, is perhaps recognizable also in Test. of Solomon, vss. 59 seqq. (ed. Conybeare, JOR. vol. xi. 1-45), ‘“RAPHAEL…BAZAZATH who has his seat in the second heaven… RATHANAEL who sits in the third heaven…IAMETH…”
The close connection with the rulers of the heavenly bodies in which the arch- angels as princes of the seven heavens are represented in the present chapter is perhaps indicative of the range of ideas from which the conception has emerged: the planetary or sideric speculations. ‘The important role played by these specula- tions is discernible also in the pseudepigraphal passages referred to above. It is possible, that the idea of the seven archangels as rulers over the seven heavens was brought about through the conception of the heavens as planetary spheres, the archangels being originally the princes of the seven planets. The conception of the seven heavens as planetary spheres is attested in 2 En. xxviii. 3: “the seven stars, each one of them in its heaven”. Cf. YR. i. rs b, 16b. This idea was probably obscured by the parallel tendency of assigning the heavenly bodies to a definite heaven, a tendency at work in the pseudepigraphal works in question and in its final form represented in the tradition locating the sun, moon, planets and constellations to Ragia‘, the 2nd heaven (in Rabbinic, Chag. 12 b et al. and throughout the present book). The tradition of the seven archangels with their suites as rulers over the planets (including dominion over constellations and ele- ments) might be traced in the representation of 2 En. xix, acc. to which seven bands of angels “make the orders and learn the goings of the stars”; cf. above. This conception obtains in later sources: YR. i. 6 a: “‘ MIKAEL is appointed over Saturn, BARAQIEL over Jupiter, GABRIEL over Mars, RAPHAEL over the sun, CHASDIEL over Mercury, SIDQIEL over Venus, ‘ANA’EL over the moon”, ib. i. 16a: “Mikael: the Sun, Gabriel: the Moon, Qaphsiel: Saturn, Sammael: Mars, Raphael: Jupiter, ‘Ana’el: Venus”. A trace of the same idea is possibly to be seen in vss. 35-41 of Testament of Solomon; seven archangels rule over and frustrate the seven demons
48 THE HEBREW BOOK OF ENOCH [CH. XVII
BARAKIEL®, prince of the host, is appointed over the second heaven which is in “the height of (Merom)’ Ragia‘.
PAZRIEL®, prince of the host, is appointed over the first® heaven which is in Wilön, which is in Shamayim.
(4) Under them is GALGALLIEL”, the prince who is appointed over the globe (galgal) of the sun, and with him are 96 great and honoured angels who move” the sun in Raqra‘. €
(5) ® Under them”? is ’OPHANNIEL, the prince who is set over the globe (‘ophan) of the moon. And with him are 88” angels who move! the globe of the moon 354 thousand parasangs every night at the time when the moon stands in the East at its turning point. And when is the moon sitting in the East at its turning point? Answer: in the fifteenth day of every month.
(6) Under them is RAHATIEL, the prince who is appointed over the constellations. And he is accompanied by 72 great and honoured angels. And why is he called RAHATIEL? Because he makes the stars run (marhit) in their orbits and courses 339 thousand parasangs every night from the East to the West, and from the West to the East. For
6 D: ’ Baragiel’ 7-7 D om. 8 D: ‘Sidriel’ 9 ins. with D. A om. 10 D: ‘Galgiel’ 11 so D. A: ‘bring down’ 12 D adds: ‘365,000 para- sangs every day’ 13-13 so with D. A corr. 14 D: ‘68’ 15-15 Dom.
connected with ‘the seven stars’ (the seven planets or the Pleiades, cf. Conybeare’s note in locum). Of these seven high angels six are named: LAMECHALAL, BARUCH- IACHEL, MARMARATH (Marmaraoth, vs. 94), BALTHIEL, ASTERAOTH, URIEL. Uriel is the angel set over the stars acc. to ı En. Ixxii-Ixxxii. In ı En. xx Raguel is “one of the holy angels who takes vengeance on the world of luminaries”. As regards the names of the seven archangels it has already been pointed out that all the different sources vary on this point. To the passages given above may ‘be added Tesi. Salomon, vss. 73-81: the names are there: MIKAEL, GABRIEL, URIEL, SABRAEL, ARAEL, IAOTH, ADONAEL. From the different enumerations can be seen that the names most frequently recurring are those of the ‘four presences’, ‘‘ Mikael, Gabriel, Raphael and Uriel”, and of these Mikael and Gabriel are common to most of the sources. (Cf. how 1 En. Ixxxvii. 2, 3 clearly represents the seven arch- angels as consisting of four, i.e. Presences and three with them.) Of the rest some are evidently derived from the old lists of superior angels, of which parts are pre- served e.g. in 1 En. vi, viii, Ixix (as Watchers, Fallen Angels), Ixxxii. 10-20 (leaders of the stars, rulers of seasons and months). Baragiel (D) here is the Baraqijal of I En. vi, Baraqel, tb. lxix. 2. Cf. Barakiel (A) with Berkael r En. lxxxii. 17, Badariel (A) with Batael 1 En. vi. 7, Batarjal zb. Ixix. 2. The names are older than the con- ception of the seven archangels. But zt ts significant that such names are chosen as originally represent the angels ruling over the heavenly bodies and over the elementary powers. in Wilon which is in Shamayim, ‘which is in Shamayim’ is a gloss. ‘ Shamayim’ is the Hebrew synonym of Wilon (velum) as name of the first heaven. (4—7) Under them are Galgalliel…’Ophanniel…Rahatiel…Kokbiel, with subservient angels. The heavenly bodies are divided in the four categories of sun, moon, planets and constellations as in Chag. 12 b, and, as there, are assigned to the second heaven, the Raqia’. Each of these four categories is assigned a special prince, who is accompanied by a number of assistant angels. In the present system these
CH. XVII] ANGELOLOGICAL SECTION (A2) 49
the Holy One, blessed be He, has made a tent for all of them, for the sun, the moon, the planets and the stars in which they travel at night from the West to the East.
(7) Under them is KOKBIEL, the prince who is appointed over all the planets. And with him are 365,000 myriads of ministering angels, great and honoured ones who move!? the planets from city to city and from province to province in the Raga‘ of heavens.
16 so D. A: ‘bring down’
princes and angels are made to rank under the seven archangels as princes of the seven heavens. As has already been pointed out, it is highly probable, that the original representation was one of the seven archangels as princes each over one of the seven spheres as containing the planets with constellations. ‘The present systematiza- tion can be regarded as a modification of this original view to the established notion of the Raqia‘, the second heaven, as the place of the heavenly bodies.
The names of the princes, GALGALLIEL, ‘OPHANNIEL, RAHATIEL, KOKBIEL are uni- form with those of ch. xiv. 4. Rahatiel also occurs in ch. xlvi. 3 in a similar function. ’Ophanniel is the prince of the ’Ophannim, ch. xxv. ”he names Galgalliel,’ Ophanniel and Kokbiel are derived from Galgal (globe, i.e. of the sun), Ophan (globe, i.e. of the moon) and Kokab (planet) respectively. Rahatiel is, acc. to the intimation of vs. 6, derived from rahat (to run). In T’B. Ber. 32 b, Rahaton is the technical term for divisions of angels who have immediate rule over the stars and planets. Rahatiel is the prince over planets and constellations or luminaries in general acc. to S. Raziel, 19 b, 21 b (cf. also Qeneh Bznah, 34 b, and S. ha-Chesheq, Add. 27120, fol. 14 b). Galgalliel and ’Ophanniel seem to be comparatively late devices. Kokbiel is of early origin, cf. Kokabiel, 1 En. vi. 7, Kokabel, ib. viii. 3 (who “taught constellations”’), Ixix. 2.
For the conception of angels who ‘move the heavenly bodies’ cf. 1 En. Ixxii- Ixxxii (“the Book of the Heavenly Luminaries”: CHARLES), URIEL being there the prince over the heavenly bodies; Ixxii. 3 (“the leaders of the stars”), Ixxv. ı (“the leaders of the heads of the thousands who are placed over the whole creation and over all the stars), xxix, Ixxx. x (the leaders of the stars of the heaven and all those who turn them”), 6 (*’ chiefs of the stars”), Ixxxii. 4 and esp. 10-20 (the names of the leaders of the stars), 4 Ez. vi. 3, 2 En. xi. 3-5 (15 myriads of angels attend the sun during the day, and 1ooo by night), Midrash ’ Asereth Ma’amaroth, BH. i. 64 (365 angels are set over the sun, moving it from window to window in Raqia‘”’), 3 Bar. vi. 1 seqq. (the chariot of the sun drawn by forty angels), vss. 15, 16 (for the sun is made ready by the angels”), 2b. vii. 4 (“I saw the shining sun and the angels which draw it”), ix. 1 seqq. (the moon sitting on a wheeled chariot: ‘‘and there were before it oxen and lambs and a multitude of angels…the oxen and lambs…they also are angels”). ‘l’he derivation of the numbers ninety-six and eighty-eight in vss. 4 and 5 resp. is not clear. The number seventy-two of the angels assisting RAHATIEL, the prince of the constellations, corresponds to the seventy- two divisions of the zodiac (cf. the seventy-two princes of kingdoms, vs. 8, etc.). KOKBIEL again, vs. 7, is assisted by 365,000 myriads of ministering angels. Literally the same statement is made about KOKBIEL in S. Raziel, 19 b. These angels ‘‘ move the planets (kokabim)”‘. It is noteworthy, that acc. to 7’B. Ber. 32 b, referred to above, the different camps (of angels), in the last instance sorting under the constellations, have each under them ‘‘ 365,000 myriads of planets (kokabim) corresponding to the days of the sun (i.e. the solar year) ’. The latter parts of vss. § and 6 are somewhat obscure. They might be remnants of expositions of the courses of the heavenly bodies, such as are given at length in 1 Er. lxxii-lxxxii (the ‘portals of the sun’); ch. Ixxii, the moon; ch. Ixxiv, the portals of sun, moon, stars and all the works of
OHB 4.
50 THE HEBREW BOOK OF ENOCH [CH. XVII
(8) And over them are SEVENTY-TWO PRINCES OF KINGDOMS on high corresponding to the 72 tongues of the world. And all of them are crowned with royal crowns and clad in royal garments and wrapped in royal cloaks. And all of them are riding on royal horses and they are holding royal sceptres in their hands. And before each one of
heaven; ch. lxxv. 6 seqq., cf. ch. lxxviii. 7 seq., “and fifteen parts of light are transferred to the moon till the fifteenth day (when) her light is accomplished (vs. 5 here)”. The conception of the ‘tent’ for the sun, etc., is usually referred to Ps. xix. 5 (and 7).
(8) over them are seventy-two princes of kingdoms… lit. ‘above them etc.’ It is difficult to reconcile this vs. with the preceding. To whom docs ‘above them’ refer? To the 365,000 myriads of angels of vs. 7 or to the princes and angels of the heavenly bodies in general? No doubt, as the context now stands, the seventy-two princes of kingdoms are intended as princes over the angels who ‘move the planets’, by analogy with the seventy-two assistant angels of vs. 6. This would seem to be additional, since the real counterpart of the assistant angels of vss. 4, 5, 6 are in vs. 7, the 365,000 myriads of angels. ‘The expression ‘above them? is not appropriate in the sense which it is here made to denote, the right phrase
would have been e.g. ‘over them are appointed’ (D .( The inception ‘above them’ rather presupposes an exposition of the order of angelic classes, proceeding from the lower to the higher ones, hence quite contrary to that of the present chapter. The fragment is more akin to the angelological section, chh. xix seqq., to which it may even originally have belonged, since the beginning of that section is missing in the present book. See note on ch. xix. 1.
By the compiler of the present chapter the seventy-two princes of kingdoms are made the rulers over the planets. The conception of the princes of kingdoms as rulers of planets and constellations is frequently represented in later sources. Their appellation properly refers to their function as angelic leaders of the destinies of the nations, as representatives in heaven of the kingdoms on earth, As such their number is usually given as seventy (corresponding to the number of nations (tongues) of the world, enumerated Gen. x). The idea of heavenly guardians of the nations occurs in Dan. x. 20, 21, and is fully developed in Sir. xvii. 17, 1 En. Ixxxix. 59 seqq. (in the metaphor of the seventy shepherds), Targ. Yer. to Gen. xi. 7,8, TB. Yoma, 77 a, Sukka, 29a, Gen. R. Ixviii, xxvii, Ex. R. xxi, Lev. R. xxix, P. R. `El. xxiv. They plead the cause of their resp. nations before God, each suffers punishment with the nation under his protection, they form the celestial Beth Din etc. For this range of ideas see chh. xxx. 1, 2, xlviii € 9 and note on xxx. 2.
The leader of the princes of kingdoms is acc. to Midr. Abkir, Yalq. on Gen. no. 132, Targ. Ps. xxxvii. 7, 8, MIKAEL, prince of Israel; acc. to ch. xxx here, the Prince of the World; and acc. to the Enoch-Metatron sections of the present book, Meta- tron (chh. x. 3, xiv. r, xvi. rz, 2, xlviii c 9, cf. also xlviii D 5). In their aspect of leaders of the Gentile nations they were sometimes regarded as evil agencies (so already 1 En. Ixxxix. 65, 69, xc. 17, 22, 23, 25), and as their chief was then named SAMMAEL, the prince of Rome (cf. chh. xiv. 2, xxvi. 12).
When associated with the idea of the planets and constellations as determining or ruling the destinies of the nations, it was only natural that the conception should develop into that of the princes of kingdoms as rulers over the heavenly bodies—just as the Prince of the World was made the ruler of planets and constellations (cf. ch. xxxviii. 3). This development may have begun at an early time. The seventy shep- herds are already in r Er. connected with the rulers of the world, the Watchers or Fallen Angels who, symbolized by stars, are judged together with the seventy shepherds acc. to 1 En. xc. 24. (On the identification of the princes of kingdoms with the Watchers see note on ch. xxix intr.) For the Watchers as rulers of elements, constellations, planets, etc., see I Er. vi-viii, lxix, note on vs. 3 above and on
CH. XVII] ANGELOLOGICAL SECTION (A2) 51
them when he is travelling in Raqia‘, royal servants are running with great glory and majesty
4: D:
even as on earth they and before every one of them, when (princes) are travelling in travelling in Raqia‘, there are running chariot(s) with horsemen great armies, even as (the custom is) and great armies and in on earth, with chariot(s), in glory and glory and greatness with greatness, praise, song and honour. praise, song and honour.
ch. xiv. 3, 4. The connection of the gods of the nations’ with the planets is perhaps to be seen also in TB. Sukka, 29 a. Acc. to Ma‘areket ha-’ Elohuth, 128 b, ‘‘ the nations are allotted to the Princes and Constellations”. YR.,1. 15s a, gives the following quotation from T’ub-ha-’ Ares: In the seven firmaments (heavens), under them, are the seven planets… (Shesem Chanokol: Saturn, Jupiter, Mars, Sun, Venus, Mercury and Moon) and in these seven heavens are the Spirits of the seventy nations, ten nations under each planet, and the twelve constellations give abund- ance unto them”.
Probably under the influence of their sideric significance the number of the princes of kingdoms was changed from seventy to seventy-two (the number of the divisions of the zodiac). In the present book they are mentioned as seventy-two in chh. xviii. 3, xxx. 2 and here. Ch. xlviii C 9, on the other hand, has ‘seventy princes’. Cf. note on ch. xxx. 2 and also on ch. xlviii B r. The two princes added were later under- stood as MIKAEL and GABRIEL or aS MIKAEL and SAMMAEL. Acc. to YR.,i. 18 a, MIKAEL is the Prince of Israel and GABRIEL the Prince of all the nations of the world. A curious effect of the alteration of seventy into seventy-two is the gloss in the present verse: corresponding to the 72 tongues of the world, which is of course a mis-emendation of the regular expression ‘‘corresponding to the 70 tongues of the world”.
all of them are crowned with royal crowns etc., to designate them as rulers. Cf. notes on chh. xii. 3, xviii. r.
when he is travelling in Raqia‘. This seems to indicate that the princes of kingdoms were assigned to the second heaven, the region of the heavenly bodies and thus would tend to show, that the fragment itself, apart from the context, designates the princes of kingdoms as sideric rulers. Usually the princes of kingdoms are represented as being in the highest of the heavens, by the Throne of Glory: chh. xvi. 1, 2, xxx. 1, 2. Acc. to ch. xviii. 3, being in rank above the princes of the heavens, but below the guardians of the Halls, they are probably conceived of as having their abode in the highest of the heavens, but outside the Halls. Acc. to the passage quoted YR., i. r5 a, referred to above, each of the seven heavens would contain a number of these princes. This is stated also in Alph. R. ‘Agiba, BH. iii. 36 (“then come all the princes of kingdoms in every heaven”).
Passages in the present book mentioning the ‘princes of kingdoms’ are chh.: X. 3, XiV. I, 2, XVi. I, 2, xvii. 8, xviii. 2, 3, xxx. 2, xlviii € 9, D 5; cf. also ch. xxvi. 12.
2 THE HEBREW BOOK OF ENOCH | [CH. XVIII