THE DEVELOPMENT of JEWISH IDEAS of ANGELS: EGYPTIAN and HELLENISTIC CONNECTIONS Ca
Total Page：16
File Type：pdf, Size：1020Kb
THE DEVELOPMENT OF JEWISH IDEAS OF ANGELS: EGYPTIAN AND HELLENISTIC CONNECTIONS ca. 600 BCE TO ca. 200 CE. Annette Henrietta Margaretha Evans Dissertation Presented for the Degree of Doctor of Philosophy at the University of Stellenbosch Promotor: Prof. J. Cook Co-promotor: Prof. J. C. Thom March 2007 DECLARATION I, the undersigned, declare that the work contained in this dissertation is my own original work and has not previously in its entirety or in part been submitted at any university for a degree. Signature Date (Annette Henrietta Margaretha Evans) i ABSTRACT This dissertation sets out to test the hypothesis that Egyptian and Hellenistic connections to Jewish beliefs about the functioning of angels facilitated the reception of Christianity. The method of investigation involved a close reading, combined with a History of Religions methodology, of certain texts with marked angelological content. The presence of certain motifs, especially “throne” and “sun/fire”, which were identified as characteristic of angelic functioning, were compared across the entire spectrum of texts. In this way the diachronic development of major angelological motifs became apparent, and the synchronic connections between the respective cultural contexts became noticeable. The course the research followed is reflected in the list of Contents. Ancient Egyptian myth and ritual associated with solar worship, together with Divine Council imagery, provides a pattern of mediation between heaven and earth via two crucial religious concepts which underly Jewish beliefs about the functioning of angels: 1) the concept of a supreme God as the king of the Gods as reflected in Divine Council imagery, and 2) the unique Egyptian institution of the king as the divine son of god (also related to the supremacy of the sun god). The blending of these two concepts can be seen in Ezekiel 1 and 10, where the throne of God is the source of angelic mediation between heaven and earth. An important stimulus to change was the vexed issue of theodicy, which in the traumatic history of the Israelites / Jews, forced new ways of thinking about angels, who in some contexts were implicated in evil and suffering on earth. In the hellenistic period, attainment to the throne of God in heaven becomes the goal of heavenly ascent, reflected in various ways in all three cultural contexts, and specifically by means of merkabah mysticism in the Jewish context; the basic concern is deification of human beings. It was this seminal cultural mixture which mediated Christianity as an outcome of Jewish angelology. The characteristic ambiguity of Jewish descriptions of angelic appearances, as reflected in the Hebrew Bible and in the Book of Revelation, functioned purposefully in this regard. Analysis of the distribution of angelological motifs amongst the Christian texts reflects Jewish angelological traditions, both in terms of merkabah mysticism in the Letter to the Hebrews, and in angelomorphic appearances of Jesus in the Book of Revelation. ii OPSOMMING Hierdie proefskrif het ten doel die toetsing van die hipotese dat Egiptiese en Hellenistiese verbintenisse met Joodse oortuigings oor die funksionering van engele die aanvaarding van die Christendom gefasiliteer het. Die ondersoekmetode het ’n noukeurige studie van sekere tekste met opvallende angelologiese inhoud, tesame met ’n Religionsgeschichtliche metodologie. Die aanwesigheid van bepaalde motiewe, veral “troon” en “son/vuur”, wat as kenmerkend van die funksionering van engele geïdentifiseer is, is oor die volle teksspektrum vergelyk. Die diachroniese ontwikkeling van belangrike angelologiese motiewe en die sinchroniese verbande tussen die onderskeie kulture kontekste het hierdeur duidelik geword. Antieke Egiptiese mites en rituele wat met sonaanbidding verband hou, tesame met godevergaderingbeeldspraak, toon ’n patroon van bemiddeling tussen hemel en aarde deur twee kritieke godsdienstige konsepte wat ten grondslag lê van die Joodse geloof oor die funksionering van engele: 1) die konsep van ’n oppermagtige God as die Koning van die gode soos weerspieël in godevergaderingbeeldspraak, en 2) die unieke Egiptiese instelling van die koning as die heilige seun van god (ook verwant aan die oppermag van die songod). Die versmelting van hierdie konsepte blyk uit Esegiël 1 en 10, waar God se troon die bron van engelebemiddeling tussen hemel en aarde is. ’n Belangrike stimulus vir verandering was die kwessie van teodisee wat in die traumatiese geskiedenis van die Israeliete/Jode nuwe denke oor engele, wat in sommige kontekste by kwaad en lyding op aarde betrek is, afgedwing het. In die Hellenistiese tydperk word die bereiking van God se troon die doel van opstyging na die hemel, op verskeie maniere in al drie kulturele kontekste weerspieël, en veral deur middel van merkabah-mistisisme in die Joodse konteks; die basiese kwessie is vergoddeliking van menslike wesens. Dit was hierdie seminale kulturele vermenging wat die Christendom as ’n uitkoms van Joodse angelologie bemiddel het. Die kenmerkende dubbelsinnigheid van Joodse beskrywings van verskynings deur engele, soos weerspieël in die Hebreeuse Bybel en in Openbaring, het in hierdie verband effektief gefunksioneer. Die ontleding van angelologiese motiewe in die merkabah mistisisme in die Brief aan die Hebreërs, sowel as in Jesus se angelomorfiese verskynings in Openbaring, weerspieël Joodse angelologiese tradisies. iii ACKNOWLEDGEMENTS As with childbirth, the suffering is soon forgotten. I have been privileged to have in Professor Johann Cook, a “gynaecologist” who is sensitive to the creative process, and in Professor Johan Thom, a meticulous “obstretrician”. My husband David provided the seed and sustenance without which this child could not be. The patience that these three men have had with me is beyond understanding, and I thank them. I also wish to express my appreciation of the encouragement and helpfulness of the members of staff in the Ancient Studies department, especially the always enthusiastic pursuing of iconographical references by Professor Isak Cornelius. Over the years Professor Hendrik Bosman of the Department of Old and New Testament Studies provided constant background nourishment in weekly post-graduate seminars, and stimulating visits from overseas scholars. Amongst these was Professor Christopher Rowland whom I wish to thank for his generous gift of time for discussion, both here in Stellenbosch and in Oxford. My affectionate thanks go to my son Ben who introduced me to the foundational and far-reaching concept of apperceptive mass. The “angels” in the Theology library, Susanne Botha, Annemarie and Theresa, as well as those in the Gericke library, including William Endley with his welcoming smile at the entrance, all bore me up when times were tough. Special thanks are also due to Connie Park, Thys Murray, Theunis of Megatone, Active Systems, and my son Dylan for vital and generous help with computer troubles. Financial support from the University of Stellenbosch, the Department of Ancient Studies, and Professor Johann Cook’s research fund, is gratefully acknowledged. The superb service provided by the British Library is acknowledged with profound admiration. I am overwhelmed by the incalculable debt owed to those in the past who have preserved and studied these ancient texts. Any success in this work is due to them; the failings are my responsibility. THIS WORK IS DEDICATED TO MY MOTHER Henrietta (Hettice) Jacoba Nell (neé Puren) 22.08.1913 - 16.02.1996 Happy is she whose help is the God of Jacob, whose hope is in the Lord her God. Ps. 146:5. ---oOo--- iv CONTENTS ABSTRACT ………………………………………………………………….. ii OPSOMMING ………………………………………………………………. iii ACKNOWLEDGEMENTS …………………………………………………… iv CHAPTER 1. INTRODUCTION AND METHODOLOGY ………………. 2 1.1 Introduction and Aims …………………………………………………… 2 1.2 Methodology ……………………………………………………………... 5 1.3 Organization of the Dissertation ………………………………………… 10 Chart A. Diachronic Chart of the Texts of this Study …………………… 13 CHAPTER 2. THE TWO THREADS TO THE DEVELOPMENT OF JEWISH ANGELOLOGY ……………………………………… . 14 2.1 Section 1. Thread A, the Divine Council ………….. ………………… 14 2.1.1 Analysis of Terminology in Psalm 82 …………………………………. 15 2.1.2 Conclusion to Part 1, Thread A ……………………………………….. 22 2.2 Section 2. Thread B, Sun/Fire ………………………………………… 23 2.2.1 The Son of the Sun-god as King in Ancient Egypt …………………… 26 2.2.2 The Israelite Concept of the Kingship of God ………………………… 28 2.3 Section 3. The earliest connection of Threads A and B ………………. 31 2.3.1 The Ugaritic Connection between Ptah, Thoth and Israel …………….. 32 2.4 Summary ………………………………………………………………… 35 CHAPTER 3. THREAD A AND B COME TOGETHER AT THE THRONE OF GOD IN HEAVEN …………………………………….. 37 3.1 Section 1. Ezekiel 1 and 10 ……………………………………………… 37 3.1.1 Date and Text-Critical Issues …………………………………………... 37 3.1.2 The Angels of the Merkabah (Ezekiel 1 and 10) ……………………… 42 3.1.2.1 The Four Living Beings tvyH in Ezekiel 1 ………………………... 42 EXCURSUS: Hashmal …………………………………………………………… 43 EXCURSUS ON WINGED CREATURES IN THE ANE ……………………….. 46 3.1.2.2 The Four Ophanim in Ezekiel 1 …………………………………….. 56 3.1.2.3 The Four Ophanim/Galgal in Ezekiel 10 ……………………………. 58 v 3.1.3 Conclusion to the Angelology of Ez 1:21 and Ezekiel 10 ……………... 62 3.1.4 The Throne of God in Ez 1:22-28, 10:1 and 8:2 ………………………. 63 3.1.5 Discussion …………………………………………………………….. 69 3.1.6 Conclusion ……………………………………………………………. 71 CHAPTER 3 SECTION 2. TEXTS FROM QUMRAN ……………………… 72 3.2. Section 2A. Songs of the Sabbath Sacrifice ……………………………… 73 3.2.1 Dating