3 Enoch 28
3 Enoch 28
Section: Metatron’s Rank and Cosmic Form
Translated by Hugo Odeberg (1928)
CHAPTER XXVIII The ‘Irin and Qaddishin
R. Ishmael said: Metatron, the Angel, the Prince of the Presence, said to me:
(1) Above all these there are four great princes, ‘Jvin and Qaddishin by name: high, honoured, revered, beloved, wonderful and glorious ones, greater than all the children of heaven. There is none like unto them among all the celestial princes and none their equal among all the Servants. For each one of them is equal to all the rest together.
(2) And their dwelling is over against the Throne of Glory, tand their standing place 50067 against the Holy One, blessed be He?,
1-1 Eom. 2-2 so D. A uncertain, corr.; perhaps: ‘is the place of the Throne (Beth ha-kKisse)’
Ch. xxviii. (1) ‘Irin and Qaddishin, i.e. the Watchers and the Holy Ones.
The ‘Irin and the Qaddishin are acc. to the present angelological system at the summit of the hierarchy of angels. They form the council of the Most High (vs. 4), have executive power over the terrestrials (vs. 6) and, acc. to the latter part of the chapter, they assist at the forensic as well as retributive judgement, being both ‘court-officers’ and executors of the Divine decrees.
The ‘Irin are mentioned in 1 En. (as ‘Watchers’), alone or together with the Qaddishin (= ‘Holy Ones’) in chh. vi-xvi, xix, Ixxxvi et al. In 2 En. they appear as the ‘ Grigori’, ib. xviii.
The expression ‘Holy Ones’ occurs frequently in 1 En. (chh. ix. 3, xii. 2, xiv. 23, XXXİX. 5, Xlvii. 2, lvii. 2, lx. 4, Ixi. 8, 10, 12, Ixv. 12, Ixix. 13, Ixxi. 8, Ixxxi. 5, cvi. 19. Vide CHARLES, 1 En. Index 11, “‘ Angels, the holy ones”’). In ch. ix. 3 it refers to the four archangels or ‘ Presences’, in ch. Ixxxi. 5 to the seven archangels, in ch. xlvii. 2 possibly to the Chayyoth, in chh. xxxix. 5, lx. 4, lxi. 8, Ixv. x2 to the angels or “children of heaven’ in general, the distinction from other classes of angels or as a definite class being uncertain, as is the case also with chh. lvii. 2 and lxxi. 8. Of special interest here are ch. xii. 2 ( watchers and the holy ones”), ch. xiv. 23 (“the most holy ones who were nigh to him did not leave by night [= watchers] nor depart from him”). These passages indicate a conception of the ‘Irin and Qaddishin as a special class of angels, intimately connected with each other, and hence show affinity with the presentations of our chapter. Cf. also ch. lxix. 13.
As regards the ‘Watchers’ we meet with two different traditions in 1 En. One, the more prominent, is embodied in chh. vi-xvi, xix, Ixxxvi, represents the watchers as fallen angels, identifying them with ‘the sons of God” (Gen. vi). The other view agrees with that of the present chapter in placing the Watchers near the Divine Presence and is represented in chh. xii. 2, xiv. 23, lxi. 12 (those who sleep not above in heaven” = ‘the Watchers’) and, possibly, ch. cvi. 19. (Cf. however, CHARLES’s distinction in Pseudepigrapha (A and P. 11), p. 188, note 5.)
Notice the expression, ı En. xx. 1: ^ the holy angels who watch”, with reference to the seven archangels.
The names and conception are, of course, deduced from Dan. iv. 14 (10). See vss. 4, 8 and g here. The present interpretation of the said passage in Daniel is, however, by no means the general one. Cf. the commentaries.
(2) their dwelling is over against the Throne of Glory…over against the
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so that the brilliance of their dwelling is a reflection of the brilliance ` of the Throne of Glory’. And the splendour of their countenance is 8a reflection of* the splendour of Shekina.
(3) And they are glorified by the glory of the Divine Majesty (Gébira) and praised by (through) the praise of Shekina.
(4) And not only that, but the Holy One, blessed be He, does nothing in his world without first consulting them, but after that he doeth it. As it is written (Dan. iv. 17): “‘ The sentence is by the decree of the ‘frin and the demand by the word of the Qaddishin.”
(5) The ‘Irin are two and the Qaddishin are two. And how are they standing before the Holy One, blessed be He? 5It is to be understood, that one ‘Jr is standing on one side and the other ‘Jr on the other side, and one Qaddish is standing on one side and the other on the other side.
1-1 E om. 3-3 so DE. A: ‘like unto, similar to’ 4-4 E: ‘Shekina’ 5 here the parallel of D breaks off.
Holy One. . .the brilliance of their dwelling is a reflection of. . .the Throne etc. This is best paralleled by what is said with regard to Metatron, chh. vii, x. 1 seq., xlviii C 4, 5, 7. T’hese expressions will presumably convey the exclusive position of the ‘/rin and Qaddishin. ‘T’hey are depicted as having their abode at the very top of the hierarchical structure: face to face with the Throne of Glory and the Shekina. For ‘the splendour of Shekina’ see note on ch. v. 4. Ch. xxii. 7 and 13, the splendour of Shekina is said to be on the face of KERUBI’EL, resp. the Kerubim. But there the splendour of Shekina is received from above; ‘the Shekina is resting upon them’, 2b. 13.
(3) they are glorified by the glory of the Divine Majesty and praised by the praise of Shekina. The glorification and praise directed towards the Shekina are reflected also on the ‘Irin and the Qaddishin, owing to their near association with the Godhead.
(4) the Holy One, blessed be He, does nothing. . .without first consulting them. Cf. TB. Sanh. 38 b: “the Holy One, blessed be He, doeth nothing without consulting the heavenly household, as it is written (Dan. iv. 17): ‘The sentence is by the decree of the watchers etc?” What in Talmud is applied to the angels in general (‘the heavenly household’) is here referred to the definite class of angels called ‘Irin and Qaddishin. The idea of God consulting the angels is common in Rabbinic: “when God wished to create the first Adam, he took counsel with the ministering angels” (e.g. Gen. R. viii. 4). The important feature here is that the function of Divine counsellors is limited to a specified class of angels; and this is evidently due to the attempt to systematize, characteristic to the present section. Of necessity the advising function could be ascribed to none but the highest class of angelic beings.
(5) The ‘Irin are two and the Qaddishin are two. The ‘Jrin and Qaddishin are acc. to this verse only four in number. In vs. 9 they must be conceived of as being a larger number. The ‘ Holy Ones’, 1 En. ix. 3, are four, being identified with ‘the four Presences, MIKAEL, URIEL, RAPHAEL and GABRIEL’, Otherwise the ‘‘ Watchers (and Holy Ones)” of 1 En. are numerous: acc. to ch. vi. 6 they are 200. There might possibly be some connection between the passage 1 Ex. ix. 3 and the present vs. (traces of the same tradition?). Cf. note on ch. xxviii. 9.
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(6) And ever do they exalt fthe humble, and they abase to the ground those that are proud, and they exalt to the Belen those that
are humble.
(7) And every day, as the Holy One, blessed be He, is sitting upon the Throne of Judgement and judges the whole world, and the Books of the Living and the Books of the Dead are opened before Him,
6-6 A om.
(6) And ever do they exalt the humble. A seems to read: ‘And they make high the world’. abase…those that are proud and…exalt…those that are humble. This idea is deduced from Dan. iv. 17: ‘‘the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men”, which follows after the words cited in support of the conception of the ‘Trin and Qaddishin. What there is said with reference to God has been transferred to the ‘Trin and Qaddishin, the counsellors and executors of the Divine decrees. Cf. ch. xlviii c 9.
CHH. XXVIII. 7—XXXIII. 2. The Divine Judgement and the Heavenly Tribunal.
With vss. 7-10 of the present chapter (xxviii) a certain change in character is noticeable. The main difference is that the systematic exposition of the aforegoing part, with its specific manner of expression seems to be ended. The theme which already from ch. xxvi. 12 has begun to verge into the conceptions of the Judgement is henceforth (till ch. xxxiii. 3) altogether absorbed in the different aspects of the Divine Judgement, the heavenly assize and the execution of the Divine decrees. But, in contrast to the preceding angelological section, this section reveals no clear: progressive structure in the treatment of its subject, but leaves rather the impression of a complex of culled fragments from the different traditions of the proceedings at the Divine Court of Justice.
A divergence in the present vss. of ch. xxviii from the preceding has already been referred to: the ‘rik and Oaddishin are in vs. 5 said to be four in number, vs. 9 presupposes a considerably larger number. Chh. xxix and xxx furthermore maintain the identity of the ‘Jrin and Oaddishin with the seventy-two princes of kingdoms. (Acc. to the angelological section the 72 princes of kingdoms probably occupy a comparatively low place in the angelic hierarchy, see note on ch. xvii. 8.)
For divergences within the section notice e.g. (1) ch. xxviii. 7, the books on which the judgement is to be based are ‘the Books of the Living and the Books of the Dead’; ch. xxx. 2 speaks only of ‘the book in which all the doings of the world are recorded’; and ch. xxxii. 1 of ‘the book’: (2) chh. xxxi. 1 and xxxiii. x, two different representations of the same idea: the relation between the agencies of Justice and Mercy at the Judgement (esp. from the point of view of mediation between them). For the different conceptions of the Judgement cf. also the Introduction, sect. 16.
(7) every day as the Holy one.. .is sitting upon the Throne of Judgement, i.e. every day, at the time when. The judgement here is daily. Cf. the dictum of R. Yose, Tosephta Rosh ha Shana, i, ‘man is judged every day”. Itis both forensic and retributive. The cases (vss. 8, 9) refer to the continual happenings in the daily life of man (and the world in general), and the decrees are executed immediately.
the Books of the Living and the Books of the Dead. Cf. ch. xviii. 23 seq. In view of the character of the Judgement as daily, the Books of the Dead are here probably of the same significance as in ch. xviii. 24; they record the time destined for every man’s death. The Books of the Living may be the records of the time destined for a man’s entering life on earth, but are perhaps also conceived of as
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then all the children of heaven are standing before him in fear, dread, awe and trembling. At that time, (when) the Holy One, blessed be He, is sitting ” upon the Throne of Judgement? ?to execute judge- ment?, his garment is white as snow, the hair on his head as pure wool and the whole of his cloak® is like the shining light. And he is covered ‘with righteousness all over as with a coat of mail.
(8) And those ‘vin and Qaddishin are standing before him like court officers before the judge. And they raise and argue every case and close the case that comes before the Holy One, blessed be He, in judgement, according as it is written (Dan. iv. 17): ‘‘ The sentence is by the decree of the ‘Irin and the demand by the word of the Qaddishin.”
(9) Some of them argue and others pass the sentence in the Great Beth Din in ‘Araboth. Some of them make the requests from before Hthe Divine Majesty and some close the cases before the Most High. Others “finish by going down” and (confirming =) executing the sentences on earth below. “According as it is written? (Dan.
7 E ins. ‘as judge? 8 E: ‘Presence’ 9-9 E om. 10-10 so E. A corr.: ‘and he is wholly lifted up’ 11-11 so with E. A has a lacuna. 12-12 E om., thus reading ‘others execute the sentences etc.’ 13-13 A lacuna.
recording the deeds (merits and transgressions) of the living (= the Book of Records, chh. xxx. 2, xxvii. 2).
Throne of Judgement. . .garment is white as snow etc. This is deduced from Dan. vii. 9. The Throne of Judgement as a conception plays a prominent part in 1 En. xc. 20, xlv. 3, lv. 4, Ixi. 8, Ixix. 27 (only in the first of these instances, however, called “the Throne of Judgement”, in the others ‘the Throne of Glory”), also 4. Ez. vii. 33 (^ And the Most High shall be revealed upon the throne of judgement). See Box, Ezra- Apocalypse, p. 118.
(8) And those ‘Irin and Qaddishin are standing before him like court officers before the judge. Acc. to Mass. Hek. “seven court-officers are sitting on seven thrones” before the Holy One. A quotation, YR. i. 7 a, from the writings of Eleazar of Worms treats of the ‘‘ seven court officers (shoterim) in heaven by whose demand every decree is executed, whether for good or for evil, abundance or privation, war or peace”.
they raise and argue…and close the case. The cases include all different issues arising from the course of the daily life of the inhabitants on earth. Acc. to Ex. R. xxxi, angels act as defensors and accusers of man at the judgement: “when a man has committed a transgression and stands before God to receive judgement, then some angels plead in his defence, others accuse him guilty”.
(9) Some of them argue and others pass the sentence…some of them make the requests…some close the cases…others finish by…executing the sentences. Cf. Sa’adya’s commentary on Dan. iv. 17: “ The “Irin are the Holy Angels of anger and fury who pass the sentence”. (Notice, by the way, how Sa‘adya represents the angels in question as one class only, called ‘Irin, regarding the ‘ Qaddishin = Holy Ones’ as an attribute—further, how he identifies them with “ the angels of anger and fury” usually but another name for the ‘angels of destruction’, cf. note on ch. xxxi. 2.) Cf. also Hilkoth Mal’akim, Add. 27199, fol. 124 a: “the angel who passes the sentence and who issues the demands is called ‘Jv and Qaddish”’.
It is evident from the way in which the various functions are depicted as divided
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iv. 13, 14): “‘ Behold an ‘Jr and a Qaddish came down from heaven and cried aloud and said thus, Hew down the tree, and cut off his branches, shake off “his leaves, and scatter his fruit: “let the beasts get away from under it, and the fowls from his branches.
(10) Why are they called ‘Jvin and Qaddishin? By reason that they sanctify the body and the spirit with lashes of fire on the third day of the judgement, as it is written (Hos. vi. 2): ‘‘ After two days will he revive us: on the third he will raise us up, and we shall live before him.”
14-14 A lacuna. 15-15 E om.
between the ‘Irin and Qaddishin, that they are in this verse regarded as comprising a comparatively large number. One might, with some certainty, venture the con- jecture that the underlying idea here is the representation of the ‘Jrin and the Oaddishin as the Heavenly Beth Din. The ‘Trin and Qaddishin would then be conceived of as 7o or 72. This is confirmed by the confusion in the two chapters following next, between these angels and the 72 princes of king- doms who acc. to ch. xxx constitute the heavenly Beth Din. Also, in Zohar, e.g. ii. 6a, the ‘Trin and Qaddishin of Dan. iv. 14 are explicitly interpreted as “the 72 members of Sanhedrin who consider the judgements of the world”.
That the ‘Trin (and Qaddishin) in 1 En., according to the prevalent representation there, are counted as a large number (e.g. ch. vi. 6: 200) is already recalled above. On the other hand, in later cabbalistic writings, they are likewise often pictured as a numerous class of angels, e.g. YR. i. 162 b (quotation from Söde Raza), they are referred to with the formula “the troops of ‘Irin and Qaddishin’’. ’
(10) they sanctify the body and the spirit with lashes of fire. The ex- pression ‘the body and the spirit’ may be taken in two different senses, viz. as referring either to the angels in question (the ‘rin and Qaddishin) or to the body and spirit of a man who has undergone judgement; the judgement of man, referred to here, would in this case be the so-called Din ha-qQéber, the judgement on man immediately after his death. The interpretation of the present sentence in the sense of ‘sanctify the body and spirit of the judged man’ is probably the correct one, esp. in view of the difficulty, that otherwise arises, of explaining the meaning of the words immediately following: ‘on the third day of judgement’. ‘The third day’ cannot very well be meant ‘absolutë’, since the judgement here is daily and continual. But with the assumed interpretation it will naturally take on the meaning ‘the third of the three days that man is judged’, the third day being also the final one, on which the sentence passed on man is consummated through his purification in fire (‘by lashes of fire’). Cf. ch. xliv.
The result thus arrived at accords with Masséket Chibbut ha-qQeber, BH. i. 151: “The ministering angels (corresponding to the ‘Jrin and Qaddishin of the present verse) receive man, after his death, from the hands of the angel of death; they judge him on the first two days on account of his character as developed during his life, through his observance or neglect of the statutes of Tora; on the third day they judge him, spirit, soul and body, by strokes with lashes of fire”. This is a description of the Din ha-qQéber, referred to above.
The bath of sanctification or purification in fire is depicted as forming the conclusion of judgement also with regard to the ministering angels, in Revelation of Moses (tr. Gaster, rec. B, in Royal Asiatic Society’s Journal, 1893): ‘the Almighty sits and judges the ministering angels, and after the judgement they bathe in that river of fire and are renewed”. Cf. ch. xxxvi.
It is true that in other connections the Qaddishin are represented as ‘sanctifying
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