Andrei A. Orlov(Marquette University)
… theybecame servants of Satan and led astray those who dwell upon the dryground.
1 Enoch 54:6
… Theseare the Watchers (Grigori),who turned aside from the Lord, 200 myriads, together with theirprince Satanail.
2 Enoch 18:3
Introduction
Thefirst part of 2 Enoch, a Jewish pseudepigraphon written in thefirst century C.E., deals with the heavenly ascent of the seventhantediluvian hero carried by his angelic psychopomps to the abode ofthe Deity. Slowly progressing through the heavens while receivingdetailed explanations of their content from his angelic interpreters,in one of them, the patriarch encounters the group of the fallenangels whom the authors of the apocalypse designate as the Grigori(Watchers).1The detailed report of the group’s transgression given in chapter18 of the text which mentions the angelic descent on Mount Hermon,leading to subsequent corruption of humanity and procreation of therace of the Giants, invokes the memory of the peculiar features wellknown from the classic descriptions of the fall of the infamouscelestial rebels given in the Book of the Watchers. This earlyEnochic booklet unveils the misdeeds of the two hundred Watchers ledby their leaders Shemihazah and Asael. What is striking, however, inthe description given in the Slavonic apocalypse, is that in contrastto the classic Enochic account, the leadership over the fallenWatchers is ascribed not to Shemihazah or Asael, but instead toSatanail.2This reference to the figure of the negative protagonist of theAdamic story appears to be not coincidental. The careful examinationof other details of the fallen angels traditions found in theSlavonic apocalypse unveils that the transference of the leadershipover the Watchers from Shemihazah and Asael to Satanail, representsnot a coincidental slip of pen, or a sign of a lack of knowledge ofthe authentic tradition, but an intentional attempt of introducingthe Adamic development into the framework of the Enochic story, amove executed by the authors of the Slavonic apocalypse with acertain theological purpose.
Ipreviously explored the influence of the Adamic story on the Enochicaccount of the Slavonic apocalypse, especially in the materials ofthe longer recension, noticing an unusual readiness of its authorsfor the adoption of traditions and motifs from the Adamic trend, atendency which appears to be quite surprising for a Second TempleEnochic text.3
Indeed,Adam’s story occupies a strikingly prominent place in 2Enoch. The traditions pertaining to the firsthuman can be found in all the sections of the book. 4 In these materials Adam is depicted as a gloriousangelic being, predestined by God to be the ruler of the earth, butfalling short of God’s expectations. Although the bulk of Adamicmaterials belongs to the longer recension, which includes, forexample, the lengthy Adamic narrative in chapters 30-32, the Adamictradition is not confined solely to this recension. A number ofimportant Adamic passages are also attested in the shorter recension.The extensive presence of Adamic materials in both recensions andtheir significance for the theology of the Slavonic apocalypseindicates that they are not later interpolations but are part of theoriginal layer of the text.
Itshould be noted that such an extensive presence of Adamic materialsin the intertestamental Enochic text is quite unusual. In the earlyEnochic circle reflected in 1 (Ethiopic)Enoch, Adam does not figure prominently. Hispresence in these materials is marginal and limited to a fewinsignificant remarks. Moreover, when the authors of the earlyEnochic booklets invoke the memory of Adam and Eve, they try toeither ignore or “soften” the story of their transgression andfall in the garden. Scholars previously noticed this remarkableleniency of the Enochic writers towards the mishap of theprotological couple in the texts “concerned with judgment andaccountability.”5
Thiseither modest or unusually positive profile which the Protoplastsenjoy in the early Enochic circle can be explained by severalfactors. Scholars previously observed that early Enochic and Adamictraditions appear to be operating with different mythologies ofevil.6 The early Enochic tradition bases its understanding of the origin ofevil on the Watchers’ story in which the fallen angels corrupthuman beings by passing on to them various celestial secrets.7In contrast, the Adamic tradition traces the source of evil toSatan’s transgression and the fall of Adam and Eve in Eden -- thetrend which is hinted at in Genesis 3 and then fully reflected in thePrimary Adam Books which explain the reason for Satan’s demotion byhis rejection to obey God’s command to venerate a newly createdProtoplast.8
Whilein the early Enochic circle the presence of the Adamic traditionsappears to be either marginalized or silenced – it looms large in2 Enoch. In my previous research I suggestedthat the extensive presence of the Adamic motifs in the Slavonicapocalypse has a profound conceptual significance for the overalltheological framework of the Slavonic apocalypse.9It appears that the purpose of the extensive presence of Adamicthemes in 2 Enoch canbe explained through the assessment of Enoch’s image in the textwho is portrayed in the Slavonic apocalypse as the Second Adam –the one who is predestined to regain the original condition of theProtoplast once lost by the first humans in Eden.10In this context many features of the exalted prelapsarian Adam aretransferred to the seventh antediluvian hero in an attempt to hint athis status as the new Protoplast, who restores humanity to itsoriginal state. This new protological profile of the elevated Enochin the Slavonic apocalypse thus can serve as an important clue forunderstanding the necessity of the extensive presence of the Adamictraditions in 2 Enoch.
Moreover,it appears that the appropriation of the Adamic lore in 2 Enoch isnot limited solely to the figure of the main positive protagonist –the seventh antediluvian patriarch, but also extended to the story ofthe negative angelic counterparts of the Enochic hero – theWatchers whose portrayals in the Slavonic apocalypse also becomeenhanced with novel features of the Adamic mythology of evil, andmore specifically, with the peculiar traits of the account of itsinfamous heavenly rebel - Satan. Such interplay and osmosis of twoearly paradigmatic trends, which in John Reeves’ terminology isdesignated as the mixed or transitional template, has long-lastingconsequences for both “mythologies of evil” and their afterlifein rabbinic and patristic environments.11The purpose of this paper is to explore the Adamic reworking of theWatchers traditions in the Slavonic apocalypse and its significancefor subsequent Jewish mystical developments.
I.2 Enoch 7: The Watchers in the Second Heaven
Thereare two textual units pertaining to the Watchers traditions in 2Enoch. One of them is situated in chapter seven. The chapterdescribes the patriarch’s arrival in the second heaven where hesees the group of the guarded angelic prisoners kept in darkness.Although chapter seven does not identify this group directly as theWatchers, the description of their transgressions hints to this fact.The second unit is situated in chapter eighteen which describesEnoch’s encounter with another angelic gathering in the fifthheaven, the group which this time is directly identified as theWatchers (Grigori). Although our study of the traditions ofthe fallen angels in the Slavonic apocalypse will deal mainly withthese two passages found in chapters seven and eighteen, someattention will be paid also to the Satanail traditions situated inchapters twenty nine and thirty one.
Traces of theEnochic Template
Inchapter 7 of the longer recension of 2 Enoch the followingdescription is found:
… Andthose men picked me up and brought me up to the second heaven. Andthey showed me, and I saw a darkness greater than earthly darkness.And there I perceived prisoners under guard, hanging up, waiting forthe measureless judgment. And those angels have the appearance ofdarkness itself, more than earthly darkness. And unceasingly theymade weeping, all the day long. And I said to the men who were withme, “Why are these ones being tormented unceasingly?” Those menanswered me, “These are those who turned away from the Lord, whodid not obey the Lord’s commandments, but of their own will plottedtogether and turned away with their prince and with those who areunder restraint in the fifth heaven.” And I felt very sorry forthem; and those angels bowed down to me and said to me, “Man ofGod, pray for us to the Lord!” And I answered them and said, “Whoam I, a mortal man, that I should pray for angels? Who knows where Iam going and what will confront me? Or who indeed will pray for me?”12
Severalscholars have previously recognized the connection of this passageabout the incarcerated angels with the Watchers traditions.13One of these scholars, John Reeves, argues that
… thisparticular text obviously refers to the angelic insurrection thattook place in the days of Jared, the father of Enoch. The prisonersin this “second heaven” are in fact those Watchers who violatedthe divinely decreed barriers separating heaven and earth by takinghuman wives and fathering bastard offspring, the infamous Giants….14
Anotherscholar, James VanderKam expresses a similar conviction when heremarks that the angelic group depicted in chapter seven “remind usof the Watchers and their mutual oath to commit the deeds that led totheir imprisonment in 1 Enoch 6-11.”15
VanderKam’ssuggestion that the theme of the angels “plotting together” foundin 2 Enoch 7 might allude to the Watchers’ council on MountHermon and their mutual oath is important. The Watchers traditionreflected later in the text in chapter 18 further strengthens thepossibility that the authors of the Slavonic apocalypse were familiarwith the early Enochic tradition of the bounding oath taken by theWatchers on the infamous mountain.16
Anotherimportant detail that hints to the possibility of the presence of theWatchers tradition in the passage is that the angels choose to askthe patriarch about interceding with God. This request forintercession before God appears to allude to the unique role of theseventh antediluvian hero reflected already in the earliest Enochicbooklets where he is depicted as the envoy bringing petitions ofintercession to God on behalf of this rebellious angelic group. JohnReeves suggests17that the petition pressed upon the exalted patriarch by theimprisoned angels in 2 Enoch 7 is reminiscent of the languagefound in the Book of the Watchers (1 Enoch 13:4)18where the Watchers ask the patriarch to write for them a prayer ofintercession.19 From 1 Enoch 13:6-7 we learn that this prayer was prepared bythe seventh antediluvian hero and later was delivered by him in avision to the Creator.20
Allthese features demonstrate that the authors of the Slavonicapocalypse appear to be well cognizant of some peculiar details ofearly versions of the Watchers story and were using these variouscharacteristics of the early Enochic template in their depiction ofthe group of incarcerated angels in chapter seven, thus implicitlyhinting to their audience at the angels’ identity as the Watchers.
Finallythere is another piece of evidence that further confirms the identityof the mysterious imprisoned group as the Watchers. Although theangelic group kept under guard in the second heaven is not directlyidentified in chapter seven as the Watchers, this chapter connectsthe unnamed angels with another celestial gathering which thepatriarch will encounter later in the fifth heaven. 2 Enoch 7anticipates this encounter when it explains that the group in thesecond heaven “turned away with their prince and with those whoare under restraint in the fifth heaven.” Later upon hisarrival to the fifth heaven the patriarch sees there another angelicgroup which his celestial guides identify as Grigori (Slav.Григори)21– the Watchers. During that identification a reference is also madeto the group in the second heaven which puts this group also in thecategory of the Watchers: “These are the Grigori (Watchers), whoturned aside from the Lord, 200 myriads, together with their princeSatanail. And similar to them are those who went down as prisonersin their train, who are in the second heaven, imprisoned in greatdarkness.” Later, in 2 Enoch 18:7, when Enoch himselfaddresses the Watchers he tells them that he saw “their brothers”and “prayed for them.” These details again appear to be alludingto the group in the second heaven who earlier asked the patriarch topray for them.22As we can see the two angelic groups in the second and fifth heavensare interconnected by the authors of the apocalypse through the setof cross-references situated in both chapters.
Tracesof the Adamic Template
Webegan our study by mentioning that the Watchers account situated inchapter 18 exhibits the clear features of Adamic tradition when itnames Satanail as the leader of the fallen Watchers. In the light ofthis later reaffirmation, it is also possible that the subtle tracesof the Adamic template may already be present even in the descriptionfound in chapter seven.
Aclose look at chapter 7 demonstrates that along with implicit tracesof the Enochic traditions of the fallen Watchers the passage alsoexhibits some familiarities with the Adamic mythology of evil byrecalling some features of the story of Satan’s fall.
Oneof the pieces of evidence that catches the eye here is the peculiartitle “prince” by which the passage describes the leader of theincarcerated angels. Already Robert Henry Charles noticed thatalthough the passage found in chapter 7 does not directly nameSatanail as the leader of the rebellious angels, the reference to thefact that they “turned away with their prince” (Slav. скнязом своим)23invokes the similar terminology applied to Satanail later in chapter18:3 which tells that the Watchers (Grigori) turned aside fromthe Lord together with their prince ( Slav. скнязем своим)24Satanail.25Charles’ suggestion appears to be plausible, and in the light ofthe identical formulae attested in chapter 18 it is possible that theSataniel tradition is already present in 2 Enoch 7. If it isso, here for the first time in the Slavonic apocalypse the chiefnegative protagonist of the Adamic lore becomes identified as theleader of the fallen Watchers.
Another possible piece of evidence that hints to the presence of theAdamic mythology of evil in 2 Enoch 7 is connected with themotif of the imprisoned angels bowing down before Enoch. Bothrecensions of 2 Enoch 7:4 portray the incarcerated angels inthe second heaven as bowing down before the translated patriarchasking him to pray for them before the Lord.
Ipreviously argued26that this tradition of angels bowing down before Enoch appears tostem from an Adamic mythology of evil27since it invokes the peculiar details of the Satan story attested inthe Primary Adam Books28and some other Jewish, Christian and Muslim materials.29In order to clarify the Adamic background of the Watchers traditionfound in 2 Enoch 7 one should take a short excursus in thelater Enochic developments reflected in the Hekhalot materials.
Inthe later Enochic composition, known to us as the Sefer Hekhalotor 3 Enoch, the Adamic motif of the angelic veneration similarto 2 Enoch also appears to be placed in the context of theWatchers tradition(s). Thus, 3 Enoch 4 depicts the angelicleaders Uzza, Azza, and Azael,the characters whose names are reminiscent of the names of theleaders of the fallen Watchers,30as bowing down before Enoch-Metatron.
Thereare scholars who view this motif of angels bowing down before Enochfound in Sefer Hekhalot asa relatively late development which originated under the influence ofthe rabbinic accounts of the veneration of humanity.31 Yet, there are other researchers who argue for early“pseudepigraphical” roots of this Hekhalot tradition of theangelic veneration of Enoch. One of these scholars, Gary Anderson,previously noticed the early pseudepigraphical matrix of thispeculiar development present in Sefer Hekhalotand its connections with the primordial veneration of the Protoplastin the paradigmatic Adamic story where Satan and his angels refuse tobow down before the first human.32Moreover, some conceptual developments detected in 2Enoch also point to early pseudepigraphicalroots of the tradition of veneration of Enoch by angels. Scholarspreviously suggested that the Adamic motif of angelic veneration wastransferred in the Enochic context not in the later Hekhalot orrabbinic materials but already in 2 Enochwhere the angels are depicted as bowing down several times before theseventh antediluvian hero. Besides the previously mentioned traditionof the imprisoned angels bowing down before Enoch found in chapterseven there is another, even more explicit appropriation of the motifof angelic veneration, found in 2 Enoch21- 22 where God tests angels by asking them to venerate Enoch. Thesechapters depict Enoch’s arrival at the edge of the seventh heaven.There, God invites Enoch to stand before him forever. The Deity thentells his angels, sounding them out: “Let Enoch join in and standin front of my face forever!” In response to this address, theangels do obeisance to Enoch saying, “Let Enoch yield in accordancewith your word, O Lord!”33Michael Stone previously noticed that the story found in 2Enoch 21–22 is reminiscent of the accountof Adam’s elevation and his veneration by angels found in the Lifeof Adam and Eve.34Stone notes that, along with the motifs of Adam’s elevation and hisveneration by angels, the author of 2 Enochappears also to be aware of the motif of angelic disobedience andrefusal to venerate the first human. Stone draws the reader’sattention to the phrase “sounding them out,” found in 2Enoch 22:6, which another translation of theSlavonic text rendered as “making a trial of them.”35Stone notes that the expression “sounding them out” or “makinga trial of them” implies here that it is the angels’ obediencethat is being tested. Further comparing the similarities betweenAdamic and Enochic accounts, Stone observes that the order of eventsin 2 Enoch exactlyduplicates the order found in the primary Adam books. Stone concludesthat the author of 2 Enoch 21–22was cognizant of the traditions resembling those found in Armenian,Georgian, and Latin versions of the Life ofAdam and Eve. He also emphasizes that thesetraditions did not enter 2 Enochfrom the Slavonic Life of Adam and Eve,because this form of the tradition does not occur in the SlavonicVita.36
Keepingin mind these remarkable parallels it is now time to return to thetradition of Enoch’s veneration by the incarcerated angels found inchapter seven of 2 Enoch in order to further explore itsconnection with the Adamic story of angelic veneration.
Several details of the story from 2 Enoch 7 seem also to bealluding to the Adamic template:
a. In 2 Enoch 7, similar to the Adamic accounts, the sin ofthe imprisoned angels is disobedience to the Lord’s commandments.
b. The agents of the rebellion are a group of angels with “theirprince.” This recalls the information found in the Adamic accountswhere not only Satan, but also other angels under him, refuse tovenerate Adam. As we remember, the longer recension of 2 Enoch18:3 directly identifies the prisoners of the second heaven as theangels of Satanail.
c.Finally, in the text the imprisoned angels bow down before a humanbeing (Enoch). An additional important detail here is that thepatriarch is addressed by the fallen angels as a “man” – “aman of God.” The combination of the motif of angelic bowing with areference to the human nature of the object of veneration isintriguing and again might point to the protological Adamic accountwhere some angels bow down before the human and others refuse to doso.
II. 2 Enoch 18:The Watchers in the Fifth Heaven
Traces of theEnochic Template
Itis time now to proceed to the second textual unit dealing with theWatchers traditions situated in chapter 18 of the Slavonicapocalypse. In the longer recension of 2 Enoch 18 thefollowing description can be found:
… Andthose men took me up on their wings and placed me on the fifthheaven. And I saw there many innumerable armies called Grigori. Andtheir appearance was like the appearance of a human being, and theirsize was larger than that of large giants. Andtheir faces were dejected, and the silence of their mouths wasperpetual. And there was no liturgy in the fifth heaven. And I saidto the men who were with me, “What is the explanation that theseones are so very dejected, and their faces miserable, and theirmouths silent? And (why) is there no liturgy in this heaven?” Andthose men answered me, “These are the Grigori, who turned asidefrom the Lord, 200 myriads, together with their prince Satanail. Andsimilar to them are those who went down as prisoners in their train,who are in the second heaven, imprisoned in great darkness. And threeof them descended (соидошасятри)to the earth from the Lord’s Throne onto the place Ermon. And theybroke the promise on the shoulder of Mount Ermon. And they saw thedaughters of men, how beautiful they were; and they took wives forthemselves, and the earth was defiled by their deeds. Who … in theentire time of this age acted lawlessly and practiced miscegenationand gave birth to giants and great monsters and great enmity. Andthat is why God has judged them with a great judgment; and they mourntheir brothers, and they will be outrages on the great day of theLord.” And I said to the Grigori, “I have seen your brothers andtheir deeds and their torments and their great prayers; and I haveprayed for them. But the Lord has sentenced them under the earthuntil heaven and earth are ended forever.” And I said, “Why areyou waiting for your brothers? And why don’t you perform theliturgy before the face of the Lord? Start up your liturgy, andperform the liturgy before the face of the Lord, so that you do notenrage your Lord God to the limit.” And they responded to myrecommendations, and they stood in four regiments in this heaven. Andbehold, while I was standing with those men, 4 trumpets trumpeted inunison with a great sound, and the Grigori burst into singing inunison. And their voice rose in front of the face of the Lord,piteously and touchingly.37
Alreadyin the very beginning of this passage the angelic hosts situated inthe fifth heaven are designated as Grigori (Slav. Григори),38the term which represents “a transcription of the Greek word forthe Watchers.”39Unlike in chapter 7, where the identity of the celestial gatheringremains rather uncertain, here the authors of the text explicitlychoose to name the angelic group. The text then provides some detailsof the angels’ appearance. When the Slavonic apocalypse describesthem, an intriguing comparison is made about the size of theseangelic hosts, who are depicted as beings “larger than the largegiants” – a reference which might also invoke the Giantstraditions – a conceptual trend which in early Enochic booklets isoften intertwined with the Watchers story.
Thetext then describes the Watchers’ faces as being dejected,emphasizing also their perpetual silence. Enoch, who appears to bepuzzled by the view of this silent and depressive angelic company,then asks his angelic guides about their strange dejected looks andtheir non-participation in the angelic liturgy. In response he hearsthe story that further provides the array of crucial motifs thatinvoke the memory of the account of the Watchers’ descent as it isdescribed in the early Enochic circle. Two significant details hereare the references to the number of the descended Watchers as twohundred (myriads)40and the designation of the place of their descent on earth as MountHermon (Slav. Ермон/гора Ермонская). It iswell-known that the numeral two hundred in relation to the descendedWatchers is attested already in the Book of the Watchers –one of the earliest Enochic booklets, whose text also locates theplace of the Watchers’ descent at Mount Hermon.41
2Enoch 18:4 then supplies another portentous detail by describinghow the Watchers broke the promise on the shoulder of MountHermon. The reference to the “promise” (Slav. обещание)42that the Watchers “broke” on the shoulder of the infamousmountain is intriguing and appears to hint to the early Enochictradition of the binding oath taken by the Watchers. The passagefound in chapter 6 of the Book of the Watchers (1 Enoch6:3-6) unveils the motifs of mysterious promises and curses withwhich the rebellious angels decided to bind themselves, thus securingtheir ominous mission and fellowship.43
Thedescriptions of the Watchers’ transgressions provided in 2 Enoch18 are also noteworthy. The references to the Watchers’marriage to the human women, the procreation of the race of monstrousGiants, the enmity and evil that this infamous bastard offspringcreated on earth – all these features again betray the authors’familiarity with early Watchers and Giants traditions attestedalready in 1 Enoch 7.44It is also curious that 2 Enoch specifically emphasizes thesin of interbreeding (miscegenation) (Slav. смешение),45an important sacerdotal concern of intermarriage that looms large inthe early Enochic circle.
Anothertypical “Enochic” detail of chapter 18 is the reference to God’ssentencing the Watchers under the earth “until heaven and earth areended forever.” This motif also appears to stem from the earlyEnochic lore where the fallen Watchers are depicted as imprisonedunder the earth until the day of the final judgment.
Allaforementioned details point to familiarity of the authors of theSlavonic apocalypse with the features of the original Enochictemplate.
Yet, despite the efforts of the authors of the Slavonic apocalypseto harmonize the plethora of early Enochic motifs into a coherentsymbolic universe, the Watchers’ account reflected in chapter 18appears to be not entirely without contradictions. One of the puzzleshere is a discrepancy about the location of the angelic groupencountered by the patriarch earlier – the incarcerated rebels,whose memory is invoked again and again in chapter 18.
Thus,in 18:3 Enoch’s angelic guides connect the Watchers in the fifthheaven with the angelic group in the second heaven depicted earlierin chapter 7:
Andsimilar to them are those who went down as prisoners in their train,who are in the second heaven,imprisoned in great darkness. (2 Enoch18:3)
Later,in verse seven, Enoch himself reaffirms this connection between thetwo angelic groups when he unveils to the Watchers in the fifthheaven the sad destiny of their rebellious brothers in the lowerrealm:
And Isaid to the Grigori, “I have seen your brothers and their deeds andtheir torments and their great prayers; and I have prayed for them.But the Lord has sentenced them under theearth until heaven and earth are endedforever.” (2 Enoch18:7).
Itis apparent that both passages about angelic rebellious groups inchapters 7 and 18 are interconnected by a series of allusions andfamiliar motifs intended to persuade the reader that both groups areinterrelated and now are separated because of their previous deeds.Yet, 2 Enoch 18:7 exhibits a clear contradiction when Enochreports to the Watchers in the fifth heaven that God has sentencedtheir brothers “under the earth.”46Several scholars previously noticed this topological discrepancyabout the exact location of the second group of Watchers. 47Reflecting on the textual contradictions about the location of theimprisoned Watchers, one of these scholars, John Reeves, observesthat
2Enoch is peculiar in that it places theprison for the incarcerated Watchers in heaven itself. Thistranscendent location contradicts the explicit testimonies of otherworks where these rebellious Watchers are held; viz. beneath theearth (1 Enoch 10:4-7;12-14; 88:3; Jub. 5:6,10; 2 Pet 2:4). Moreover, a later passage in 2Enoch is simultaneously cognizant of thislatter tradition: “And I said to the Watchers, I have seen yourbrothers, and I have heard what they did; … and I prayed for them.And behold, the Lord has condemned them below the earth until theheavens and the earth pass away …” The reference in this text issurely to the imprisoned Watchers that Enoch had previouslyencountered in the second heaven. But here, while touring the “fifthheaven,” the imprisoned Watchers are spoken as being “beneath theearth”!48
Itis possible that the discrepancy pertaining to the location of theimprisoned angels can be explained by the topological peculiaritiesof the Slavonic apocalypse whose main theological emphasis iscentered on the ascension of the translated hero into the heavenlyrealm. Yet, possibly cognizant of the various early traditions ofthe patriarch’s tours into other (subterranean) realms, where Enochobserves the places of the punishment of the rebellious Watchers, theauthors of the Slavonic apocalypse try to reconcile (not alwaysseamlessly) these earlier traditions with their ouranologicalscheme.49In this respect the phrase “I saw a darkness greater than earthlydarkness”50used in the description of the incarcerated angels in the longerrecension of 2 Enoch 7:1, deserves some additional attention.It appears that this phrase strives to underline the otherworldly,possibly even subterranean, nature of the darkness encountered by thepatriarch in the second heaven. Clearly the text wants to emphasizethat it is a darkness of another realm by comparing it with“earthly darkness.” Later, in verse 2 this comparison with theearthly darkness is repeated again, this time in the portrayalof the angels’ appearance: “And those angels have the appearanceof darkness itself, more than earthly darkness.”51
Traces of theAdamic Template
Besidesthe references to the Enochic template, the passage from chapter 18also reveals also the authors’ familiarity with the Adamicmythology of evil and the peculiar details of its demonologicalsettings. Moreover, it appears that the interaction between the twoparadigmatic templates in 2 Enoch can be seen not merely as anattempt at mechanical mixture of the elements of both trends butrather the progressive movement toward their organic union when themutual interaction is able to generate a qualitatively differenttradition which is not equal anymore to their initial parts. Thus onecan see here the consistent effort to “fuse” two mythologicalstreams into a new coherent ideology – an enormously difficultcreative task carried out masterfully by the authors of the Slavonicapocalypse. One of the crucial signs of such qualitative transitioncan be seen in the literary destiny of the main protological andeschatological opponent of the Adamic tradition – Satan(ail),52who is now invited into the new unfamiliar entourage of the rivalmythological trend, where he is being fashioned as the leader of therebellious Watchers.
“Theseare the Grigori, who turned aside from the Lord, 200 myriads,together with their prince(скнязомсвоим)Satanail….” (2 Enoch 18).
Thefact that this identification represents not just an accidental slipof the pen or an interpolation, but a sign of the consistent andwell-designed theological strategy of the text becomes evident if wecompare the description found in chapter 18 with the Watcherstradition found in chapter 7. There again the group of theincarcerated Watchers is described by the authors as the rebelliousgroup who turn away with their prince:
Theseare those who turned away from the Lord, who did not obey the Lord’scommandments, but of their own will plotted together and turned awaywith their prince(скняземсвоим)…(2 Enoch 7).
Bothpassages are interconnected through identical Slavonic terminologysince the leader of the rebellious angels in both cases is designatedas a prince (Slav. князь).53 It appears that in the theological tapestry of the Slavonicapocalypse, chapter 7 plays an important role by serving for itsreaders as a sort of a preliminary initiation into a new mythology ofevil - the demonological setting where both, the identities of theWatchers and their new leader Satanail are still concealed, thusanticipating their full conceptual disclosure in the later chapters.
Buthow really novel and original was this conceptual move for theEnochic trend? It should be noted that the leadership of Satan overthe fallen Watchers is unknown in the earliest Enochic booklets. Yet,in the late Second Temple Enochic text, the Book of theSimilitudes, one can see the extensive appropriation of the Satanterminology, both in the generic and in the titular sense.54 One of the instances of the “generic” use of such terminologycan be found in 1 Enoch 40:7 where the term “satans”appears to designate one of the classes of angelic beings55whose function is to punish56or to put forward accusations against those who dwell on earth: “Andthe fourth voice I heard driving away the satans, and not allowingthem to come before the Lord of Spirits to accuse those who dwell onthe dry ground.”57
Thefirst possible steps towards the transitional template in which Satanbecomes the leader of the fallen Watchers might be discernable in theSimilitudes 54:4-6 where the “hosts of Azazel” are namedas the “servants of Satan”:58
And Iasked the angel of peace who went with me, saying: “Thesechain-instruments – for whom are they being prepared? And he saidto me: “These are being prepared for the hosts of Azazel, that theymay take them and throw them into the lowest part of Hell; and theywill cover their jaws with rough stones, as the Lord of Spiritscommanded. And Michael and Gabriel, Raphael and Phanuel – thesewill take hold of them on that great day, and throw them on that dayinto the furnace of burning fire, that the Lord of Spirits may takevengeance on them for their iniquity, in that they became servants ofSatan and led astray those who dwell upon the dry ground.59
Scholarsargued that the term “Satan” was used here not in the generic butin the “titular” sense.60If it is so this portentous conceptual development is relevant forour study of the Sataniel tradition found in the Slavonic apocalypse,since it might provide additional proof that the extensive adoptionof Adamic mythology of evil in 2 Enoch was not a laterChristian interpolation, but a genuine Enochic development possiblystemming from other late Second Temple Enochic booklets.
Yet,despite its promising nature, the origin of the Satan tradition foundin the Parables remains clouded in mystery. It is reallydifficult to discern from this terse and enigmatic passage found inthe Similitudes 54 if the authors of the book did really havethe knowledge of the full-blown Adamic template, including the storyof the angelic veneration, or if they were merely borrowing thetitular usage of Satan from the biblical materials. Scholarspreviously noticed this peculiar tendency of the Similitudesfor the extensive and open adaptations of some biblical titles inrelation to Enoch - a novel development in comparison with theearliest Enochic booklets whose authors deliberately tried tomaintain distance from the “biblical” books.61In the light of these developments it is possible that titular usageof the name “Satan” similar to many of Enoch’s titles found inthe Similitudes might have here biblical roots. Nevertheless,it remains intriguing that the extensive appropriation of Satanterminology is found in such a transitional Enochic booklet as theParables, a text which similar to the Slavonic apocalypse,tries to dramatically enhance the exalted profile of the seventhantediluvian patriarch leading this character into the entirely new,one might say “divine,” stage of his remarkable theologicalcareer by identifying him with the preexistent son of man.
Now it is time to return to the Slavonic apocalypse where the mutualinteraction between two mythologies of evil appears to be exercisinga lasting influence not only on the story of the Watchers but also onthe account of the negative protagonist of the Adamic stream -Satan(ail) who is now acquiring some novel features from the Enochictradition.
Thelonger recension of 2 Enoch 29 elaborates the story ofSatanail’s fall by enhancing it with some new intriguing details.It describes that after his transgression (described there as theviolation of the ranks of the angelic hierarchy in an attempt toexalt himself) Satanail was cast out from heaven with his angels.62The text further unveils that after his demotion “he [Satanail] wasflying around in the air, ceaselessly above the Bottomless (Slav.бездна).”63This reference to the Slavonic word бездна, (which more precisely can be translated as “pit” or “abyss”)as the place of punishment of the fallen angel, invokes the memory ofthe Asael/Azazel story from 1 Enoch 10 where the leader of thefallen angels is thrown by the angel Raphael into the subterraneanpit.64
Hereagain one can see the profound dialogue between two formativetraditions of the fallen angels that alters or enhances the featuresof the original templates, reshaping the stories of their infamousheroes.
III. The TransitionalTemplate and its Afterlife in the ShicurQomah and Hekhalot accounts
Ourinvestigation of the mixed demonological template found in 2 Enochis important not only because it witnesses to the portentous dialoguebetween Enochic and Adamic mythologies of evil but also because ithelps to illuminate another important theological transition takingplace for the first time in the Slavonic apocalypse - that is theparadigm shift from the Jewish apocalypticism to early Jewishmysticism, thus in many ways anticipating future developments insidethe Enochic lore and serving as a blueprint for the later Watcherstraditions reflected in the Shciur Qomahand Hekhalot lore.65
Inthis respect it is therefore useful to discuss some early signs andfacets of this ideological transition taking place at the end of theSecond Temple period through the exploration of several pioneeringaspects of the Watchers traditions found in 2 Enoch and theafterlife of these novel developments in later Jewish mysticism.
Ihave previously argued about the formative value of Enochictraditions reflected in the Slavonic apocalypse for late Jewishmysticism and particularly for the Enochic developments attested inSefer Hekhalot.66My previous research was mainly concentrated on Enoch’s figure.Yet, in the light of the current investigation it becomes clear thatthe lessons which 2 Enoch provides for the later Hekhalotdevelopments appear to be not limited solely to the transformation ofthe narrative involving the chief positive protagonist of the Enochictradition – the seventh antediluvian hero, but also involve thepeculiar reworking of the story of its anti-heroes – the fallenWatchers. In this section of my study I would like to concentrate ontwo motifs found in 2 Enoch that appear to be anticipatingfuture Jewish mystical developments: the motif of the three watchersand the theme of the liturgical duties of Enoch-Metatron.
Three Watchers
Thisstudy has already drawn attention to the intriguing fact that theSlavonic apocalypse operates with the tradition of the descent of thethree Watchers. Several manuscripts of 2 Enoch 18 tell that“three of them [the Watchers] descended to the earth fromthe Lord’s Throne onto the place Ermon.” This passage invokes thememory of a peculiar tradition found in the later Enochic lorereflected in Sefer Hekhalot that mentions three ministeringangels - Uzza, Azza, and Azael,enigmatic characters, whose names are reminiscent of theinfamous leaders of the Watchers – Shemihazah and Asael.67Sefer Hekhalot contains twotextual units which deal with Uzza, Azza, and Azael. One of them issituated in chapter four and another in chapter five.
3 Enoch4:1-10reads:
R.Ishmael said: I said to Metatron: “... why, then, do they call you‘Youth’ in the heavenly heights?” He answered: “Because I amEnoch, the son of Jared...” … “... the Holy One, blessed be he,appointed me (Enoch) in the height as a prince and a ruler among theministering angels. Then three of the ministering angels, Uzza,Azza, and Azael, came and laid chargesagainst me in the heavenly height. They said before the Holy One,blessed be He, “Lord of the Universe, did not the primeval onesgive you good advice when they said, Do not create man! ... once theyall arose and went to meet me and prostrated themselves before me,saying ‘Happy are you, and happy your parents, because your Creatorhas favored you.’ Because I am young in their company and a mereyouth among them in days and months and years--therefore they call me‘Youth.’”68
Ashas already been noticed in this study this specimen of the late“Enochic” lore found in Sefer Hekhalot is significant forour investigation because it attests to the conceptual matrix of themythology of evil very similar to the one found in the Slavonicapocalypse, where the Enochic trend attempts to emulate theparadigmatic features of the Adamic story. It is possible that theinfluence of the Adamic template in the Hekhalot passage is even moredecisive than it might appear at first glance since besides the themeof the angelic veneration of the seer it also invokes the motifs ofthe protological situation of the creation of humanity and theangelic opposition to this act of the Deity. Although the traditionof the veneration of Adam is not mentioned directly in this unit –it is indirectly (similarly to the Slavonic apocalypse) reaffirmed bythe veneration that angels offer to Enoch. As has been mentionedalready in this study, previous scholars have noticed the presence ofthe pseudepigraphical matrix of the Adamic tradition in thispassage.69
InSefer Hekhalot 5the tradition about three “Watchers” takes another, this timeclearly “Enochic” turn, by connecting Uzza, Azza, and Azael withthe familiar theme of the corruption of humankind through a referenceto the angels’ illicit pedagogy, a motif known already in theearliest Enochic mythology of evil:
Whatdid the men of Enosh’s generation do? They roamed the world fromend to end …. They brought down the sun, the moon, the stars andthe constellations …. How was it that they had the strength tobring them down? It was only becauseUzza, Azza, and Azael taught themsorceries that they brought them down and employed them, forotherwise they would not have been able to bring them down.70
Itis noteworthy that both passages about three fallen angels from SeferHekhalot have distinctive features of the mixed template, verysimilar to the one found in the Slavonic apocalypse. Both texts aretrying to bring the whole array of the Adamic motifs, including theaccount of the angelic veneration, into the framework of the Watchersstory. Although the transmission history of the post-Second TempleEnochic traditions is clouded in mystery – it is possible that thedevelopments detected in the Slavonic apocalypse exercised aformative influence on the later Enochic lore, including SeferHekhalot. In this respect it is noteworthy that despite thetradition of the fallen angels’ opposition to God’s creation ofhumans found in several places in rabbinic literature,71the motif of the three watchers appears in Jewish milieus onlyin Sefer Hekhalot. 72
Enoch as theCelestial Choirmaster of the Watchers
Anotherportentous aspect of the Watchers traditions found in 2 Enochthat appears to exercise a long-lasting influence on later Jewishmystical developments is its liturgical dimension. The repeated andpersuasive invocation of the idea of angelic veneration in many wayshints (directly and indirectly) to this peculiar sacerdotal aspect,since this motif is often placed in the Second Temple and rabbinicmaterials in the context of celestial worship. In this respect oneshould not ignore the persistent liturgical concern that permeatesthe Watchers story in the Slavonic apocalypse.
Indeed,the authors of the Watchers narratives of 2 Enoch do not shyaway from expressing their interest in the theme of the heavenlyliturgy. Thus, when Enoch sees the “dejected” Watchers in thefifth heaven, the passage immediately invokes the tradition ofangelic worship by pointing to the Watchers’ non-participation inthe celestial liturgical praxis:
Andtheir faces were dejected, and the silence of their mouths wasperpetual. And there was no liturgy in the fifth heaven. “Whatis the explanation that these ones are so very dejected, and theirfaces miserable, and their mouths silent? And (why) is thereno liturgy in this heaven?”
Theliturgical dimension of the Watchers tradition in 2 Enoch isintriguing and deserves further investigation. Yet, in order toapprehend the full meaning of this tradition for the later Enochicdevelopments a short excursus in the Hekhalot and ShciurQomah materials is necessary.
Thelater Merkabah materials emphasize the crucial role thatEnoch-Metatron occupies in celestial worship by serving as the leaderof the angelic hosts.
3Enoch 15B provides the following description of his spectacularliturgical office:
Metatronis the Prince over all princes, and stands before him who is exaltedabove all gods. He goes beneath the throne of glory, where he has agreat heavenly tabernacle of light, and brings out the deafeningfire, and puts it in the ears of the holy creatures, so that theyshould not hear the sound of the utterance that issues from the mouthof the Almighty.73
Asimilar description in another Hekhalot text (Synopse §390)74elaborates further Metatron’s unique liturgical role:
Onehayyah rises above theseraphim and descends upon the tabernacle of the youth whose name isMetatron, and says in a great voice, a voice of sheer silence: “TheThrone of Glory is shining.” Suddenly the angels fall silent. Thewatchers and the holy ones become quiet. They are silent, and arepushed into the river of fire. The hayyot puttheir faces on the ground, and this youth whose name is Metatronbrings the fire of deafness and puts it into their ears so that theycould not hear the sound of God’s speech or the ineffable name. Theyouth whose name is Metatron then invokes, in seven voices, hisliving, pure, honored, awesome, holy, noble, strong, beloved, mighty,powerful name.75
Theseenigmatic passages reveal that one of Metatron’s duties in theheavenly realm involves his leadership over the angelic hostsdelivering heavenly praise to the Deity. The testimoniesthat unfold Metatron’s liturgical role are not confined solely tothe Hekhalot corpus, but can also be detected in another prominentliterary expression of early Jewish mysticism represented by theShicur Qomah materials. The passagesfound in the Shicur Qomah textsattest to a similar tradition in which Metatron is portrayed as aliturgical leader. Thus, Sefer Haggomah 155-164 reads:
And(the) angels who are with him come and encircle the Throne of Glory.They are on one side and the (celestial) creatures are on the otherside, and the Shekhinah is on the Throne of Glory in the center. Andone creature goes up over the seraphim and descends on the tabernacleof the lad whose name is Metatron and says in a great voice, a thinvoice of silence, “The Throne of Glory is glistening!”Immediately, the angels fall silent and the cirinand the qadushin arestill. They hurry and hasten into the river of fire. And thecelestial creatures turn their faces towards the earth, and this ladwhose name is Metatron, brings the fire of deafness and puts (it) inthe ears of the celestial creatures so that they do not hear thesound of the speech of the Holy One, blessed be He, and the explicitname that the lad, whose name is Metatron, utters at that time inseven voices, in seventy voices, in living, pure, honored, holy,awesome, worthy, brave, strong, and holy name.76Inreference to these traditions Martin Cohen notes that in the ShciurQomah tradition Metatron’s service in the heavenly tabernacleappears to be “entirely liturgical” and “is more the heavenlychoirmaster and beadle than the celestial high priest.”77
Itis evident that the tradition preserved in Sefer Haqqomahcannot be separated from the microforms found in Synopse §390and 3 Enoch 15B since all these narratives are unified by asimilar structure and terminology. All of them also emphasizeMetatron’s leading role in the course of the celestial service.
Itis possible that this tradition of Enoch-Metatron as the one whoencourages and prepares angels for their liturgical praxis in heavenmight have its early roots already in 2 Enoch.
Aswe remember in the beginning of chapter 18 the patriarch is depictedas the one who laments about the absence of angelic liturgy in thefifth heaven and the silence of the Watchers. In the light of theHekhalot and Shciur Qomah materials,his concern about the pause in the angelic liturgical routine appearsto be not just a matter of curiosity. Further in the same unit Enochencourages the celestial Watchers to start their liturgy before theface of God. The longer recension of 2 Enoch 18:8-9 relates:
And I[Enoch] said, “Why are you waiting for your brothers? And why don’tyou perform the liturgy78before the face of the Lord? Start up yourliturgy,79and perform the liturgy before the face of the Lord, so that you donot enrage your Lord to the limit.” And they responded to myrecommendation, and they stood in four regiments in this heaven. Andbehold, while I was standing with those men, 4 trumpets trumpeted inunison with a great sound, and the Watchers burst into singing inunison. And their voice rose in front of the face of the Lord,piteously and touchingly.80
Onecan notice that the imagery of this account represents a rather vaguesketch that only distantly alludes to the future prominent liturgicalrole of Enoch-Metatron. Yet here, for the first time in the Enochictradition, the seventh antediluvian patriarch dares to assemble anddirect the angelic creatures for their routine job of deliveringpraise to the Deity.
Itis also significant that, despite the fact that in 2 Enoch 18the patriarch gives his advice to the angels situated in the fifthheaven, he repeatedly advises them to start the liturgy “before theFace of the Lord,” i.e., in front of the divine Kavod, theexact location where Youth-Metatron will later conduct the heavenlyworship of the angelic hosts in the ShicurQomah and Hekhalot accounts.
Theselater specimens of Jewish mystical lore provide an importantinterpretive framework that allow us to discern the traces of theselater fully developed liturgical traditions already in 2 Enoch.In this respect the Slavonic apocalypse can be seen as the crucialconceptual nexus loaded with several portentous transitions thatbecome instrumental in shaping the angelological template prominentin the later Shicur Qomah andHekhalot lore.
Inlight of the developments discernable in 2 Enoch it ispossible that the unique liturgical role that Enoch-Metatron occupiesin the Merkabah tradition in relation to the celestial creatures islinked to the tradition of his veneration by the angels. Already inthe Slavonic apocalypse the celestial citizens recognize theauthority and the leadership of the seventh antediluvian hero bybowing down before him. This peculiar ritual of recognition of thecelestial leader appears not to be forgotten in the later mysticallore. In this respect it is striking that in the aforementionedliturgical passages from the Shicur Qomahand Hekhalot accounts various classes of angels, including the classnamed Nyry( (the Watchers), aredepicted with “their faces towards the earth” whileEnoch-Metatron puts fire in their ears. It cannot be excluded thatone can have here the liturgical afterlife of the familiar motif ofthe angelic bowing before the translated hero. It is noteworthy thatalready in early Adamic lore that constitutes the background of thedevelopments found in 2 Enoch – the theme of the angelicveneration of Adam is placed in the larger framework of divineworship – where the Protoplast appears to be understood not as theultimate object of veneration but rather as a representation or anicon of the Deity through whom angels are able to worship God.81
Conclusion
Inconclusion of our study of the intriguing relationships between theEnochic and Adamic templates of the fallen angels in the Slavonicapocalypse we should again draw attention to the broader theologicalconcerns and circ*mstances for such striking metamorphoses of twopreviously relatively independent trends. As has been already pointedout in our study, one possible reason why many Adamic themes,including the motif of the angelic veneration, were brought for thefirst time in 2 Enoch into the framework of the Enochicdevelopments, was the changing status of the main hero of the Enochictradition. It appears that in the Slavonic apocalypse the story ofthe exalted protagonist of the Enochic lore seems to be stepping intothe new era of its theological and anthropological development inwhich the patriarch undergoes a remarkable transition from anexemplar of the transformed angelomorphic humanity, as he appears inthe early Enochic literature, to the new conceptual stage in which heis envisioned now as a specimen of the theomorphic humanity.
Scholarspreviously noted that many future roles of Enoch-Metatron as thelesser representation of the divine Name and the replica of thedivine Body, the offices that clearly intend to exalt the translatedhero above the angelic world – are already hinted in the Slavonicapocalypse. In this respect it appears to be not coincidental thatthe authors of the Slavonic apocalypse are repeatedly trying toemphasize the supra-angelic status of the translated patriarch andhis unique position in relation to the Deity.82The motif of the angelic veneration, a development borrowed by theEnochic authors from the rival Adamic trend, seems to help furtheraffirm this new status of the elevated patriarch securing his uniqueplace above the angels.
Inlight of these significant anthropological transitions leading Jewishmediatorial lore into the new era of its evolution, a brief look atanother portentous theological account of the divine humanity, alsowritten in the first century CE, might provide additionalilluminating insights. Narrating Jesus’ temptation in thewilderness the Gospel of Matthew unveils the following tradition:
Again,the devil took him to a very high mountain, and showed him all thekingdoms of the world and the glory of them; and he said to him, “Allthese I will give you, if you will fall down (pesw_n)and worship me.” Then Jesus said to him, “Begone, Satan! for itis written, `You shall worship the Lord your God and him only shallyou serve.’” Then the devil left him, and behold, angels came andministered (dihko&noun)to him. (Matt 4:8-11. RSV).
Ithas been previously noticed that this passage where the Devil temptsJesus by asking him to fall down (pesw_n)and worship the demon appears to be alluding also to theAdamic account of the fall of Satan who once refused to venerate theProtoplast.83The ancient enemy of humankind appears to be trying to take revengefor his protological mishap involving the First Adam by asking nowfor the veneration and worship from the Last Adam – Christ. Yet,Jesus refuses to follow this demonic trap, and after he rejectsSatan’s proposal – the motif of angelic worship is then invokedagain, this time directly and unambiguously in the text. Matt 4:11tells its readers that after the temptation was over, angels came toworship Jesus.84
Here,similar to the possibly contemporaneous tradition found in theSlavonic apocalypse, the motif of angelic worship hints at the newdivine status of a human character and helps to understand theanthropological paradigm shift which is leading the restoredhumankind back into the new, but once before lost, abode of itsdivine existence85– the dimension in which a long time ago humanity was exalted abovethe angels humbly venerated by them.
1Slav. Григори(ы)(Gk. e)grh&goroi). Sokolov,“Материалы и заметки по стариннойславянской литературе,” 16.
2Slav. Сатанаил.Sokolov, “Материалы и заметкипо старинной славянской литературе,”16.
3Orlov, The Enoch-Metatron Tradition, 211-252; idem, “‘WithoutMeasure and Without Analogy’: The Tradition of the Divine Body in2 (Slavonic) Enoch,” in A. Orlov, From Apocalypticism toMerkabah Mysticism: Studies in the Slavonic Pseudepigrapha(JSJSup., 114; Leiden: Brill, 2007) 149-174; idem, “On thePolemical Nature of 2 (Slavonic) Enoch: A Reply to C. Böttrich,”in Orlov, From Apocalypticism to Merkabah Mysticism: Studies inthe Slavonic Pseudepigrapha, 239-268.
42 Enoch 30:8-32:2; 33:10; 41:1; 42:5; 44:1; 58:1-3; 71:28.
5Kelley Coblentz Bautch notes that “the portrayal of the [first]couple is softened in the Book of the Watchers; like ‘the holyones’ mentioned in 1 En 32:3, they eat from the tree and are madewise (cf. Gen 3:6). No references are made to the serpent,deception, the reproach of God, and additional punishments thatfigure prominently in the Genesis account. In a text concerned withjudgment and accountability, Adam and Eve do not appear as actors inthe eschatological drama … the Animal Apocalypse from the Book ofDream Visions seems even more favorable in its depiction of thefirst couple. The Animal Apocalypse opts to recast exclusivelyevents familiar from Gen 2 and 4…. [it] does not offer arecitation of the fall in the garden. There is no tree, forbidden orotherwise, no illicit gain of knowledge, no expulsion from Eden, andno recapitulation of any part of Gen 3….” K. Coblentz Bautch,“Adamic traditions in the Parables? A Query on 1 Enoch69:6,” in: Enoch and the Messiah Son of Man: Revisiting theBook of Parables (ed. G. Boccaccini; Grand Rapids: Eerdmans,2007) 352-360 at 353-4.
6In this respect Bautch observes that “… discussion of theEnochic corpus frequently takes up the literature’s distinctiveview of evil. As is commonly asserted, Enochic texts posit that eviloriginates with the rebellious watchers who descend to earth: theirprohibited union with women and teaching of forbidden arts lead tothe contamination of the human sphere (for example, 1 En 6-11). Thisobservation has led contemporary scholars to delineate twocontrasting trends within Second Temple Judaism: one rooted in earlyEnochic texts like the Book of the Watchers where evil develops as aresult of the angels’ sin, and the other that understands sin tobe the consequence of human failings (e.g., Gen 3).” K. CoblentzBautch, “Adamic traditions in the Parables? A Query on 1 Enoch69:6,” in: Enoch and the Messiah Son of Man: Revisiting theBook of Parables (ed. G. Boccaccini; Grand Rapids: Eerdmans,2007) 352-360 at 354-5. On the subject of two mythologies of evilsee also J. Reeves, Sefer ‘Uzza Wa-’Aza(z)el: Exploring EarlyJewish Mythologies of Evil (forthcoming); M. Stone, “The Axisof History at Qumran,” Pseudepigraphic Perspectives: TheApocrypha and the Pseudepigrapha in Light of the Dead Sea Scrolls(eds. E. Chazon and M. E. Stone; STDJ, 31; Leiden: Brill, 1999)133-49 at 144-49.
7John Reeves in his forthcoming research on the early Jewishmythologies of evil provides a helpful description of the maintenets of the Enochic paradigm of the origin of evil (or what hecalls the “Enochic Template”). According to this template: “evilfirst enters the created world through the voluntary descent andsubsequent corruption of a group of angels known as the Watchers.Their sexual contact with human women renders them odious to God andtheir former angelic colleagues in heaven; moreover, they alsobetray certain divine secrets to their lovers and families. Theoffspring of the Watchers and mortal women, an illegitimatelyconceived race of bloodthirsty ‘giants,’ wreak havoc on earthand force God to intervene forcefully with the universal Flood. Thecorrupt angels are captured and imprisoned, their monstrous childrenare slain, and humanity is renewed through the family of Noah.Noticeably absent from this particular scheme are references to Adamand Eve, the garden of Eden, or the serpent….” Reeves, Sefer‘Uzza Wa-’Aza(z)el: Exploring Early Jewish Mythologies of Evil(forthcoming).
8Reeves provides the description of the main features of what hecalled the “Adamic Template,” noticing the following crucialpoints: “(1) God resolves to create the first human being, Adam;(2) after Adam’s creation, all the angels in heaven are bidden toworship him; (3) a small group of angels led by Satan refuse to doso; (4) as a result, this group is forcibly expelled from heaven toearth; and (5) in order to exact revenge, these angels plot to leadAdam and subsequent generations of humans astray….” Reeves,Sefer ‘Uzza Wa-’Aza(z)el: Exploring Early Jewish Mythologiesof Evil (forthcoming).
9Orlov, The Enoch-Metatron Tradition, 211-214.
10On the tradition of Enoch as the second Adam, see P. Alexander,“From Son of Adam to a Second God: Transformation of the BiblicalEnoch,” in: Biblical Figures Outside the Bible (eds. M.E.Stone and T.A. Bergren; Harrisburg: Trinity Press International,1998) 102-104; M. Idel, “Enoch is Metatron,” Immanuel 24/25(1990) 220-240.
11Reeves detects the presence of the so-called “mixed template”that combines features of Adamic and Enochic “mythologies of evil”already in the Book of Jubilees. Reeves, Sefer ‘UzzaWa-’Aza(z)el: Exploring Early Jewish Mythologies of Evil(forthcoming).
12Andersen, “2 Enoch,” 1.112-114. The shorter recension of 2Enoch 7 has the following form: “And thosem*n took me up to the second heaven. And they set me down on thesecond heaven. And they showed me prisoners under guard, inmeasureless judgment. And there I saw the condemned angels, weeping.And I said to the men who were with me, ‘Why are they tormented?’The men answered me, ‘They are evil rebels against the Lord, whodid not listen to the voice of the Lord, but they consulted theirown will.’ And I felt sorry for them. The angels bowed down to me.They said, ‘Man of God, please pray for us to the Lord!’ And Ianswered them and said, ‘Who am I, a mortal man, that I shouldpray for angels? And who knows where I am going or what willconfront me? Or who will pray for me?’” Andersen, “2 Enoch,”1.113-115.
13A. Rubinstein observes that “… there is evidence that theSlavonic Enoch is dependent on some features which are known onlyfrom the Ethiopic Enoch only. There can be little doubt that theSlavonic Enoch has a good deal in common with the Ethiopic Enoch,though the differences between the two are no less striking.” A.Rubinstein, “Observation on the Slavonic Book of Enoch,” JJS13 (1962) 6.
14J. Reeves, “Jewish Pseudepigrapha in Manichaean Literature: TheInfluence of the Enochic Library,” in: Tracing the Treads:Studies in the Vitality of Jewish Pseudepigrapha (ed. J.C.Reeves; EJL, 6; Atlanta: Scholars, 1994) 185.
15J. VanderKam, Enoch: A Man for All Generations (Columbia:South Carolina, 1995) 159.
16The longer recension of 2 Enoch 18:4 reads: “And they brokethe promise on the shoulder of Mount Ermon.” Andersen, “2Enoch,” 1.132.
17“… identity [of the imprisoned angels] as rebellious Watchers isfurther underscored by the petition they press upon Enoch ….”Reeves, “Jewish Pseudepigrapha in Manichaean Literature: TheInfluence of the Enochic Library,” 185.
18This connection was also mentioned by Robert Henry Charles whonoticed that “the angels ask Enoch to intercede for them, as in 1En. xiii.4,” The Apocrypha and Pseudepigrapha of the OldTestament (2 vols.; ed. R.H. Charles; Oxford: Clarendon, 1913)2.433, note 4.
19“And they asked me to write out for them the record of a petitionthat they might receive forgiveness and to take the record of theirpetition up to the Lord in heaven.” Knibb, The Ethiopic Book ofEnoch: A New Edition in the Light of the Aramaic Dead Sea Fragments,2.93.
20“And then I wrote out the record of their petition and theirsupplication in regard to their spirits and the deeds of each one ofthem, and in regard to what they asked, (namely) that they shouldobtain absolution and forbearance. And I went and sat down by thewaters of Dan in Dan which is south-west of Hermon and I read outthe record of their petition until I fell asleep.” Knibb, TheEthiopic Book of Enoch: A New Edition in the Light of the AramaicDead Sea Fragments, 2.93-94.
21Sokolov, “Материалы и заметкипо старинной славянской литературе,”16.
22George Nickelsburg notices that the division of the fallen angelsinto two groups is also reminiscent of some early Enochicdevelopments attested already in 1 Enoch. He observes that“in his description of the rebel angels the seer distinguishesbetween two groups, as does 1 Enoch: the egregoroi(‘watchers’), who sinned with the women (2 Enoch 18);and their ‘brethren’ (18:7), called ‘apostates’ (chap. 7),who may correspond to the angels as revealers.” G. W. E.Nickelsburg, Jewish Literature Between the Bible and the Mishnah(2nd ed.; Minneapolis: Fortress, 2005) 222.
23Sokolov, “Материалы и заметкипо старинной славянской литературе,”6.
24Sokolov, “Материалы и заметкипо старинной славянской литературе,”16.
25“their prince = Satanail, xviii, 3,” R. H. Charles, APOT,2.433, note 3.
26Orlov, The Enoch-Metatron Tradition, 221-222.
27The motif of the prostration of angelic beings, including theWatchers, before the seventh antediluvian hero is unknown in theearly Enochic circle reflected in 1 Enoch. A possiblereference to another tradition of prostration - the theme of thegiants bowing down before the patriarch might be reflected inthe Book of Giants [4Q203 Frag. 4:6]: “they boweddown and wept in front [of Enoch …].” F. García Martínez andEibert J.C. Tigchelaar (eds.), The Dead Sea Scrolls Study Edition(2 vols.; Leiden; New York; Köln: Brill, 1997) 1.409. Although thepassage is extant in a very fragmentary form and the name of Enochis not mentioned, Józef Tadeusz Milik, Siegbert Uhlig, andFlorentino García Martínez have suggested that the figure beforewhom the giants prostrate themselves is none other than Enochhimself. For the discussion of this tradition see L. Stuckenbruck,The Book of Giants from Qumran: Texts, Translation, andCommentary (TSAJ, 63; Tübingen: Mohr/Siebeck, 1997) 75-76.
28The account of Adam’s elevation and his veneration by angels isfound in Armenian, Georgian, and Latin versions of the Lifeof Adam and Eve 13-15.These versions depict God’s creation of Adam in his image. Thefirst man was then brought before God’s face by the archangelMichael to bow down to God. God commanded all the angels to bow downto Adam. All the angels agreed to venerate the protoplast, exceptSatan (and his angels) who refused to bow down before Adam, becausethe first human was “younger” (“posterior”) to Satan.
29The Slavonic version of 3 Baruch 4; Gospel of Bartholomew4, Coptic Enthronement of Michael, Cave of Treasures2:10-24, and Qur’an 2:31-39; 7:11-18; 15:31-48; 17:61-65;18:50; 20:116-123; 38:71-85. The traces of the motif of venerationseem also present in the Temptation narrative of the Gospel ofMatthew, where Satan asks Jesus to prostrate himself before Satan.
30Annette Reed suggested that the tradition about Uzza, Azza, andAzael is “reflecting direct knowledge of the account of the fallof the angels in 1 Enoch 6-11.” A.Y. Reed, “From Asaeland Šemihazah to Uzzah, Azzah, and Azael: 3 Enoch 5 (§§7-8) andJewish Reception-History of 1 Enoch,” Jewish Studies Quarterly8 (2001) 110.
31On the tradition of the veneration of humanity in rabbinicl*terature see A. Altmann, “The Gnostic Background of the RabbinicAdam Legends,” JQR 35 (1945) 371–391; B. Barc, “Lataille cosmique d’Adam dans la littérature juive rabbinique destrois premiers siècles apres J.-C.,” RSR 49 (1975) 173–85;J. Fossum, “The Adorable Adam of the Mystics and the Rebuttals ofthe Rabbis,” Geschichte-Tradition-Reflexion. Festschrift fürMartin Hengel zum 70. Geburtstag (2 vols; eds. H. Cancik, H.Lichtenberger and P. Schäfer; Tübingen: Mohr/Siebeck, 1996)1.529–39; G. Quispel, “Der gnostische Anthropos und die jüdischeTradition,” Eranos Jahrbuch 22 (1953) 195–234; idem,“Ezekiel 1:26 in Jewish Mysticism and Gnosis,” VC 34(1980) 1–13; A. Segal, Two Powers in Heaven: Early RabbinicReports about Christianity and Gnosticism (SJLA, 25; Leiden:Brill, 1977) 108–115.
32Commenting on 3 Enoch 4, Gary Anderson suggests that if “weremove those layers of the tradition that are clearly secondary ...we are left with a story that is almost identical to the analog wehave traced in the Adam and Eve literature…” G. Anderson, “TheExaltation of Adam and the Fall of Satan” in: Literature onAdam and Eve. Collected Essays (eds. G. Anderson, M. Stone, J.Tromp; SVTP, 15; Brill: Leiden, 2000) 107. He further notes that theacclamation of Enoch as the “Youth” in Sefer Hekhalot ispertinent since the reason 3 Enoch supplies for this title isdeceptively simple and straightforward: “Because I am young intheir company and a mere youth among them in days and months andyears – therefore they call me ‘Youth.’” Anderson proposesthat the title might have Adamic origins since the explanation forthe epithet “Youth” recalls the reason for the angelic refusalto worship Adam in the Vita on the basis of his inferiorityto them by way of his age. Anderson, “The Exaltation of Adam andthe Fall of Satan,” 108.
33Andersen, “2 Enoch,” 1.136, 1.138.
34M.E. Stone, “The Fall of Satan and Adam’s Penance: Three Noteson the Books of Adam and Eve” in: Literature on Adam andEve. Collected Essays (eds. G. Anderson, M. Stone, J. Tromp;SVTP, 15; Brill: Leiden, 2000) 47-48.
35W. R. Morfill and R. H. Charles, The Book of the Secrets of Enoch(Oxford: Oxford University Press, 1896) 28.
36Stone, “The Fall of Satan and Adam’s Penance: Three Notes on theBooks of Adam and Eve,” 47-48.
37Andersen, “2 Enoch,” 1.130-132. The shorter recension of 2Enoch 18 has the following form: “And the men picked me upfrom there and carried me away to the fifth heaven. And I saw theremany armies and Grigori. And their appearance was like theappearance of a human being, and their size was larger than that oflarge giants. And their faces were dejected, and the silence oftheir mouths …. And there was no liturgy taking place in the fifthheaven. And I said to the men who were with me, ‘Forwhat reasonare they so dejected, and their faces miserable, and their mouthssilent? And why is there no liturgy in this heaven?’ And the menanswered me, ‘These are the Grigori, 200 princes of whom turnedaside, 200 walking in their train, and they descended to the earth,and they broke the promise on the shoulder of Mount Hermon, todefile themselves with human wives. And, when they defilethemselves, the Lord condemned them. And these ones mourn for theirbrothers and for the outrage which has happened.’ But I, I said tothe Grigori, ‘I, I have seen your brothers and I have understoodtheir accomplishments and I knew their prayers; and I have prayedfor them. And now the Lord has sentenced them under the earth untilheaven and earth are ended. But why are you waiting for yourbrothers? And why don’t you perform the liturgy before the face ofthe Lord? Start up the former liturgy. Perform the liturgy in thename of fire, lest you annoy the Lord your God (so that) he throwsyou down from this place.’ And they heeded the earnestness of myrecommendation, and they stood in four regiments in heaven. Andbehold, while I was standing, they sounded with 4 trumpets inunison, and the Grigori began to perform the liturgy as with onevoice. And their voices rose up into the Lord’s presence.”Andersen, “2 Enoch,” 1.131-133.
38Robert Henry Charles was the first scholar who clarified theterminological background of the Slavonic word “Grigori.”He observed that “these are the Watchers, the e)grh&goroi, or Myry(, of whom we have sofull accounts in 1 En. vi-xvi, xix, lxxxvi.” Charles, APOT,2.439.
39J. VanderKam, Enoch: A Man for All Generations (Columbia:South Carolina, 1995) 159. It is intriguing that the authors of theSlavonic translation of 2 Enoch choose to keep this word inits Greek phonetical form, possibly envisioning it as a technicalterm.
40Some mss of 2 Enoch speak about 200 descended Watchers,others about 200 myriads of descended Watchers. Cf. the shorterrecension of 2 Enoch 18:3 “These are the Grigori, 200princes of whom turned aside, 200 walking in their train ….”Andersen, “2 Enoch,” 1.131.
411 Enoch 6:6 “And they were in all two hundred, and they camedown on Ardis which is the summit of Mount Hermon.” Knibb, TheEthiopic Book of Enoch: A New Edition in the Light of the AramaicDead Sea Fragments, 2.67-69.
42Sokolov, “Материалы и заметкипо старинной славянской литературе,”16.
431 Enoch 6:3-5 “And Semyaza, who was their leader, said tothem: ‘I fear that you may not wish this deed to be done, and(that) I alone will pay for this great sin.’ And they all answeredhim and said: ‘Let us all swear an oath, and bind one another withcurses not to alter this plan, but to carry out this planeffectively.’ Then they all swore together and all bound oneanother with curses to it.” Knibb, The Ethiopic Book of Enoch:A New Edition in the Light of the Aramaic Dead Sea Fragments,2.67-69.
441 Enoch 7:1-6 “And they took wives for themselves, andeveryone chose for himself one each. And they began to go in to themand were promiscuous with them. …. And they became pregnant andbore large giants, and their height (was) three thousand cubits.These devoured all the toil of men, until men were unable to sustainthem. And the giants turned against them in order to devour men. Andthey began to sin against birds, against animals, and againstreptiles and against fish, and they devoured one another’s fleshand drank the blood from it. Then the earth complained about thelawless ones.” Knibb, The Ethiopic Book of Enoch: A New Editionin the Light of the Aramaic Dead Sea Fragments, 2.76-79.
45Sokolov, “Материалы и заметкипо старинной славянской литературе,”16.
46Francis Andersen points to the fact that even though the phrase“under the earth” is not found in some manuscripts of theshorter recension (V and N) its “genuineness cannot be doubted.”He further acknowledges that the phrase “simply does not fit thecosmography of the rest of the book, and even contradicts this verych. [18], which locates the other fallen angels in the secondheaven….” Andersen, “2 Enoch,” 1.132.
47A. Rubinstein, “Observation on the Slavonic Book of Enoch,” JJS15 (1962) 7-10; Andersen, “2 Enoch,” 1.114; Reeves, “JewishPseudepigrapha in Manichaean Literature,” 185; VanderKam, Enoch:A Man for All Generations, 159.
48Reeves, “Jewish Pseudepigrapha in Manichaean Literature: TheInfluence of the Enochic Library,” 185.
49Martha Himmelfarb suggests that “… in 2 Enoch the ascentis clearly a reworking of the ascent in the Book of the Watchersin combination with the tour to the ends of the earth….” M.Himmelfarb, “Revelation and Rapture: The Transformation of theVisionary in the Ascent Apocalypses,” in: Mysteries andRevelations: Apocalyptic Studies since the Uppsala Colloquium(eds. J.J. Collins and J.H. Charlesworth; JSPSS, 9; Sheffield:Sheffield Academic Press, 1991) 82. Cf. also G. W. E. Nickelsburg,Jewish Literature Between the Bible and the Mishnah (2nded.; Minneapolis: Fortress, 2005) 221-223.
50Andersen, “2 Enoch,” 1.112.
51Andersen, “2 Enoch,” 1.112.
52Rendering of the name of the chief negative protagonist of theAdamic tradition here not as Satan but as Satan-ail (el), with atheophoric angelic ending, appears to underline his original angelicstatus. In this context the change of the name to Satan (Slav.Сотона)and removing the theophoric ending signifies the expelling from theangelic rank, a tradition hinted in the longer recension of 2Enoch 31: “Adam –Mother; earthly and life. And I created a garden in Edem, in theeast, so that he might keep the agreement and preserve thecommandment. And I created for him an open heaven, so that he mightlook upon the angels, singing the triumphal song. And the lightwhich is never darkened was perpetually in paradise. And the devilunderstood how I wished to create another world, so that everythingcould be subjected to Adam on the earth, to rule and reign over it.The devil is of the lowest places. And he will become a demon,because he fled from heaven; Sotona, because his name was Satanail.In this way he became different from the angels. His nature did notchange, but his thought did, since his consciousness of righteousand sinful things changed. And he became aware of his condemnationand of the sin which he sinned previously. And that is why hethought up the scheme against Adam. In such a form he enteredparadise, and corrupted Eve. But Adam he did not contact. But onaccount of her nescience I cursed him. But those whom I had blessedpreviously, them I did not curse; and those whom I had not blessedpreviously, even them I did not curse – neither mankind I cursed,nor the earth, nor any other creature, but only mankind’s evilfruit-bearing. This is why the fruit of doing good is sweat andexertion.” Andersen, “2Enoch,”1.152-154.
53Sokolov, “Материалы и заметкипо старинной славянской литературе,”16.
54Robert Henry Charles underlines the peculiarity of the Satanterminology to this section of 1 Enoch. R.H. Charles, TheBook of Enoch or 1 Enoch (Oxford: Clarendon, 1912) 66.
55Daniel Olson observes that “the author [of the Similitudes]could have deduced the existence of ‘satans’ as the class ofmalevolent angels from passages like Numbers 22, where the Angel ofthe Lord is twice described as coming, literally, ‘as a satan’to block Balaam’s progress (vv 22, 32).” D. Olson, Enoch: ANew Translation (North Richland Hills: Bibal, 2004) 80.
56Matthew Black argues that in this passage “the satans are aspecial class of angels” that “have been identified with the‘angels of punishment.’” M. Black, The Book of Enoch or 1Enoch (SVTP, 7; Leiden: Brill, 1985) 200.
57Knibb, The Ethiopic Book of Enoch: A New Edition in the Light ofthe Aramaic Dead Sea Fragments, 2.128. See also 1 Enoch41:9; 53:3; 65:6. The Satan tradition might also be indirectlypresent in 1 Enoch 69:6, the passage which describes anangelic leader Gadre’el who is credited there with leading Eveastray. On this tradition see D. Olson, Enoch: A New Translation(North Richland Hills: Bibal, 2004), 126; K. Coblentz Bautch,“Adamic traditions in the Parables? A Query on 1 Enoch69:6,” in: Enoch and the Messiah Son of Man: Revisiting theBook of Parables (ed. G. Boccaccini; Grand Rapids: Eerdmans,2007) 352-360.
58Matthew Black observes that “the idea that the watchers were thesubjects of Satan is peculiar to the Parables, reflecting a laterdemonology….” M. Black, The Book of Enoch or 1 Enoch(SVTP, 7; Leiden: Brill, 1985) 219.
59Knibb, The Ethiopic Book of Enoch: A New Edition in the Light ofthe Aramaic Dead Sea Fragments, 2.138.
60Daniel Olson notes that “… Satan the individual is mentionedonce in the ‘parables’ (54:6), so it would appear that both thegeneric and the titular use are employed in this book, but cautionis in order because ‘satans’ in Ethiopic can simply mean ‘thehosts of Satan’ and need not imply a wholly distinct category ofevil spirits.” D. Olson, Enoch: A New Translation (NorthRichland Hills: Bibal, 2004) 80.
61The Book of the Similitudes endows the seventh antediluvianpatriarch with several roles and titles previously unknown in theearly Enochic lore, such as “righteous one,” “anointed one,”“chosen one,” and “son of man.” One cannot fail to recognizethat in contrast to other designations of Enoch found in the earlyEnochic materials, the titles from the Book of the Similitudesexhibit strong roots and connections with the motifs and themesfound in the Bible, particularly in the Book of Isaiah, Psalm 2, andthe Book of Daniel. Scholars have therefore proposed that thesetitles might be shaped by familiar biblical characters, such as theServant of the Lord found in Deutero-Isaiah and the Son of Man foundin Daniel 7. On the titles of Enoch in the Book of theSimilitudes and their biblical roots see J. VanderKam,“Righteous One, Messiah, Chosen One, and Son of Man in 1 Enoch37–71,” in: The Messiah: Developments in Earliest Judaism andChristianity. The First Princeton Symposium on Judaism and ChristianOrigins (eds. J. H. Charlesworth et al.; Minneapolis: Fortress,1992) 169–70.
622 Enoch 29:1-6: “Andfor all my own heavens I shaped a shape from the fiery substance. Myeye looked at the solid and very hard rock. And from the flash of myeye I took the marvelous substance of lightning, both fire in waterand water in fire; neither does this one extinguish that one, nordoes that one dry out this one. That is why lightning is sharper andbrighter than the shining of the sun, and softer than water, moresolid than the hardest rock. And from the rock I cut off a greatfire, and from the fire I created the ranks of the bodiless armies –the myriad angels – and their weapons are fiery and their clothesare burning flames. And I gave orders that each should stand in hisown rank. Here Satanail was hurled from the height, together withhis angels. But one from the order of the archangels deviated,together with the division that was under his authority. He thoughtup the impossible idea, that he might place his throne higher thanthe clouds which are above the earth, and that he might become equalto my power. And I hurled him out from the height, together withhis angels. And he was flying around in the air, ceaselessly abovethe Bottomless. And thus I created the entire heavens. Andthethirddaycame.”Andersen,“2 Enoch,”1.148.
63Sokolov, “Материалы и заметкипо старинной славянской литературе,”28.
641 Enoch 10:4-6: “And further the Lord said to Raphael: ‘BindAzazel by his hands and his feet, and throw him in the darkness. Andsplit open the desert which is in Dudael, and throw him there. Andthrow on him jagged and sharp stones, and cover him with darkness;and let him stay there for ever, and cover his face, that he may notsee light, and that on the great day of judgment he may be hurledinto the fire.” Knibb, The Ethiopic Book of Enoch: A NewEdition in the Light of the Aramaic Dead Sea Fragments, 2.87-88.
65The similar development might be detected also in the Book of theSimilitudes, an Enochic text already mentioned in this study whichtoo exhibits some connections with the Merkabah tradition.
66Orlov, The Enoch-Metatron Tradition, 148-208.
67For the background of the tradition about Uzza,Azza, and Azael, see A. Y. Reed, Whatthe Fallen Angels Taught: The Reception-History of the Book of theWatchers in Judaism and Christianity(Ph. D. diss.; Princeton, 2002) 337ff; idem, FallenAngels and the History of Judaism and Christianity: The Reception ofEnochic Literature(Cambridge: Cambridge University Press, 2005) 252ff.
68Alexander, “3 Enoch,” 1.258-59.
69Anderson, “The Exaltation of Adam and the Fall of Satan,” 107.
70Alexander, “3 Enoch,” 1.260.
71b. Sanh. 38B, Midrash of Shemhazai and Azael 2, andZohar III.207b–208a.
72The motif of the three Watchers is also found in several Tafsirs onthe Qur’an. For the original texts, translations and extensivediscussion of these traditions see Ф.И.Абдуллаева, ПерсидскаяКораническаяэкзегетика:Тексты, переводы,комментарии(С.-Петербург:Петербургское Востоковедение, 2000).
73Alexander, “3 Enoch,” 1.303.
74MS New York JTS 8128.
75P. Schäfer, with M. Schlüter and H. G. von Mutius, Synopsezur Hekhaloth-Literatur (TSAJ, 2;Tübingen: Mohr/Siebeck, 1981) 164.
76M. Cohen, The Shicur Qomah: Texts andRecensions (TSAJ, 9; Tübingen: Mohr/Siebeck, 1985) 162-4.
77M. Cohen, The Shicur Qomah: Liturgy andTheurgy in Pre-Kabbalistic Jewish Mysticism (Lanham: UniversityPress of America, 1983) 134.
78Slav. служите. Sokolov,“Материалы и заметки по стариннойславянской литературе,” 17.
79Slav. служби ваше.Sokolov, “Материалы и заметкипо старинной славянской литературе,”17.
80Andersen, “2 Enoch,” 1.132.
81See Georgian LAE 14:1: “Then Michael came; he summoned allthe troops of angels and told them, ‘Bow down before the likenessand the image of the divinity.’” Latin LAE 14:1: “Havinggone forth Michael called all the angels saying: ‘Worship theimage of the Lord God, just as the Lord God has commanded.’”
82Thus, in 2 Enoch 24 God invites the seer to the place next tohim, closer than that of Gabriel, in order to share with him theinformation that remains hidden even from the angels. The shorterrecension of 2 Enoch 24 puts even greater emphasis on theunique nature of this offer; in this recension God places thepatriarch “to the left of himself, closer than Gabriel (Slav.Ближе Гаврила).”Andersen, “2 Enoch,”1.143; Sokolov, “Материалы изаметки по старинной славянскойлитературе,” 90 (Ms. B),117 (Ms. U). Crispin Fletcher-Louis writes that the fact that in 2Enoch the seer is seated next to God “suggests some contactwith the rabbinic Enoch/Metatron tradition.” C.H.T.Fletcher-Louis, Luke-Acts: Angels, Christology and Soteriology(WUNT, 2/94; Tübingen: Mohr/Siebeck, 1997) 154. Michael Mach alsosuggests that this motif is closely connected with the Metatronimagery. He notes that “the exaltation to a rank higher than thatof the angels as well as the seating at God’s side have theirparallels and considerable development in Enoch’s/Metatron’stransformation and enthronement as depicted in 3 Enoch.” M.Mach, “From Apocalypticism to Early Jewish Mysticism?” in: TheEncyclopedia of Apocalypticism (3 vols.; ed. J.J. Collins; NewYork: Continuum, 1998) 1.229–264 at 251.
83On the Adamic background of the Temptation narrative in Matthew andLuke see J.A. Fitzmyer, The Gospel According to Luke (2vols.; AB, 28, 28A; Garden City, NY: Doubleday, 1981) 1.512.
84A significant number of scholars believe that Matthew reflects theoriginal order of the threefold temptation story, and that Lukerepresents the inversion of this original order.
85Cf. Armenian LAE 14:1: “Then Michael summoned all theangels and God said to them, ‘Come, bow down to god whom Imade.’”
