3 Enoch 29
3 Enoch 29
Section: Metatron’s Rank and Cosmic Form
Translated by Hugo Odeberg (1928)
CHAPTER XXIX Description of a class of angels
R. Ishmael said: Metatron, the Angel, the Prince of the Presence, said to me:
; - ’ (1) Each one of db has seventy names corresponding to the eventy tongues tof the world!. And all of them are (based) upon
1-1 E om.
themselves in fire’. Thus in Shemoth shel Metatron, Bodl. MICH. 256, fol. 40 b, we read: “Metatron admonishes the angels every third day to bathe and purify themselves in the fiery river (Nehar di- Nur)“.
Ch, xxix. Ch. xxix contains a short description of angels, the names or class of which are not defined in the chapter. As the context now stands, the description is, by the opening words ‘each one of them’, made to refer to the ‘Irin and Qaddishin of the aforegoing chapter. On the other hand, the following chapter, xxx, in de- fining ‘the great princes who are called H’ by the name of the Holy One’ as the 72 Princes of Kingdoms, seems to have in view no others than the angels of the present chapter, of which it is stated here that their names are ‘based upon the Name of the Holy One’.
Thus, in the present arrangement of the context, the ‘Irvin and Qaddtshin are, by inference, identical with the Princes of Kingdoms. The identification is justi- fiable, since the functions of both categories, as represented in chh. xxviii. 7-xxx, are practically congruent: they are both depicted as constituting the Celestial Beth Din, the Divine Council or Court of Justice.
It is scarcely probable, however, that ch. xxix is the original continuation of ch. xxviii. 7-10. lt gives the impression of being a fragment from an angelological description from some other source. When considered by itself, it can best be understood as treating of the Princes of Kingdoms, for the reason that the expression ‘seventy names corresponding to the seventy tongues of the world’ naturally —and usually—connects the angels or angel of which it is used, with the conception of the seventy nations and their representative body in the heavens.
Still it seems to be a necessary conclusion that to the Redactor, responsible for the present arrangement of chh. xxviii-xxx seqq., the identity of the ‘Trin and Qaddishin with the Princes of Kingdoms, did not, at least, present any difficulty. Some tradition to this effect might have obtained. As a trace of such a tradition, although from a late source, may perbaps be regarded the passage on the Princes of Kingdoms in Menahem Reqanati’s Commentary on the Pentateuch, Gen. x. 5 (E7):
- 70 princes are set over the 7o nations. . .they are the 70 princes who surround the Throne of Glory and they are the same that are called in the Song of Solomon (Cant. iii. 3) ‘the Watchmen (Shdmérim) that go about the city’, for by their hands the decrees from on high are issued (cf. ch. xxviii. 8 seq.) “.
Convergences between the conceptions of the Watchers and of the Representa- tives of the Nations (the Princes of Kingdoms) may have occurred at an early period, although then perchance in another aspect. The Watchers (1 En.) as well as the Princes of Kingdoms, acc. to a different trend of traditions, were regarded as evil agencies in the world (cf. 1 Ex. ]xxxix. 59-65 and note on ch. xxviii. 1). ‘The Watchers become the leaders of corrupt mankind on earth and the Princes of Kingdoms are the rulers of the Gentile nations: occasionally the leader of the Watchers is mentioned as SATANIEL or SAMMAEL, and the Princes of Kingdoms, as evil agencies, are later regularly represented as headed by sAMMAEL, Cf. on this TB. Sota, 9 a, Sha’are ’Orä, 65 a, ‘Emeq ha-mMelek, 12x b et al.
CH. XXIX] DIVINE JUDGEMENT 103
the name of the Holy One, blessed be He. And every several name is written with a flaming style ? upon the Fearful Crown (Keéther Nörä) which is on the head of the high and exalted King.
(2) And from each one of them there go forth sparks and lightnings. And each one of them is beset with horns of splendour round about. From each one lights are shining forth, and each one is surrounded by tents of brilliance’ so that not even the Seraphim and the Chayyoth who are greater than all the children of heaven are able to behold them.
2 A adds: ‘of iron’ 3 E: ’ Understanding (Binaà)’
(1) seventy names corresponding to the seventy tongues…(based) upon the name of the Holy Qne. Exactly the same is said with regard to Metatron, chh. iii. r and xlviii c 9./The expression ‘seventy names corresponding to the seventy tongues’ is a formula, conveying the connection of the angels in question with the seventy nationSX So ch. xlviii c 9 the ascribing to Metatron of seventy names is clearly connectéd with his character of chief of the seventy princes of the seventy nations. The phrase ‘based upon the Name of the Most High’ with regard to a name, means that it contains the elements of the Tetragrammaton. Cf. note on ch. x. 3 and the angelic names ch. xviii.9-24. written with a flaming style. Cf. cbh. xiii. 1, xxxix.1,xli.4. upon the Fearful Crown…on the head of the… King. The Fearful Crown ‘Kéther Nord’ is the technical term for the crown on the head of the Most High as seated on the Throne of Glory. In magical writings the ‘ Fearful Crown’ plays a prominent role, being, together with ‘the Great Seal’, the most effectual of magical formulas. Cf. Hek. Zot. (Bodl. MIcH. 9, fol. 66 a): “the Fearful Crown…(follow some mystical letters)…this is the crown with which one conjures all the Princes of Wisdom”. Cf. also Mass. Hek. vii: “the crown on the forehead of the Holy One, blessed be He, on which the Explicit Name is graven ”.
(2) And from each one of them there go forth sparks and lightnings etc. This verse repeats the phraseology of the angelological section. For ‘horns of splendour’ cf. ch. xxii. 6. For ‘tents of brilliance’, ch. xxv. 6. ‘‘not even the Seraphim and the Chayyoth etc.’ cf. ch. xxvi. 11. Does the present fragment know only the Seraphim and the Chayyoth as Merkaba-angels? Or does it regard the Seraphim and the Chayyoth as the two highest classes of superior angels by
… the Merkaba? (Cf. Zohar, ii. 252b. )
104 THE HEBREW BOOK OF ENOCH [cH. XXX