Dictionary Early Judaism
Total Page：16
File Type：pdf, Size：1020Kb
Dictionary Early Judaism Edited by John]. Collins and Daniel C. Harlow WILLIAM B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN I CAMBRIDGE, U.K. MESSIANISM METATRON Heavenly Figures often held that Enoch, the recipient of the apocalyptic A final category of eschatological agents includes vari revelation, is identified with the Son of Man (1 Enoch ous heavenly figures. The idea of God acting through 71:14). But since earlier passages distinguish these fig angels is common in the Hebrew Bible, but these were ures (cf. 70:1), the matter remains under debate. 4 Ezra, not eschatological figures. In Daniel 7 (ca. 165 B.C.E.), an apocalypse composed in the aftermath of the de however, an eschatological heavenly deliverer is clearly struction of]erusalem in 70 c.E., presents a vision of a in view. In the context of a vision about four beasts who Man from the Sea (chap. 13) who flies on the clouds of represent oppressive earthly kingdoms, "one like a son heaven and with a fiery stream from his mouth de of man" comes from the heavenly throne and receives stroys all those assembled against him (cf. Isa. 11:4). "dominion, glory, and kingship" (Dan. 7:13-14). The He then gathers a peaceable people. In the interpreta precise identity of the "son of man" figure is a matter of tion of the vision, this figure is identified as "he whom long-standing scholarly discussion. The traditional in the most high has been keeping for many ages, who terpretation, rarely defended today, asserted that this will himself deliver his creation" (4 Ezra 13:26). Stand figure was the Davidic messiah. Another view holds ing on Mt. Zion, this heavenly messiah will judge and "one like a son of man" to be no more than a symbol of destroy the nations (cf. Ps. 2:4-9) and gather in the ex the Jewish people, noting that the Jewish people also re iles of Israel. ceive dominion and kingship (7:2 7). A more likely inter In the Gospels, Jesus refers to himself as the Son of pretation, however, sees "one like a son of man" as an Man, often in a context of eschatological judgment and angelic figure who serves as the heavenly representative deliverance (cf. Mark 13:26-27; Matt. 10:23). He is there and advocate of the Jewish people, probably to be iden fore characterized as a heavenly figure whose identity tified with the archangel Michael. This last view is sup and role are similar to those of the son of man figures in ported not only by Michael's role in Dan 12:1 (cf. also Daniel 7, 1 Enoch 37-71, and 4 Ezra 13. Moreover, like 10:13), but by the fact that in apocalyptic literature an the figures in the Similitudes ofEnoch and 4 Ezra, Jesus gels are regularly depicted as human beings ("son of is identified as both "messiah" and "Son of Man." On man" = human being) and that the role of "one like a the other hand, Rev. 14:14 reflects a tradition in which son of man" parallels that of the angels, called "the holy "one like a son of man" is clearly an angel and distinct ones of the most high" (7:18). In any event, God's re from Jesus. demption does not come through a human agent but a heavenly being. BIBLIOGRAPHY The angel Michael plays an analogous role in the 1. 1· COLLINS 2010, The Scepter and the Star: Messianism in Qumran War Scroll, which states that in the eschatologi Light ofthe Dead Sea Scrolls, 2d ed., Grand Rapids: Eerdmans. cal war against the Children of Darkness, God will raise • 1· H. CHARLESWORTH, ED. 1992, The Messiah, Minneapo up the kingdom of Michael and kingdom oflsrael (1QM lis: Fortress. • 1. A. FITZMYER 2007, The One Who Is to Come, 17:7-8). Similarly in 1QM 13:10, the Prince of Light- a Grand Rapids: Eerdmans. • R. A. HORSLEY AND 1. S. HANSON designation for Michael -assists the Children of Light 1985, Bandits, Prophets, and Messiahs, San Francisco: Harper against Belial and his lot. But in contrast to Daniel 7, in &Row. • 1· NEUSNER, W. S. GREEN,AND E. S. FRERICHS, EDS. the War Scroll the archangel Michael works in concert 1987 ,judaisms and Their Messiahs at the Turn ofthe Christian with human agents. the Children of Light. In another Era, Cambridge: Cambridge University Press. • G. W. E. Qumran text, 11Q\telchizedek. a heavenly figure named NICKELSBURG 2003, "Agents of God's Activities," in idem, Melchizedek plays a role in the eschatological scenario. Ancientjudaism and Christian Origins. Minneapolis: Fortress, Based on the jubilees legislation in Le\. 2."): 13 and its R9-117. ·G. S. OEGF\1.-\ t99H, TlzeAnointedandHisPeople, prophetic interpretation in Isa. 61:1. the text '>tate'> that Sheffield: Sheffield Academic Press. • K. E. POMYKALA 1995, Melchizedek will proclaim liberty and forgin'fll'"" of Jlzc !Jal'idic Dynasty Tradition in Early judaism, Atlanta: sins- a Day of Atonement- for the Sons of Light. Then Scholar-, Press. • S. SCHREIBER 2000, Gesalbter und Konig, on the basis of Ps. 82:1-2, which states that 'e/61zim will Berlin: de Gruyter. • A. YARBRO COLLINS AND 1· 1· COLLINS hold judgment, it asserts that Melchizedek will judge zoos. King and Messiah as Son ofGod: Divine, Human, and An and destroy Belial and his lot. Here Melchizedek has gelic .\1essianic Figures in Biblical and Related Literature, both royal and priestly characteristics and is probably to Grand Rapids: Eerdmans. • M. ZETTERHOLM, ED. 2007, The be identified as the archangel Michael. Messiah in Early judaism and Christianity, Minneapolis: For Two further heavenly figures, specifically called tress. messiahs and modeled on the Danielic son of man, are See also: Mediator Figures found in the Similitudes of Enoch (1 Enoch 37-71) and KENNETH E. POMYKALA 4 Ezra 13. The Similitudes (first century c.E.) refer to a heavenly judge and redeemer variously called Son of Man, Chosen One, Righteous One, and Messiah. This Metatron figure is angelic (46: 1-2) and appears to be preexistent (48:3). His role is to represent and vindicate the righ Metatron is the name of a principal angel that in Jewish teous and to condemn the wicked (cf. 62:1-15). The angelology occupies a unique place: the divine vice characterization of this figure draws on Daniel 7 and regent and the lesser manifestation of the divine name the texts about Davidic kingship (Psalm 2; Isaiah 11) (YHWH ha-qaton, "the lesserYHWH"). 3 (Hebrew) Apoc and the Servant of the Lord (Isaiah 42; 49; 52-53). It is alypse of Enoch, also known as Sefer Hekhalot, portrays 942 METATRON MICHAEL, THE ARCHANGEL Metatron as the replica of the Deity whose crown, gar Metatron's leading role in heaven as God's secre ments, throne, and even corporeality imitate the divine tary and vice-regent, and possibly his demiurgic role, .is attributes. The Babylonian Talmud (b. Ifagigah 15a) ac expressed through another prominent office, the centuates the uniqueness ofMetatron's position by not Prince of the World (sar ha-'6/am), who is responsible ing that he alone is allowed to be seated in heaven be for conveying divine decisions to the seventy (some cause he is the celestial scribe who records the good times seventy-two) princes controlling the seventy na deeds of Israel. According to this talmudic passage, a vi tions of the earth. In Hekhalot and Shi'ur Qomah tradi sion of the seated Metatron led R. Elisha b. Avuyah to the tion, Metatron also functions as a heavenly guide, erroneous belief that there are "two powers in heaven" protector, and agent of revelation to the famous because he mistook the angel for a second deity. tannaim, R. Akiva and R. Ishmael. The origin of the Metatron tradition is shrouded in Although scholars usually date the origins of spec mystery. Some scholars trace it back to Enochic lore, ulation about Metatron to the rabbinic period, it is pos noting that in rabbinic and Hekhalot materials many sible that the shaping of the exalted profile of this prin early roles and titles attributed to Enoch in apocalyptic cipal angel began already in the Second Temple period writings have been transferred to Metatron. Metatron's as a polemical response to traditions about exalted pa origins, however, cannot be explained solely with refer triarchs and prophets. ence to Enoch, because Metatron also assumed many of the titles and functions assigned to Michael, Yahoel, BIBLIOGRAPHY Melchizedek, and other exalted angelic figures in early P. S. ALEXANDER 1985, "3 (Hebrew Apocalypse) of Enoch," in Jewish apocalyptic writings. OTP 1: 223-315. • J. DAN 1993, The Ancient jewish Mysticism, A classical study by Gershom Scholem (1971) dis Tel Aviv: MOD Books, 108-24. • I. GRUENWALD 1980, Apoca tinguishes two basic strands of Metatron speculation lyptic and Merkavah Mysticism, Leiden: Brill, 195-206. • that were fused in rabbinic and Hekhalot literature. M. IDEL 1990, "Enoch Is Metatron," Immanuel 2-f 25: 220-40. These include lore relating to Enoch and lore associ • S. LIEBERMAN 1980, "Metatron, the Meaning of His );ame ated with Yahoel and Michael. One strand, which is re and His Functions," in I. Gruenwald, Apocalyptic and flected in talmudic passages, identifies Metatron with MerkabahMysticism, Leiden: Brill, 235-41. • C. MOPSIK 1989, Yahoel as the representation of the divine name and Le livre hebreu d'Henoch ou livre des palais, Paris: \'erdier. • knows nothing of his transfiguration from a human be H. ODEBERG 1928, 3 Enoch, or the Hebrew Book of Enoch, ing into an angel. The other identifies Metatron with Cambridge: Cambridge University Press.