Me†A†Ron Narrative of 3 Enoch and Ezekiel 28
“Seal of Resemblance, Full of Wisdom, and Perfect in Beauty”: The Enoch/ Me†a†ron Narrative of 3 Enoch and Ezekiel 28 Daphna Arbel University of British Columbia I Introduction One of the most intriguing narratives in the Hekhalot and Merkavah (HM) literature is the account of Enoch/Me†a†ron, included in an elaborated form in 3 Enoch.1 This 1For the text of 3 Enoch, see Peter Schäfer, ed., Synopse zur Hekhalot-Literaturr (in collabora- tion with M. Schlüter and H. G. von Mutius; TSAJ 2; Tübingen: Mohr Siebeck, 1981) §§1–80; the Enoch/Me†a†ron narrative is in §§1–20. A German translation of 3 Enoch with text-critical notes has been provided by Peter Schäfer and Klaus Herrmann, Übersetzung der Hekhalot-Literatur (4 vols.; TSAJ 46; Tübingen: Mohr Siebeck, 1995) 1:1–82. The English translation of 3 Enoch used here is that of Philip S. Alexander, “3 (Hebrew Apocalypse of) Enoch,” OTP 1:223–315; another English translation maybe foundin Hugo Odeberg, The Hebrew Book of Enoch or Third Enoch (Cambridge: Cambridge University Press, 1928; repr., New York: Ktav, 1973). On 3 Enoch in the context of the HM literature, see Alexander, “3 (Hebrew Apocalypse of) Enoch”; idem, “The Historical Setting of the Hebrew Book of Enoch,” JJS 28 (1977) 156–80; Vita Daphna Arbel, Beholders of Divine Secrets: Mysticism and Myth in the Hekhalot and Merkavah Literature (Albany: State University of New York Press, 2003) 97–102; Rachel Elior, The Three Temples: On the Emergence of Jewish Mysticism (trans. David Louvish; Oxford: Littman Library of Jewish Civilization, 2004); Ithamar Gruenwald, Apocalyptic and Merkavah Mysticism (AGJU 14; Leiden: Brill, 1980) 191–208; Nathaniel Deutsch, Guardians of the Gate: Angelic Vice Regency in Late Antiquity (Brill’s Series in Jewish Studies 22; Leiden: Brill, 1999) 27–77; David J.
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