Exegesis and the Naming of Angels in Ancient Judaism

Texte und Studien zum Antiken Judentum

Herausgegeben von Martin Hengel und Peter Schäfer

36

A Thousand Thousands Served Him

Exegesis and the Naming of Angels in Ancient Judaism

by

Saul M. Olyan

ART I BUS

J . C . B . Mohr (Paul Siebeck) Tubingen

Die Deutsche Bibliothek - CIP-Einheilsaufnahme

Olyan, Saul M.:

A thousand thousands served him: exegesis and the n a m i n g of angels in ancient J u d a i s m / by Saul M . O l y a n .

T ü b i n g e n : M o h r , 1993

(Texte und Studien zum antiken J u d e n t u m ; 36) I S B N 3-16-146063-4

N E : G T

© 1993 by J . C. B. M o h r (Paul Siebeck), P . O . Box 2040, D-7400 T ü b i n g e n .

This book m a y not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. T h i s applies particularly to reproductions, translations, microfilms a n d storage and processing in electronic systems.

T h e book was typeset by Guide-Druck in T ü b i n g e n using Baskerville typeface, printed by Guide-Druck in T ü b i n g e n on acid-free paper from Papierfabrik Buhl in Ettlingen and bound by Heinr. Koch in T ü b i n g e n .

ISSN 0721-8753

978-3-16-158778-8 Unveränderte eBook-Ausgabe 2019

OiÀog j u a x o g OXEJU] x g a x a i a . . . Sir 6:14

For John Choly

Acknowledgments

As always, it is a pleasure to recognize my debt and express gratitude to friends, colleagues and institutions for contributing to this project. Institutio- nal support came in the form of fellowships and stipends. The University of Winnipeg provided me with a research and travel grant to spend much of the summer of 1986 in Jerusalem where I undertook initial research on this project. I was most fortunate to receive Yale University's generous Morse Junior Faculty Leave Fellowship in October 1988, which released me from all

duties during the academic year 1989-90 in order to write the first draft of this monograph. Most recently, Brown University provided a stipend for the purposes of research and publication, a small amount of which was used to pay for a student assistant, Michael Dobbs, to check references in the final draft. I had the opportunity to present some of the material now in this book in papers at the Winnipeg Faculty Seminar in Bible (October 1986), at Yale University (February of 1987 and 1988; November 1990), at York University (March 1988), at the Annual Meeting of the Society of Biblical Literature, Chicago (November 1988), and at UCLA and Brown during February of 1992. I am pleased to acknowledge especially Baruch Halpern for fruitful conversations during my visit to York. The faculty and graduate student members of the Yale Greco-Roman lunch seminar provided interesting com- ments and reactions to a paper on angelic names in November 1990. Larry Hurtado made many helpful observations and offered his encouragement enthusiastically, particularly at the early stages of this project during two long Winnipeg winters, but also after my departure to New Haven. I am particu- larly grateful to Gary Anderson, Bentley Layton, J o h n Collins and Michael Stone, each of whom read all or some of the manuscript in its penultimate form and provided suggestions toward its improvement, as did the editors, Peter Schäfer and Martin Hengel. Finally, I would like to thank Peter Schäfer and Martin Hengel for their interest in my monograph, and for their agree- ment to publish it in their series.

This project has a long history. It began in 1986 with research into what

many scholars call »hypostatization,« and gradually came to focus on the

names and designations of angels, which begin to occur in texts of the Second

V i l i Acknowlegdments

Temple period but are found mostly in rabbinic and Hekalot materials.

Needless to say, I have learned m u c h from this enterprise, and hope that my biblical/Near Eastern perspective has produced results which will prove to be of interest to readers trained in various periods.

New H a v e n , CT. and Providence, RI., S u m m e r 1992 SaulM. Olyan

Contents

Acknowledgments V I I Abbreviations X I

I n t r o d u c t i o n 1 Chapter 1 Patterns in Angelic Exegesis 14

Chapter 2 T h e Exegetical Origins of the Angelic Brigades 31 Chapter 3 Exegesis a n d the N a m e s of Individual Angels 70 Chapter 4 Angelic N a m e s Derived from Divine A t t r i b u t e s

a n d Cultic Terms 88

Conclusion 116

Appendix: A Rough Chronology of Earliest Attestations 121

Bibliography 125 Index of Passages 133 Index of Authors 146

Abbreviations

A B A n c h o r Bible Abod. Zar. Abodah Zarah

AHw W. von Soden, Akkadisches Handwörterbuch Alph. R. Aqiba Alphabet of Rabbi Aqiba

A n B i b A n a l e c t a Biblica

A O A T Alter O r i e n t u n d Altes T e s t a m e n t Apoc.Abr. Apocalypse of Abraham

b. B a b y l o n i a n T a l m u d , followed by t r a c t a t e 2 Bar. 2 Baruch

3 Bar. 3 Baruch

BASOR Bulletin of the American Schools of Oriental Research

B D B F. B r o w n , S. R. Driver a n d C. A. Briggs, Hebrew and English Lexicon of the Old Testament

Ber. Berakot Bib Biblica

B K A T Biblischer K o m m e n t a r : Altes T e s t a m e n t BM S. W e r t h e i m e r , Batei Midrashot

B W A N T Beiträge zur Wissenschaft v o m Alten u n d N e u e n T e s t a m e n t B Z A W Beihefte zur Zeitschrift für die a l t t e s t a m e n t l i c h e Wissenschaft CBQ Catholic Biblical Quarterly

C B Q M S C a t h o l i c Biblical Q u a r t e r l y M o n o g r a p h Series C D C a i r o G e n i z a h text of the D a m a s c u s D o c u m e n t Cel. Hier. Pseudo-Dionysius, The Celestial Hierarchy CIS Corpus ¡nscriptionum Semiticarum

Cowley A. E. Cowley, Aramaic Papyri of the Fifth Century B. C.

CTA A. H e r d n e r (ed.), Corpus des tablettes en cunéiformes alphabétiques Deut. Rab. Deuteronomy Rabbah

EJ Encyclopaedia Judaica (1971) 1 En. 1 Enoch

2 En. 2 Enoch 3 En. 3 Enoch

Erub. Erubin Exod. Rab. Exodus Rabbah

Tg. Fragmentary Targum Gen. Rab. Genesis Rabbah

G K C E. K a u t z s c h (ed.) a n d A. E. Cowley (trans.), Gesenius'Hebrew Grammar

XII

Hek. Rab. Hekalot Rabbati Hek. Zut. Hekalot Zutarti

H K A T Handkommentar zum Alten Testament H N T Handbuch zum Neuen Testament H S M Harvard Semitic Monographs H S S Harvard Semitic Studies HTR Harvard Theological Review HUCA Hebrew Union College Annual Hui. Hullin

IDB G. A. Buttrick (ed.), Interpreter's Dictionary of the Bible ITQ Irish Theological Quarterly

JA OS Journal of the American Oriental Society J B Jerusalem Bible

JBL Journal of Biblical Literature J J S Journal of Jewish Studies JNES Journal of Near Eastern Studies JQR Jewish Quarterly Review JSS Journal of Semitic Studies JTS Journal of Theological Studies Jub. Jubilees

J . W. Flavius Josephus, The Wars of the Jews

KAI H. Donner and W. Röllig, Kanaanäische und aramäische Inschriften K B L. Köhler and W. Baumgartner, Lexicon in Veteris Testamenti libros Ketub. Ketubot

KU. Kilayim

KTU M . Dietrich et al. (eds.), Die Keilalphabetische Texte aus Ugarit L X X Septuagint

Mas. Asil. Massekel Asilut Mas. Hek. Massekel Hekalot

ME R. Margalioth, MaVake 'elyon Mek. R. Ish. Mekilta deRabbi Ishmael Midr. Hag. Midrash Haggadol Midr. Rab. Midrash Rabbah Midr. Teh. Midrash Tehillim Midr. Zut. Midrash Zuta

M T MassoreticText Ned. Nedarim

N J P S New Jewish Publication Society Version N T S New Testament Studies

Num. Rab. Numbers Rabbah O T L Old Testament Library

OTP J . Charlesworth (ed.), The Old Testament Pseudepigrapha PE Eusebius of Caesarea, Praeparatio Evangelica

Abbreviations

XIII

Pesiq. Rab Kah. Pesiqta deRab Kahana Pesiq. R. Pesiqta Rabbati Pirqe R. El. Pirqe Rabbi Eliezar Q Q u m r a n sigla:

1QH Hodayot (Thanksgiving Hymns): Q u m r a n , Cave 1 lQIsa" First copy of Isaiah: Q u m r a n , Cave 1

1QM Milhamah (War Scroll): Q u m r a n , Cave 1 1QS Serek Hayyahad\ Q u m r a n , Cave 1 1 Q Sb Appendix B (blessings) to 1QS

4 Q E na First copy of the Aramaic fragments of Enoch: Q u m r a n , Cave 4 4 Q E nc Third copy of the Aramaic fragments of Enoch: Q u m r a n , Cave 4 4Q§ir§ab Serek Sirot Olal Hassabbat: Q u m r a n , Cave 4

Qph. Rab. Qohelet Rabbah

RAC T. Klauser et al. (eds.), Reallexicon für Antike und Christentum RB Revue biblique

Ros. Has. Ros Hassanah RS Ras Shamra

RSV Revised Standard Version Sab. Sabbat San. Sanhédrin

SBLDS Society of Biblical Literature Dissertation Series SBLMS Society of Biblical Literature Monograph Series Sed. Rab. d. Ber. Seder Rabbah deBeresit

SJLA Studies in J u d a i s m in Late Antiquity

Synopse R Schäfer et al. (eds.), Synopse zur Hekhalot-Literatur T.Abr. Testament of Abraham

T. Jud. Testament of Judah T. Levi Testament of Levi T. Sol. Testament of Solomon

T. 12 Patr. Testaments of the Twelve Patriarchs Taan. Taanit

Tan. Tanhuma Tan. B. Tanhuma, ed. S. Buber

TDNT G. Kittel and G. Friedrich (eds.), Theological Dictionary of the New Testa- ment

TDOT G. J . Botterweck and H. Ringgren (eds.), Theological Dictionary of the Old Testament

Tg. Targum Tg.Jon. Targum Jonathan Tg. Neof. Targum Neofiti I Tg. Onq. Targum Onqelos Tg. Ps.-Jon. Targum Pseudo-Jonathan

TSAJ Texte und Studien zum Antiken J u d e n t u m TZ Theologische Zeitschrift

UF Ugarit-Forschungen Ug. VII Ugaritica VII

XIV

Vg. Vulgate

VT Vetus Testamentum

V T S u p Vetus Testamentum, Supplements

W U N T Wissenschaftliche Untersuchungen zum Neuen Testament Yalq. Sim. Yalqut Simoni

YJS Y a l e j u d a i c a Series

Texts from Q u m r a n are transcribed utilizing the following system:

letter in italic Seriously damaged; the reading is uncertain, letter in bold Damaged but the reading is fairly certain.

Introduction

N u m e r o u s scholarly treatments in this century have touched upon some aspect of the development of notions a b o u t angels, but few until recently have been systematic and detailed, and m u c h research remains to be done. Any comprehensive presentation of the angelic beliefs of ancient J e w i s h circles would be p r e m a t u r e at this j u n c t u r e , even though scholars have noted the lack of such a study for m a n y decades.

It was after all only very recently (1985) that the first edition of the Q u m r a n Angelic Liturgy appeared, surely one of the richest extant sources antedating the Hekalot literature.

Addition- al Q u m r a n texts which are forthcoming also contain materials of interest.

In the past two decades, a n u m b e r of i m p o r t a n t m o n o g r a p h i c works, articles, and chapters have appeared, contributing m u c h to the increase of our under- standing. E. U r b a c h ' s chapter in The Sages on rabbinic traditions about angels

1 H . B i e t e n h a r d , Die himmlische Welt im Urchristentum und Spätjudentum ( W U N T 2; T ü b i n - gen: M o h r / S i e b e c k , 1951)101: »Eine u m f a s s e n d e Angelologie des S p ä t j u d e n t u m s ist noch nicht geschrieben w e r d e n . « T h e use of the c o m m o n term »angelology« by scholars is p r o b l e m a t i c . It implies a single, systematic d o c t r i n e of angels, s o m e t h i n g that m a y h a v e existed for s o m e specific g r o u p s ( p e r h a p s the Q u m r a n sectarians), but certainly does not exist in r a b b i n i c texts (see the c o m m e n t s of P. Schäfer, Rivalität zwischen Engeln und Menschen [ S t u d i a J u d a i c a 8; Berlin: De G r u y t e r , 1975] 9, 233). T h e evidence for a systematic angelology is lacking also for the H e k a l o t ; 3 Enoch, for example, a p p e a r s to have at least three »angelologies.« So it would be misleading to speak of ancient J e w i s h »angelology« as such. (See the useful c o m m e n t s o f L . W . H u r t a d o , One God, One Lord. Early Christian Devotion and Ancient Jewish Monotheism [Philadelphia: Fortress, 1988] 24—25; even the notion of a Q u m r a n angelology has been challenged in the conclusions of the u n p u b l i s h e d M a n c h e s t e r P h . D . dissertation o f S . F . Noll, »Angelology in the Q u m r a n Texts,« [1979] 180, as cited by H u r t a d o , 138 n.24.) For this reason, I avoid using the t e r m , t h o u g h terms such as »beliefs in angels,« or »angelic notions« are h a r d l y felicitous; English simply does not have a c o m p a c t term such as G e r m a n Engellehre or Engelvorstellung.

2 C. N e w s o m , Songs of the Sabbath Sacrifice: A Critical Edition ( H S S 27; A t l a n t a : Scholars, 1985).

3 See for e x a m p l e 4 Q 3 9 0 , a n apocalypse a t t r i b u t e d to Ezekiel, w h e r e a class of angels called m a l ' ä k e h a m m a s t e m o t (»Angels of the Animosities«) occurs. In the W a r Scroll ( 1 Q M 13:11), Belial is called m a l ' a k m a s t e m a , a n d in Jubilees, Prince M a s t e m a plays a n i m p o r t a n t role as c o u n t e r p o i n t to G o d . (See also C D 16:5, w h e r e m a l ' a k h a m m a s t e m ä occurs.) But m a l ' ä k e h a m m a s t e m o t as a class occur only in the u n p u b l i s h e d materials.

4 Q 3 9 0 will be p u b l i s h e d by J o h n Strugnell.

2 I n t r o d u c t i o n

brings together much valuable and disparate material

; recent studies have examined the figure of the »Angel of the Lord« (maPak yhwh) and the angel as messenger from a number of vantage points

; and P. Schäfer's 1975 mono- graph focused on the infrequently explored problem of the relationship between humans and angels in rabbinic sources, and also included a survey of materials from the Second Temple period.

A number of other recent works examining aspects of angelic belief in ancient Judaism should be noted as well.

Few, however, are the studies that focus on the growth of notions about the angelic host in Second Temple, rabbinic and mystical texts. The emergence of angelic names and the designations for angelic divisions, a major aspect of this articulation, remains a topic largely unexplored. It poses a problem for historians attempting to understand developing belief, and has been widely noted as a salient characteristic of ancient and medieval Judaism in contrast to Israelite religion. Where pre-exilic and exilic biblical texts suggest a divine realm populated by thousands of unnamed angels praising God and serving him in war and in judgment, the materials of ancient and medieval Judaism present a very different picture: The angelic host is beyond counting, named and articulated in detail.

I intend to investigate the problem of the emerg- ence of angelic names and brigade designations in this monograph.

4 E. U r b a c h , The Sages. Their Concepts and Beliefs ( C a m b r i d g e : H a r v a r d University, 1987) 135-83, a translation o fH Z ' L . Pirqé'émunòt wedeòt ( J e r u s a l e m : M a g n e s , 1969).

5 V. H i r t h , Gottes Boten im Alten Testament (Theologische Arbeiten 32; Berlin:

Evangelische Verlagsanstalt, 1975); H . Röttger, Mal'ak Jahwe-Bote von Gott ( R e g e n s b u r g e r S t u d i e n zur T h e o l o g i e 13; F r a n k f u r t : Peter Lang, 1978); J . F o s s u m , The Name of God and the Angel of the Lord ( W U N T 36; T ü b i n g e n : M o h r / S i e b e c k , 1985).

6 Rivalität.

1 O t h e r recent works treating aspects of belief a b o u t angels include A . F . Segal, Two Powers in Heaven. Early Rabbinic Reports about Christianity and Gnosticism (SJLA 25; Leiden:

Brill, 1977) a n d H u r t a d o , One God, One Lord.

8 M a n y recent a n d older t r e a t m e n t s note the contrast b e t w e e n the presentation of angels in texts of the First T e m p l e period a n d in later sources; this is virtually a cliché of scholarship. Such works include W. Bousset a n d H . G r e s s m a n n , Die Religion des Judentums im Späthellenistischen Zeitalter ( H N T 21; 3rd ed.; T ü b i n g e n : M o h r / S i e b e c k , 1926) 3 2 0 - 2 1 , 325—29; G . F . M o o re , Judaism in the First Centuries of the Christian Era (3 vols.; C a m b r i d g e : H a r v a r d University, 1927) 1:403-404; H . B . K u h n , » T h e Angelology of the N o n - C a n o n i c a l J e w i s h Apocalypses,« JBL 67 (1948) 2 1 7 - 2 4 ; W.G. H e i d t , Angelology of the Old Testament

(Catholic University of A m e r i c a Studies in Sacred T h e o l o g y , Second Series, 24; W a s h i n g - ton: C a t h o l i c University of A m e r i c a , 1949) 101-11; Y . K a u f m a n , The Religion of Israel, trans, a n d a b r i d g e d by M . G r e e n b e r g ( H e b r e w ed., 8 vols., 1937-56; C h i c a g o : U n i v e r s i t y of Chicago, 1960) 63; G . von R a d , »M a l ' a k in the O T , « section B. of »angelos,« TDNT 1:79-80;

B i e t e n h a r d , Die himmlische Welt, 101; J . Michl, »Engel I I (jüdisch),« RAC 5 (1962) 64;

H . R i n g g r e n , Israelite Religion ( G e r m a n ed. 1963; P h i l a d e l p h i a : Fortress, 1966), 3 1 0 - 1 2 ; J . G u t t m a n n a n d A. M a r m o r s t e i n , »Angels, Angelology,« EJ 2:961; Schäfer, Rivalität, 73.

I n t r o d u c t i o n

3 A number of explanations have been proffered for the striking contrast between early (pre-exilic and exilic) and later descriptions of angels and the heavenly sphere. Critics typically cite one or a number of these theses when attempting to elucidate the growing general interest in things angelic, as well as specific changes in the description of the angelic host and the heavenly sphere. The developments include the emergence of named angels, classes of heavenly beings, angelic hierarchy, archangels, a complex of heavenly temp- les and cults, conflict between good and bad angels, expanding roles of angels in the human sphere, and characterization of angels. Some of the explana- tions are meant to account for specific characteristics of Jewish angelic belief;

others are asserted more broadly, as interpretive frameworks within which the wider developments of post-exilic angelic belief are to be understood.

(1) Aspects of the articulation of the angelic host, particularly the origin and reasons for the emergence of angelic names, have been left unelucidated, or even called a mystery by some baffled critics.

T h e compilation of lists of angelic n a m e s e x t a n t in p r e - m o d e r n J e w i s h a n d / o r C h r i s t i a n texts has a long tradition; s o m e of the following t r e a t m e n t s include etymologies along with citations. T h e quality of scholarship varies. M . S c h w a b , »Vocabulaire de l'angélologie d ' a p r è s les m a n u s c r i t s h é b r e u x de la B i b l i o t h è q u e Nationale,« in Mémoires présentés par divers savants à l'Académie des Inscriptions et Belles-Lettres de l'Institut de France, 1.10 (Paris: I m p r i m e r i e

¿Nationale, 1897) 113-430; s u p p l e m e n t , 1899. Widely cited a n d long utilized, this list is still of s o m e utility today, a n d includes n a m e s f r o m G r e e k a n d L a t i n m a t e r i a l s (New T e s t a m e n t a n d inscriptions). S c h w a b ' s methodology, as well as his etymologies, h a v e been criticized.

See U r b a c h , The Sages, 759 n.22 a n d Schäfer, ibid., 2 n.8 for citation of S c h w a b ' s critics. I n 1912, G . A . B a r t o n p u b l i s h e d a brief a n d very basic list of angelic a n d d e m o n i c n a m e s , t h o u g h w i t h o u t the unifying theoretical perspective his title would lead one to expect ( » T h e O r i g i n of the N a m e s of Angels a n d D e m o n s in the E x t r a - C a n o n i c a l Apocalyptic L i t e r a t u r e to 100 A . D . , « JBL 31 [1912] 156-67). E. Peterson, »Engel- u n d D ä m o n e n n a m e n . N o m i n a B a r b a r a , « Rheinisches Museum für Philologie, N.S. 75 (1926) 3 9 3 - 4 2 1 , includes angelic n a m e s preserved in Greek sources, but without a n y c o m p r e h e n s i v e perspective. R. M a r g a l i o t h , Mal'âkê 'elyôn (Jerusalem: M o s s a d H a - R a v K o o k , 1964), is a helpful a l p h a b e t i c a l listing of angelic n a m e s in the t a l m u d i m , all of the m i d r a s h i m , t a r g u m i m , z o h a r a n d y a l q u t i m , but w i t h o u t analysis. Again, see the criticisms of U r b a c h , ibid., 759 n.22. Michl, »Engel V ( E n g e l n a m e n ) , « RAC 5 (1962) 2 0 1 - 2 3 9 , is a very useful t r e a t m e n t presented as a n initial (incomplete) w o r k u p . M a t e r i a l s f r o m J e w i s h a n d C h r i s t i a n e p i g r a p h i c sources are in- c l u d e d . M . M a r g a l i o t h ' s edition of Sêper hârâzîm. hû' sêper késâpîm mittëqûpat hattalmûd (Tel Aviv: Yediot A h a r o n o t , 1966) includes a n index of angelic n a m e s in t h a t work ( 1 5 8 - 6 6 ) . Finally, there is G. D a v i d s o n ' s A Dictionary of Angels (New York a n d L o n d o n : Free Press, 1967), a n eclectic work by a non-specialist i n t e n d e d for a p o p u l a r audience.

9 Bousset devoted several pages in his t r e a t m e n t of »angelology« to a general discussion of classes a n d individual angels (ibid., 3 2 5 - 2 9 ) . H e described the multiplication of n a m e d angels as a n unsolved p r o b l e m f r o m the perspective of the history of religions (327). Von R a d , w h o otherwise followed Bousset closely, a d d e d t h a t the e m e r g e n c e of »a veritable angelology« in the post-exilic period is »a s t r a n g e p h e n o m e n o n « (ibid., 78—79). M o o r e

4

(2) Some of these changes have been explained as a result primarily of contacts with foreign powers, particularly the influence exerted by Babylo- nian and Persian cultures; the foreign influence thesis has also been used as a paradigm to explain the broad changes in angelic belief of the period after the exile.

noted that the a s s i g n m e n t of n a m e s to angels was »a very significant step,« but said little else a b o u t it (ibid., 403). B i e t e n h a r d stated: »Die religionsgeschichtlichen H i n t e r g r ü n d e u n d Z u s a m m e n h ä n g e sind hier noch nicht restlos geklärt; vor allem ist noch u n e r k l ä r t das starke U m s i c h g r e i f e n des E n g e l g l a u b e n s seit der Zeit des E x i l s . . . « (ibid., 101). H . L . Strack a n d P. Billerbeck, in their oft cited m u l t i v o l u m e reference work, provided no e x p l a n a t i o n for these developments, t h o u g h they are described (Kommentar zum Neuen Testament aus Talmud und Midrasch [ M u n i c h : C . H . Beck, 1922-28] 2 : 8 9 - 9 0 on the n a m e s of angels;

3:581 - 8 4 on classes of angels). R i n g g r e n described the changes of the post-exilic period but offered no helpful e x p l a n a t i o n s for the e m e r g e n c e of personal n a m e s a n d n a m e d divisions, or a n y other aspect of the articulation of the host. H e considered the possibility of foreign influence, b u t was generally u n c o n v i n c e d ; in the end, he was content to state that »the other aspects of a n g e l o l o g y . . . can p r o b a b l y be explained on the basis of the ancient concept of the heavenly court« (ibid., 3 1 0 - 1 2 ) . W h a t he m e a n t specifically is not clear to me. K u h n ' s t r e a t m e n t is very general a n d descriptive, a n d provides no e x p l a n a t i o n s for the n a m e s , t h o u g h he does invest s o m e effort into a refutation of Bousset's general perspective (ibid., 2 2 2 - 2 2 4 on n a m e s a n d classes). H e i d t devoted eleven pages to a discussion of »specific characteristics of post-exilic angelology,« b u t provided n o e x p l a n a t i o n for the develop- m e n t s u n d e r consideration, t h o u g h he considered a n d then criticized the foreign influence hypothesis as well as the distant G o d view (Angelology, 101-11). R . Y a t e s noted the expansion of notions a b o u t angels in the Second T e m p l e period, »especially with regard to their n u m b e r s , n a m e s , a n d f u n c t i o n s . . . « but offered no e x p l a n a t i o n s (»Angels in the O l d T e s t a m e n t , « 1TQ 38 [1971] 167). Schäfer's t r e a t m e n t of angelic classes is descriptive, offering no n o t e w o r t h y interpretive c o m m e n t s ; little is said a b o u t angelic n a m e s (Rivalität, 9 5 - 9 7 , 132, 169). M a n y other t r e a t m e n t s could be cited in this regard.

10 T h e influence of B a b y l o n i a n a n d / o r Persian ideas on J e w i s h angelic beliefs has been a r g u e d or m e n t i o n e d in passing in m a n y t r e a t m e n t s . Some critics have been convinced t h a t foreign notions exerted a p r o f o u n d influence on the articulation of the angelic host, while others have a r g u e d for the foreign etiology of p a r t i c u l a r beliefs or characteristics of J e w i s h angelic notions. T h e idea o f f o r e i g n influence is very old, a n d was especially p o p u l a r earlier in the century, w h e n it was virtually u b i q u i t o u s in scholarship. A. K o h u t believed t h a t J e w i s h angelic notions h a d been influenced by Persian ideas, a n d p r o d u c e d a m a j o r a n d influential piece of scholarship to that effect in the m i d - n i n e t e e n t h century (Die jüdische Angelologie und Dämonologie in ihrer Abhängigkeit vom Parsismus [Leipzig, 1866], as cited a n d discussed by Schäfer, ibid., 1 a n d n . l ) . Bousset a r g u e d for B a b y l o n i a n influence in his discussion of the idea of the archangels, the angels of the 12 m o n t h s of the year a n d the seven heavens (ibid., 326 a n d nn., a n d 4 9 9 - 5 0 0 ) ; in the wider discussion o f f o r e i g n contacts ( 4 6 9 - 5 2 4 ) , he asserted Persian influence as well, particularly on a p o c a l y p t i c d u a l i s m ; he also considered the possibility of Persian influence on the idea of the archangels (499).

G . H ö l s c h e r t h o u g h t foreign influence was to be seen in the e m e r g e n c e of n a m e d angels a n d in the idea of six or seven a r c h a n g e l s (Geschichte der israelitischen und jüdischen Religion [ S a m m l u n g T ö p e l m a n n 7; Giessen: T ö p e l m a n n , 1922] 184; his discussion of Persian a n d B a b y l o n i a n influences occurs on 163-69). M o o r e believed Persian influence » p r o b a b l e « on the d e v e l o p m e n t of the i m a g e of a celestial court (ibid., 401 n.6), b u t was m u c h m o r e

I n t r o d u c t i o n

5 (3) Magical activities constitute a primary stimulus according to some scholars, particularly in the generation of angelic names.

(4) A considerable number of scholars even up to the present have labored under the influence of notions given their classic and most memorable formu- lation by Wilhelm Bousset. In these treatments, some or many aspects of the development of angelic belief are explained by a supposed transcendence and resulting inaccessibility of God to his people in the Second Temple period.

restrained in his views on this m a t t e r t h a n o t h e r early critics. K u h n believed t h a t Persian ideas were behind the e m e r g e n c e of hierarchy in the angelic host (ibid., 222). Likewise B i e t e n h a r d , Die himmlische Welt, 11-17 on cosmology.

O t h e r s have been m o r e skeptical a b o u t the extent of foreign influence. Michl considered the possibility of such influence in passing, n o t i n g the r a b b i n i c tradition t h a t the n a m e s of the angels were b r o u g h t to J u d a h after the exile in Babylon (»Engel I I [jiidisch],« 64). Von R a d a c k n o w l e d g e d some foreign influence, b u t insisted it c a n n o t in itself explain the d e v e l o p m e n t s of the post-exilic period (ibid., 79). I n contrast to von R a d in section B, G . Kittel traced apocalyptic d u a l i s m a n d the »associated d e v e l o p m e n t of the doctrine of angels,« to foreign, especially Persian sources in a very general discussion in section C of the TDNT article »angelos« ( » T h e D o c t r i n e of Angels in J u d a i s m , « 81). A d d i t i o n a l early t r e a t m e n t s a d v o c a t i n g foreign influence on developing notions a b o u t angels were cited by H e i d t , Angelology, 102 n.99. Recently, L. H . Schiflman speculated that foreign influence m i g h t have been a factor in the e m e r g e n c e of n a m e d angels in m e r k a b á speculation (»Merkavah Speculation at Q u m r a n : T h e 4 Q Serekh Shirot 'Olat ha-Shabbat,« in Mystics, Philosophers, and Politicians. Essays in Jewish Intellectual History in Honor of Alexander Altmann, ed.

J . R e i n h a r z a n d D. Swetschinski with K.P. Bland [Duke M o n o g r a p h s in M e d i e v a l a n d R e n a i s s a n c e Studies 5; D u r h a m , N.C.: D u k e University, 1982] 46).

11 G . Scholem, noting the o p a q u e c h a r a c t e r of n u m e r o u s angelic n a m e s in Hekalot sources such as 3 Enoch a r g u e d that these n a m e s were secret, a n d h a d their origin in magic.

T h i s he related to J o s e p h u s ' s oft cited r e m a r k a b o u t the Essenes keeping angelic n a m e s secret (J. W. 2.8.7 p a r . 142), speculating that such traditions m a y well go back to the Essenes (Jewish Gnosticism, Merkabah Mysticism, and Talmudic Tradition [New York: J e w i s h Theologi- cal S e m i n a r y , 1960] 48). In light of this a r g u m e n t , it is interesting to note that the Q u m r a n Angelic Liturgy ( 4 Q § i r S a b ) does not m e n t i o n the personal n a m e of a n y angel, t h o u g h other Q u m r a n texts do (eg. Michael, 1 Q M 9:15, 16; 17:6, 7; Gabriel, 1 Q M 9 : 1 6 ; R a p h a e l , 1 Q M 9:15; Sariel, 1 Q M 9:15). J u s t how secret was the secret? P . A l e x a n d e r h a s pointed out t h a t s o m e angelic n a m e s in mystical texts h a d their origin in glossolalia, others in theurgical activities such as g e m a t r i a , n o t a r i k o n a n d t e m u r a h . T h e general interest in angelic n a m e s in H e k a l o t texts is to be explained partially by their magical value ( » 3 [ H e b r e w Apocalypse of] E n o c h , « OTP 1:234, 242; see also the r e m a r k s of G u t t m a n n a n d M a r m o r s t e i n in

»Angels, Angelology,« 965, a n d I. G r u e n w a l d , Apocalyptic and Merkavah Mysticism [Arbeiten zur G e s c h i c h t e des Antiken J u d e n t u m s u n d des U r c h r i s t e n t u m s 14; Leiden: Brill, 1980]

2 2 9 - 3 1 ) . T h e n a m e s of angels a r e used in i n c a n t a t i o n s a n d exorcisms in the Testament of Solomon, as well as in such magical works as Seper Ha-Razim ( M a r g a l i o t h , Seper hardzim, intro, 8 - 9 ; G r u e n w a l d , ibid., 2 2 6 - 2 7 , on M a r g a l i o t h ' s edition a n d its limitations). G r u e n w a l d c h a r a c t e r i z e d the angelic n a m e s in Seper Ha-Razim as » r a t h e r u n u s u a l a n d mostly incom- p r e h e n s i b l e . . . « (ibid., 229). See also the c o m m e n t s of Schiflman, ibid., 46: » O n e of the p r i m e stimuli for the d e v e l o p m e n t of a m u l t i t u d e of [angelic] n a m e s is their magical use, either to b r i n g a b o u t the vision or for o t h e r p u r p o s e s , « citing Scholem.

6

Angels, along with the so-called »hypostases,« become the primary or even exclusive conduit to God (Mittelwesen); naturally interest in them would increase dramatically, giving rise to new beliefs about them. Like the foreign influence thesis, this view has been presented as a paradigm intended to explain the broader changes in angelic belief after the exile of the sixth century BCE.

(5) The influence of gnostic ideas on Jewish angelic belief, particularly on the idea of angelic opposition to humans, has been asserted.

(6) »Internal Jewish developments« are sometimes presented as a vague and not particularly helpful category of explanations for some or most of these changes.

Often, however, specific changes or motives initiating change are presented and argued. An example is Urbach's thesis that the avoidance of anthropomorphism is the major thrust behind the addition of angels to Amoraic stories

; another is Kadushin's view that angels aid in the elabora-

12 Bousset and G r e s s m a n n , Religion, 319-21, 3 2 9 - 3 1 ; E. Meyer, Ursprung und Anfänge des Christentums (3 vols.; Stuttgart and Berlin: J . G . Cotta'sche, 1921) 111; E. Sellin, Theologie des Alten Testaments (2nd ed.; Leipzig: Quelle & Meyer, 1933) 47: the angels »werden genau klassifiziert und erhalten sogar Eigennamen. Sie müssen die i m m e r grösser w e r d e n d e Kluft zwischen d e m ganz überweltlichen Gott und der Erde ausfüllen«; Michl, »Engel I I (jüdisch),« 64; Von R a d , »Mal'ak in the OT,« 79. N u m e r o u s others could be cited. T h e idea of a distant G o d and the need for intermediaries such as angels was not Bousset's; it appears in earlier formulations, for example that of A.F. Gfrörer (1831) a n d F . W e b e r (1880). See the detailed discussion of G.F. Moore, »Christian Writers on J u d a i s m , « HTR 14 (1921) 2 2 7 - 2 5 4 (227 on Gfrörer and 2 2 8 - 3 7 on Weber; Bousset is discussed on 2 4 1 - 4 8 ) . A more recent discussion of the work of these men and their influence is found in A . M . Goldberg, Untersuchungen über die Vorstellung von der Schekhinah in der rabbinischen Literatur (Studia J u d a i c a 5; Berlin: De Gruyter, 1969) 1 - 2 .

13 See for example A. A l t m a n n , » T h e Gnostic Background of the R a b b i n i c A d a m Legends,« JQR 35 (1944/45) 371-91; J . Schultz, »Angelic Opposition to the Ascension of Moses and the Revelation of the Law,« JQR 61 (1970/71) 2 8 2 - 3 0 7 (as cited by Schäfer, Rivalität, 3 a n d 220 nn.6—7). Scholarly use of terms such as »gnostic« or »Gnosticism« can be problematic; see the methodological discussion of B. Layton in his review of G . A . G . Stroumsa, Another Seed: Studies in Gnostic Mythology, in RB 94 (1987) 608—13. (An introduc- tion to the various corpora of gnostic and related writings can be found in B. Layton, The Gnostic Scriptures [Garden City: Doubleday, 1987], including historical essays a n d bibliogra- phy.)

14 Moore wondered whether developments such as the elaboration of angelic orders a n d the emergence of a complex hierarchy of n a m e d angels were due to internal J e w i s h developments or to foreign influence or both. Unfortunately, he did not elaborate (Judaism 1:404). Similarly, Ringgren asserted that the idea of a divine council could likely explain m a n y if not most of the changes in angelic belief. J u s t how he did not say (Israelite Religion, 312). In contrast, Schäfer begins his book with the p r o g r a m m a t i c assertion that the inner- J e w i s h / C a n a a n i t e matrix m u s t be the focus of the study of developing ideas a b o u t angels

(ibid., 1).

15 The Sages, 149-50, 152-57. See Schäfer's critique of U r b a c h ' s a r g u m e n t (ibid., 5).

Introduction 7

tion of God's activities in relation to Israel and the world.

The role play- ed by changing ideas about God in the elaboration of angelic beliefs has occasionally been noted. In some Jewish sources from the Second Temple period, God tends to become dissociated from any actions perceived as evil or questionable; angels emerge as actors in God's place in the retelling of biblical stories. Examples of this include the role of the Prince Mastema in the Jubilees version of the Binding of Isaac, or Satan in the Chronicles version of David's census. In both cases, the angelic figure is accorded responsibility for actions of God in the biblical text that must have seemed questionable to the writer of Jubilees and the Chronicler.

This and other types of exegesis have their place within the rubric of internal Jewish de- velopments. Scholars have frequently alluded to exegesis or occasionally mentioned it outright as the source of specific angelic names or more com- monly, the names of angelic classes or the names of heaven.

In the rare

16 Angels, for the rabbis, »serve as background to bring out the more prominently, in concrete fashion, God's active love for mankind and for the w o r l d . . . t h e y enhance the vividness with which God's justice is apprehended, both in reward and punishment . . . they serve to underline the vast importance of T o r a h . . . they bring into relief God's concern for I s r a e l . . . « (The Rabbinic Mind [New York: J e w i s h Theological Seminary, 1952] 186-87). A version of this position has been defended recently by Hurtado (One God, One Lord, 27).

17 Jub. 17:15-18:19, cp. Genesis 22; 1 Chron 21:1: w a y y a ' ä m ö d sätän 'al-yisrä'el wayyäset 'et-däwid limnot 'et-yisrä'el, cp. 2 S a m 24:1: wayyösep 'ap-yhwh lahäröt bey- isrä'el wayyäset 'et-däwid bähem le'mör lek meneh 'et-yisrä'el we'et-yehüdä. See Michl,

»Engel II (jüdisch),« 66—67 who mentions some of the later treatments of difficult bibli- cal stories. In Jub. 48:2, it is M a s t e m a who attempts to kill Moses (cp. Exod 4:24, where it is God); in the L X X of Exod 4:24, as in the Tg. Onq. and the Tg. Ps.-Jon., it is the angel of the Lord. M a n y similar examples could be cited. God has not become distant and inaccessible; only dissociated from ethically questionable acts in certain sources.

18 See Bietenhard, Die himmlische Welt, 8 - 1 0 , and J . Strugnell, » T h e Angelic Liturgy at Q u m r a n - 4Q Serek Sirot 'Ölat H a s s a b b ä t , « Congress Volume: Oxford, 1959 ( V T S u p 7;

Leiden: Brill, 1960) 328 and n.3, on the names of heaven derived exegetically. Strugnell acknowledged the importance of the exegesis of Ezekiel's vision and other theophanic texts in the elaboration of the angelic host and the heavens: » T h e method by which such an increase in detail is gained seems to be a very often tenuous biblical e x e g e s i s . . . « (ibid., 344). Michl, »Engel (jüdisch),« 78, commented on the angelic class O p h a n n i m :

»Die eigenartigen Räder am Thronwagen J a h w e s bei Ez. 1, 15/21; 10, 6/13 wurden weiterentwickelt zu einer Klasse himmlischer Wesen.« This type of brief remark on angelic divisions is common in the literature. Gruenwald, in his treatment of the mysti- cal work Reujot Yehezqel, argued that the names of the merkäbä were derived exegetically from theophanic texts in the Hebrew Bible (Apocalyptic, 137). Newsom, Songs of the Sab- bath Sacrifice, 25 commented on rühot/rühe: » O n e of the most common designations for angels at Qumran, [they are] exegetically based on biblical passages such as Num 16:22; 27:16; Ps 104:4 ( L X X 103:4).« SchifFman, »Merkavah Speculation,« 4 5 - 4 7 em- phasized the importance of exegesis in deriving information about angels and the

8

instance, exegesis has received careful attention as a mode of developing belief in angels.

These explanations, characteristic of the literature, vary in terms of their relative merit. T h e first provides no answers, and so requires no discussion.

T h e second, foreign influence, has been justly criticized for some of its applications (eg. the derivation of the archangels and their n u m b e r , as well as the C h e r u b i m , from Babylon)

; it is however recognized to have some validity, particularly for explaining aspects of Q u m r a n apocalyptic dual- ism.

T h e third explanation, the influence of magic, has been shown to be useful for elucidating m a n y of the more obscure angelic names occurring in Hekalot texts a n d J e w i s h theurgical materials from the first millennium C E .

T h e fourth, the inaccessible G o d and the resulting need for inter- mediaries (Mittelwesen), is now widely discredited, both for the anti-Jewish bias underlying its classic formulations and for a lack of supporting evi- dence.

T h e fifth position, the influence of gnostic ideas, m a y explain certain

heavenly realm in 4 Q § i r S a b , t h o u g h he speculated t h a t »only later, p e r h a p s u n d e r fore- ign influence, did magical a n d i n c u b a t i o n elements a n d angelic n a m e s become part of the s p e c u l a t i o n . . . « (46).

19 See D . J . H a l p e r i n , » T h e Exegetical C h a r a c t e r of Ezek. X 9 - 1 7 , « VT 26 (1976) 129-41, w h o a r g u e d t h a t the O p a n n i m are already viewed as a b r i g a d e of angels in Ezekiel 10; idem., » M e r k a b a h M i d r a s h in the S e p t u a g i n t , « JBL 101 (1982) 3 5 1 - 6 3 ; a n d idem., The Faces of the Chariot. Early Jewish Responses to Ezekiet's Vision ( T S A J 16; T ü b i n g e n : M o h r / Siebeck, 1988) 3 9 - 4 8 , 5 7 - 5 8 , 7 5 - 7 6 , a n d passim. I shall consider H a l p e r i n ' s treatments in my discussions a h e a d . H e h a s m u c h to say of i m p o r t a n c e . See also SchifFman, ibid.

2 0 See the t r e a t m e n t of H e i d t , Angelology, 102, 105, 107—109, w h o refuted assertions of the foreign origin of the C h e r u b i m a n d the idea of the seven w h o s t a n d before God (Tobit

12:15); R i n g g r e n , Israelite Religion, 312; Schäfer, Rivalität, 1; Von R a d , »MaCak in the O T , « 79, asserted the limited usefulness of the foreign influence hypothesis.

2 1 See the discussion of S. S h a k e d , » Q u m r a n a n d I r a n : F u r t h e r Considerations,« Israel Oriental Studies 2 (1972) 4 4 3 - 4 6 ; R . N . Frye, » Q u m r a n a n d I r a n : T h e State of Studies,« in Christianity, Judaism and Other Greco-Roman Cults: Studies for Morton Smith at Sixty, ed.

J . N e u s n e r (SJLA 12; Leiden: Brill, 1975) 3: 167-74, cited a n d discussed in the survey of J J . Collins, »Apocalyptic L i t e r a t u r e , « in Early Judaism and its Modern Interpreters, ed. R.A.

K r a f t a n d G . W . E . N i c k e l s b u r g (Atlanta: Scholars, 1986) 354. Hellenistic ideas influencing apocalypticism, as well as astrology, are also discussed.

2 2 For example, the n a m e ' a z b o g ä , 3 En. 18:22 (=Synopse, sec. 8 6 3 > 2 7 M l 118b/3), equals the n u m b e r eight by m e a n s of g e m a t r i a (Alexander, »3 [ H e b r e w Apocalypse of]

Enoch,« 242); but note the (folk) etymology p r o v i d e d in 3 En. 18:22, relating the n a m e to the v e r b ' ä z a r a n d to b e g ä d i m . Such folk etymologies have a long tradition; they are r a t h e r c o m m o n in the earliest traditions of the P e n t a t e u c h . A z b o g a h occurs in earlier H e k a l o t materials such as Hekalot Zutarti a n d Hekalot Rabbati (eg. Synopse, sec. 364 N 18a/25; 415 N 23b/18; 302 N 14b/28).

2 3 Critiques of this position are now c o m m o n p l a c e , t h o u g h the viewpoint persists in certain circles (see n.12). See especially M o o r e , » C h r i s t i a n Writers on J u d a i s m , « 2 4 1 - 4 8 for a detailed critique of Bousset et al. a n d Judaism, 4 0 4 - 4 0 5 , for a n alternative thesis

I n t r o d u c t i o n

9

features of angelic belief, though this remains u n p r o v e n .

T h e sixth explana- tion, the idea that internal developments in the religion of Israel are responsi- ble for changes witnessed in the Second Temple period and later, must now be considered. U r b a c h ' s thesis (the avoidance of a n t h r o p o m o r p h i s m ) may have some validity, but is intended only to explain features of Amoraic texts in contrast to the materials of the T a n n a i m . K a d u s h i n ' s view has appeal, but it is also restricted in scope to rabbinica. Neither of these positions illustrates mechanisms by which the angelic host became articulated. Finally, exegesis remains relatively unexamined. An a d e q u a t e framework for understanding the general trends u n d e r discussion is still lacking, though certain explana- tions are applicable to specific cases.

M a n y characteristics of the development of ideas about angels in Second Temple, rabbinic and mystical texts fit squarely within the wider exegetical framework characteristic of Jewish literature from the late Second Temple period on. As collections of sacred literature emerged in the latter half of the Second Temple period in various J e w i s h communities (»canons« of H e b r e w Scripture in modern usage),

so apparently did the priority of exegesis as a m o d e of increasing knowledge about the divine realm. T h e literature of the late first millennium B C E and early first millennium C E (including the late biblical books) is replete with rewritings of biblical stories which address exegetical needs directly (eg. Chronicles, Jubilees, Pseudo-Philo's Liber Anti-

; in addition, close

(developing beliefs in angels represent »a naive w a y of i m a g i n i n g the m e d i a t i o n of G o d ' s word a n d will in the universe by personal agents,« not a n especially useful alternative);

K u h n , »Angelology,« 2 2 8 - 3 0 ; Heidt, Angelology, 109-11; B i e t e n h a r d , Die himmlische Welt, 103-104; E.P. Sanders, Paul and Palestinian Judaism ( P h i l a d e l p h i a : Fortress, 1977) 2 1 2 - 1 7 ; H u r t a d o , One God, One Lord, 22—27. For a critique of Bousset et al. on »hypostases,« see G o l d b e r g , Untersuchungen, 1 - 7 .

2 4 See n.13, a n d Schäfer's discussion (Rivalität, 2 1 9 - 2 2 0 ) . Schäfer has a r g u e d that the extent of gnostic influence on r a b b i n i c notions a b o u t angels r e m a i n s to be d e m o n s t r a t e d , a n d this seems to be a n a p t assessment in my view.

2 5 T h e process of canonization was g r a d u a l a n d m u s t h a v e occurred simultaneously in various communities. T h e best e x t a n t evidence comes f r o m Q u m r a n . See J . A . Sanders, Canon and Community ( P h i l a d e l p h i a : Fortress, 1984); I . H . Eybers, » S o m e Light on the C a n o n of the Q u m r a n Sect,« in The Canon and the Masorah of the Hebrew Bible. An Introductory Reader, ed. S.A. L e i m a n (New York: K T A V , 1974) 2 3 - 3 6 . S.A. L e i m a n , The Canonization of Hebrew Scripture ( H a m d e n : A r c h o n , 1976) is a general analysis with s o m e v a l u a b l e material, especially the collection of d i s p a r a t e r a b b i n i c evidence, a n d the insight r e g a r d i n g levels of canonicity. T h e book m u s t , however, be used with care, because L e i m a n ' s m e t h o d o l o g y is not always sound.

2 6 T h e »rewritten Bible« (Vermes) was a p o p u l a r literary type of the Second T e m p l e period, m u c h studied in recent years. See D . J . H a r r i n g t o n ' s review article, » T h e Bible R e w r i t t e n (Narratives),« in Early Judaism, 239—47, a n d Nickelsburg, » T h e Bible R e w r i t t e n

10 I n t r o d u c t i o n

word-by-word exegeses of Scriptural texts are extant (the pesarim; l l Q M e l - chizedek; passages in CD and 1QS).

Stories were amplified, details were filled in or adjusted, textual and theological difficulties (cruces) were addres- sed creatively, since the biblical text was alive and the font of continuing revelation to Jews.

In a word, Scripture was contemporized. After a short hiatus in the extant sources, this creative tendency reappeared in theTannai- tic midrashim, and then in later rabbinic sources. Many of the aggadic traditions of the rabbis in fact go back well into the Second Temple period, as numerous studies have now demonstrated.

I argue that this tendency to fill in the gaps, to increase knowledge, to derive information from the biblical text, so well described by a number of scholars with respect to midrash,

is precisely what was at work from the beginning in the gradual articulation of the angelic host. The biblical text became the focus of intense exegetical scrutiny. Through careful study of the text, ancient and medieval exegetes discovered new information about angels: their names, the designations of their orders, their functions, their appearance, even their personalities. The picture of the wider heavenly sphere was filled out in great detail, especially in the Hekalot corpus.

It is within this wider exegetical framework that I wish to examine specifi- cally the emergence of angelic names and brigade designations in Second

a n d E x p a n d e d , « in Jewish Writings of the Second Temple Period, ed. M . E . Stone ( C o m p e n d i a R e r u m I u d a i c a r u m ad N o v u m T e s t a m e n t u m 2; Assen: V a n G o r c u m ; P h i l a d e l p h i a : For- tress, 1984) 8 9 - 1 5 6 .

2 7 See M.P. H o r g a n ' s review article, » T h e Bible E x p l a i n e d (Prophecies),« in Early Judaism, 2 4 7 - 5 3 on the p e s a r i m ; D. D i m a n t , » Q u m r a n Sectarian Literature,« in Jewish

Writings, 5 0 3 - 5 1 4 .

2 8 Countless examples of biblical i n t e r p r e t a t i o n f r o m the N e w T e s t a m e n t could be m e n t i o n e d here in this review of ancient J e w i s h exegesis. See for e x a m p l e Gal 3:6—14;

4 : 2 1 - 3 1 ; R o m 4 : 1 - 2 5 . O n less obvious scriptural exegesis in Paul, see the recent work of R.B. H a y s , Echoes of Scripture in the Letters of Paul (New H a v e n : Yale University, 1989).

2 9 J . H e i n e m a n n , 'Aggadot wetdleddtehen ( J e r u s a l e m : K e t e r , 1974); for recent examples, see F.J. M u r p h y , »Divine Plan, H u m a n P l a n : A S t r u c t u r i n g T h e m e in Pseudo-Philo,« JQR 77 (1986) 5—14, on the story of A m r a m a n d the elders; G . A . A n d e r s o n , »Celibacy or C o n s u m m a t i o n in the G a r d e n ? Reflections on Early J e w i s h a n d C h r i s t i a n I n t e r p r e t a t i o n s of the G a r d e n of E d e n , « HTR82 (1989) 121-48; a n d S . M . O l y a n , » T h e Israelites D e b a t e their O p t i o n s at the Sea O f Reeds: LAB 10:3, its Parallels, a n d Pseudo-Philo's Ideology a n d B a c k g r o u n d , «J B L 110 (1991) 7 5 - 9 1 .

3 0 I. H e i n e m a n n , Darke haaggada ( J e r u s a l e m : M a g n e s , 1970) on the notion of creative philology; J . H e i n e m a n n , ibid., passim; J . K u g e l , » T w o I n t r o d u c t i o n s to M i d r a s h , « Proof- texts 3 (1981) 131-55. K u g e l discusses the acrostic Psalm 145 with missing »n« verse as the focus of m i d r a s h i c exposition. G a r y A . A n d e r s o n directed me to the work of I. a n d J . H e i n e m a n n a n d K u g e l on this subject w h e n we discussed a n early f o r m u l a t i o n of m y

ideas a b o u t the role of exegesis, a n d particularly the i m p o r t a n c e of textual cruces, in the generation of angelic n a m e s ( F e b r u a r y , 1988).

Index of Passages

Hebrew Bible ^8:28

9:7

26n 26n

Genesis 9:12

9:34

26n 26n

1 45 n 10:1 26n

3:24 16, 29n, 31, 71, 71n, 10:20 26n

72, 72n, 79 10:27 26n

8:22 114 11:10 26n

18-19 16 12:13 17n

19:24-25 84 12:23 17n, 99n, 103

19:25 84 14 19,19n

19:29 84 14:4 26n

22 7n, 25 14:8 26n

22:1 20 14:17 26n

22:11 17 15 19, 19n

22:15 17 23:20-21 17, 17n, 92n

27:41 66 23:21 88,92

29:30-30:24 85n 23:23 17n

30:38 112n 24:1 29,30

30:41 112n 25:18-20 31n

32:23-32 85n 25:30 106n

32:25-33 109 26 passim 113n

32:32 108 26:1 31n

35:16-18 85n 26:15-30 l l l n

46:17 72n 26:29 111

49:23 66 26:30 111

50:15 66 33:14

33:14-15

106, 106n 106, 108

Exodus 33:15 106, 106n

2:16 4:21 4:24 4:24-25 7:3 7:13

112n 26n

7n, 25,27,27n 27,28 26n 26n

35:11 35:13

113n 106n 2:16

4:21 4:24 4:24-25 7:3 7:13

112n 26n

7n, 25,27,27n 27,28 26n 26n

36 passim 36:8 37:7-9 39:36

113n 31n 31n 106n 7:14

7:22

26n

26n ^Leviticus

8:11 26n 16 87,88,109,11(

8:15 26n 115,117,119

134 Index of Passages

16:8 110-111, llOn

16:10 110

16:26 110

Numbers

1:52 58n

2 passim 58n

3:36 l l l n

4:7 106n

4:20 85

4:31 l l l n

7:89 31n

10 passim 58n

16:22 7n,61n

17:11 103-104, 104n

26:45 72n

27:16 7n, 61n

34:23 72n

Deuteronomy

4:19 19, 20n

4:37 106,109

9 101

9:19 101, lOln, 102

12:5 92 n

12:21 92 n

14:24 92 n

16 passim 92 n

16:2 9 2 , 9 2 n , 93

28:25 77n

29:22 83n

29:25 19, 20n

29:27 lOln,103n

32 19n

32:8-20 20n

3 2 : 8 - 9 19, 19n, 20n

32:9 20n

32:13 20n

32:22 71n,72

33:2 15-16, 16n, 57,95

Joshua

5:13-15 16

8:13 76n

Judges

4 14n,19

5 14n,15n,19

5:20 11:13 1 Samuel

4:4 21:7 30:8 30:15 30:23 2 Samuel

6:2 7:11 b—16 19:23 22:11 22:11-16 24 24:1 24:16 1 Kings

6:15 6 : 2 3 - 2 8 6:29 7:48 8 : 6 - 7 11:24 11:36 14:21 15:1-5 19 19:2 19:11 19:11-12 22:21 22:21-23 2 Kings

2:1 2:11 3:27 5:2 5:10 6:2 6:5 6:23 8:16-19

15 15n

31 106n 59n 59n 59n

31 95n 18n 31, 31n 31n 20 7n

17n, 99n, 103n

112-113, 112n-113n 31n

31n 106n 31n 59n 92 n 92n 95n 119 15n

102-103,102n, 104-105,115 102-103 16, 29n 61n

28 2 8 , 2 9 103-104 59n 15n 112n 112n 59n 95n

Index of Passages

135

13:20-21 59n 17:26 23 21:4 92n 21:7 92n Isaiah

1:7 8 3 n - 8 4 n 3:14 63 6 16,21n, 64

6:2 16n,27n 6 : 2 - 3 32 6:4 64n 7:20 27n 13:3 61n 13:4-5 105n 13:19 83,83n 18:2 108n 21:11 75n 22:19 56n 26:11 45n 26:14 24n 26:19 24n 27:1 93n 28:15 24n 28:18 24n 28:18-19 77

28:19 7 7 - 7 8 , 7 7 n 30:27 92,92n, 93,106,106n 30:30 104 33:1 76n 33:7 36n, 52,52n, 53, 53n,

73n,119

38:18 24n 4 0 : 3 - 4 5 9 - 6 0 , 6 0 n 4 0 : 3 - 5 21n 40:6 21n 4 0 : 6 - 8 2 In, 44n

40:9 21n 40:10 94,94n, 95, 101

40:22 78-79,117 42:25 71n, 72,101, lOln 46:13 9 4 - 9 5 , 9 5 n 51:9-11 93,95,101 57:9 108n 58:14 20n 62:11 94n 63:9 18, 18n, 108,108n 66:1 63 66:15 102,115

Jeremiah

7:4 95n 7:8 95n 7:10 9 2 , 9 2 n 7:11 92n 7:12 92n 7:14 92n, 95n

7:30 92n 10:10 103n 15:4 77n 21:5 lOln, 103n

24:9 77n 25:29 9 2 , 9 2 n 26:15 23 29:18 77n 34:15 92n 34:17 77n 36:7 lOln 46:20 7 9 - 8 1 48:13 9 5 , 9 5 n 49:14 108n 49:18 83n 50:40 83n 5 1 : 2 5 - 3 3 54 51:27 5 3 , 5 4 , 5 4 n , 55, 73n,

119

51:29 55 Ezekiel

1 l l n , 16,31,32,33,37, 40,44,49,117,119 1:4 47,48 1:5 33n 1:6-7 33 1:8 33 1:10 33 1:13 33n 1:14 33n, 39

1:15 33n, 36n, 37 1:15-21 36 1:16 4 1 , 4 2 , 4 2 n , 4 3 , 4 4 , 4 6 ,

47,49,49n 1:18 36n, 3 7 - 3 8 , 4 1 1:19 33n, 39 1:20 33n, 36n 1:20-21 40 1:21 33n 1:22 33n 1:27 4 7 , 4 7 n , 4 8

136 Index of Passages 1:27b—28

3:13 5:15 8:2 9:2 10

10:2 10:6 10:6-7 10:9 10:12 10:13 10:15 10:16 10:17 10:20 23:46 27:6 27:32 43:15 43:16

Hosea 9 9:7 9:8

Amos 4:11

Micah 5:14 7:9

Nahum 3:14-16 3:17

Habakkuk 1:13 2:5 3 3:5

46,46n 33n lOln 4 7 , 4 7 n , 4 8 99n

l l n , 1 6 , 3 2 , 3 3 , 3 5 , 3 7 , 38,40,41,49,117, 119

4 0 , 4 0 n , 41,41 n - 4 2 n 39,40n, 41,41n, 42 40

3 7 , 4 1 , 4 9 , 4 9 n 37,38,41 41 33,33n, 34 39 3 3 n , 4 0 32n, 33,33n, 34 lln

111 n 76 52n 52n

67 66-67,117 6 6 - 6 7 , 6 7 n , 117

83n

lOln 104

54 53,54

85n 24n 94n 60n, 9 4 , 9 5

Zechariah 3 7:2

Malachi 3:1

Psalms 6:6 1 6 : 1 0 18:11 20:6 29:1 29:10 37:8 45:2 68 68:12 68:12-13 68:13 68:18

78:49 88:11 88:12 89:6-19 89:7 89:49 94:17 102:11 103 103:15-16 103:19-22 103:20 103:20-21 103:21 103:22 104:4

115:17 119:120 122:5 145

18n 96n

18

24n 23 16, 31, 31n 58n 15n 93n lOln 80, 80n 119 21n, 22, 22n 21 21

15, 15n, 28n, 29, 50, 50n, 51, 51n, 52,53, 57,57n, 119 6 0 n , 8 8 n , 9 8 - 9 9 , 100,

102,102n, 105,115 24n

75n 93n 15n 24n 75,76 103n 44 44n

4 2 - 4 3 , 4 3 n , 7 1 n 57,61n 2 8 n - 2 9 n , 2 9 61n

4 2 - 4 3 , 4 2 n , 44,44n, 47

7 n , 2 9 n , 6 1 n , 7 1 n - 7 2 n 75,76 54n 63

lOn

Index of Passages 137 Job

1 - 2 1:8 2:3 4:15 10:21-22 10:22 16:9 17:14 19:11-12 19:12 25:2-3 25:3 26:6 28:22 30:21 31:12 33 passim 33:19-22 33:22 33:23 40:11 40:12 Proverbs

2:18 5:5 7:27 8 - 9 9:18 13:17 15:11 17:11 27:20

18n 25 85n 54n 73 73

66, 102, 102n 23n

59 59,59n, 60 59 59,60 24n,75n 24, 75n 66 75n 23n 22

22,23,23n, 24,24n 2 2 - 2 3 , 2 4

9 9 - 1 0 0 , 9 9 n - 1 0 1 n , 117

99n-100n

24n 24n 24n 93 24n I08n 24n,75n 18n 24n,75n Song of Songs ( Canticle) 1:16-17

1:17 2:4 5:10 6:4 6:10 7:6 8:6

113, 113n 109,112-113,112n, 114,119

58

56,56n, 57,58, 119 58n

58n 112n 24n

Lamentations 2:8

Daniel 1

7 - 1 2 7:9 7:10 7:18 7:22 7:25 7:27 8:16 9:21 10:5-6 10:13 10:20 10:21 11:20 11:21 12:1 1 Chronicles

7:4 9:29 21 21:1 21:12 21:15 2 Chronicles

3:7 4:19 29:8 35:15

85n

6 2 - 6 3 , 6 2 n - 6 3 n , 64, 68

15n, 18,62n, 116 50n, 62,63,63n, 64, 64n,65,65n, 111, 117

15, 15n,29n,48,48n, 5 7 , 6 3 , 6 3 n , 6 4 65n,66n 65n 65n

6 5 , 6 5 n - 6 6 n , 66,83 15, 72n, 117 15, 72n, 117 49n

15,55n 55n

15, 55n 8 1 - 8 3 83n 15, 55n

59n 69n 20 7n, 18n 103n

17n, 99n, 103n

112n, 114 106n 77n 56n

»Apocrypha« and »Pseudepigrapha«

Apoc. of Abraham 10:1-14 10:9 13:6-14 14:6-14 20:5-7

109,117 17n 33, 33n 109n 109n 109n

138 I n d e x of Passages 22:5

2 3 : 1 1 - 1 3 2 7 : 3 - 5 2 9 : 6 - 7 31:5 2 Baruch

109n 109n 33n 109n 109n 33n

17:15-16 17:16 17:15-18:19 19:1-9 31:14 48:2 4 8 : 2 - 4

20 25, 25n 7n, 25, 27n 25n 108n 7n 27

3 Baruch intro (Slavic) 2:5

Ben Sira 10:4 48:9

1 Enoch 8:1 9:6

10:4-6 10:8 13:1-2 14:19 3 7 - 7 1 40:9 54:5 54:6 55:4 61:10 69:2 71:7 7 1 : 8 - 9 71:13 9 0 : 2 2 - 2 5

108n 108n

65n 2 8 , 2 9 , 5 9 n

109,117 109n 109n 109n 109n 109n 4 8 , 4 8 n 34, 35n, 40 108n 109n 108n 109n 3 4 n , 3 5 n 109n 3 4 n , 3 5 n 108n 108n 55n

2 Maccabees 3

Pseudo-Philo 10:2

Test, of Abraham 13:10 (rec. A)

Test, of Judah 25:2

Test, of Levi 3 3:7 3:8 18:5

Test, of Solomon 24:3 24:5

82n

9 , 2 6 , 103n 2 6 , 2 6 n - 2 7 n

78n,117 78, 79n

108n

6 2 n - 6 3 n , 65, 117 62 n

108n

61,61 n, 6 2 , 6 2 n - 6 3 n , 65n

108n

5n 26 26

Test. 12 Patriarchs 62n, 108, 108n

Versions 2 Enoch 35n, 40n, 6 2 , 6 3 n , 65,

Septuagint

117 Septuagint

20:1 3 5 n , 4 0 n , 6 1 , 6 1 n , E x o d 4 : 2 4 7n, 27

6 2 - 6 3 , 6 5 n Exod 14:17 26

Exod 23:20 17n

4 Ezra 33n Exod 24:1 30

Lev 16:8 110,llOn

Jubilees 7 , 9 , 2 6 , 6 7 , 1 0 8 , 1 1 7 Lev 16:10 110,llOn

1:27 108n Lev 16:26 110,llOn

1:29 108n N u m 4 : 2 0 85

2:1 108n D e u t 3 2 : 8 - 9 20n

2:2 108n D e u t 33:2 16n

2:18 108n 4 ( 2 ) Kgs 20:13 65n

15:27 108n J o b 10:22 73, 73n

Index of Passages

J o b 17:14 J o b 19:12 J o b 33:18 J o b 33:22 J o b 33:23 J o b 33:24 J o b 33:30 J o b 40:11

J o b 40:12 P s 6 7 ( 6 8 ) : 1 2 - 1 3 Ps67(68):18 Ps 93(94): 17 P s l 0 2 ( 1 0 3 ) : 2 2 Ps 113(114):2 Ps 113B(115):17 Ps 122(123) :4 Ps 135(136):8 Ps 135( 136) :9 C a n t 1:17 C a n t 2:4 C a n t 5:10 Isa 1:7 Isa 21:11 Isa 28:19 Isa 30:27 Isa 33:7 Isa 63:8 Isa 63:9 J e r 2 6 ( 4 6 ) :20 J e r 2 8 ( 5 1 ) : 2 7 J e r 2 8 ( 5 1 ) : 2 8 A

Ezek 1:4 Ezek 1:15 Ezek 1:16 Ezek 1:17 Ezek 1:18 Ezek 1:27 Ezek 8:2 Ezek 10:2 Ezek 10:12 Ezek 43:2 D a n 7:18 D a n 7:27 D a n 11:5 D a n 11:20 H o s 9 : 7 Hos 9:8 Sir 10:4 Sir 48:9

23n 59n 23n 23n 2 3 n - 2 4 n 23n 23n

9 9 - 1 0 0 , 9 9 n - 1 0 1 n , 117

9 9 n - 1 0 0 n 21n 51n 75 43 n 65n 75 51n 65n 65n

112, 112n 58n 56n 84n 75n

7 7 - 7 8 , 7 7 n - 7 8 n 92n

53n 108n 18n,108n 80, 80n 55n 65n 47n 36n 42n, 44n 36n 3 6 n , 3 8 47n 47n 42n 38 50n 66n 6 5 , 6 6 , 6 6 n 65n 8 2 - 8 3 , 8 3 n 67n 67n 65n 2 8 - 2 9

Aquila

Lev 16:8 110, UOn

Lev 16:10 110

Lev 16:26 110

C a n t 2:4 58n

Isa33:7 53n

Symmachus

Lev 16:8 110, UOn

Lev 16:10 110

Lev 16:26 110

C a n t 2:4 58n

Isa33:7 53n

Theodotion

Isa 30:27 93n

Isa 33:7 53n

Isa 63:9 108n

D a n 7:27 65n

Origen

Lev 16:8 110, UOn

Lev 16:10 110, UOn

Lev 16:26 110, UOn

Vulgate

Exod 23:20 17n

Lev 16:8 110, UOn

Lev 16:10 110, UOn

Lev 16:26 110, UOn

Deut 33:2 16n

Ps 68:18 51n

Ps 93(94): 17 75, 75n

Ps 103:22 43n

Ps 113B( 115): 17 75, 75n C a n t 1:17 112n

C a n t 2:4 58n

C a n t 5:10 56n

Isa 33:7 53n

Ezek 1:4 47n

Ezek 1:16 42n, 44n

Ezek 1:18 36n

Ezek 1:27 47n

Ezek 8:2 47n

Samaritan Pentateuch

Exod 23:20 17n

140 Index of Passages

Exod 23:20 Lev 16:8 Lev 16:10 Lev 16:26 Deut 33:2 Job 10:22 Job 33:22 Ps 68:18 Ps 94:17 Ps 103:20 Ps115:17 Cant 1:17 Cant 2:4 Cant 5:10 Isa 21:11 Isa 30:27 Isa 33:7 Ezek 1:16 Ezek 1:18

Exod 4:24 Exod 4:26 Exod 12:13 Exod 12:23 Exod 14:17 Exod 23:20 Exod 24:1 Lev 16:8 Lev 16:10 Lev 16:26 Num4:20 Num 17:11 Deut 3:22

Targum Ps. -Jon.

Gen 22:1 Gen 32:25 Exod 4:24 Exod 12:13 Exod 12:23 Exod 14:17 Exod 23:20 Exod 24:1 Lev 16:8 Lev 16:10 Lev 16:26 Num 4:20

17n 110 110 110 16n 73-74, 74n 23n 51n 75n 43 n 75n 112n 58n 56n 75n 93 n 53n 44n 36n

In,21

27n 17n 17n,104n

17n 30 110 110 110 85,85n

104 93

103n 20n

109n 7n, 27, 27n 17n 17n, 104n

17n 28, 30

110 110 110 85, 85n

Num 17:11 Deut 34:6

104 79, 79n

Num 4:20 85,85n

Lev 16:8 Lev 16:10 Lev 16:26

Targum of the Prophets

2 Sam 24:16 1 Kgs 19:11-12 Isa 28:19 Isa 33:7 Jer 46:20 Jer51:27 Ezek 1:4 Ezek 1:6 Ezek 1:10 Ezek 1:16 Ezek 1:18 Ezek 1:27 Ezek 8:2

Targum of the Writings

Ps68:18 50n, 51 n Ps 94:17 75 Ps 103:22 43n-44n Ps 115:17 75, 75n

Job 10:22 73, 74n Job 25:2 60 Job 33:22 23n Cant 1:17 112n Cant 5:10 57n

110 110 110

104n

103, 104-105, 105n 77-78

53n 80,80n 55n 47n 109n 109n 44n 36n 47n 47n

Dead Sea Scrolls

Angelic Liturgy

1, 5n, 8n, 29n,33,

33n, 35-36,38,38n,

39, 39n, 40,40n, 41,

42n,44,44n,45,45n,

46,46n,47,47n,48,

48n, 56,61,61n, 62,

66n,68,69n, 117

Index of Passages

141

CD 5:16 10:2 16:5 Gen. Apoc.

Pesarim

1QH 2:19 3:35-36 6:13 8 : 1 1 - 1 2

I (¿Isa' 1:7 21:11 30:27 33:7 33:1 42:25 63:9 1QM 2:4 2:15 3:6 9:15 9:16 12:8 13:4 13:11 15:14 17:6 17:7

1 QS 3:23 1 QSa

1:9 lQSb 4:25 4:26 4 QDeut32

10 45 n 69n

I n , 6 7 n 9

10, lOn

45n 61n 108n 61n

lOln 84n 75n 9 2 n - 9 3 n 53n 76n lOln 18n, 108n 67 69n 69n 56,56n 5n 5n 45n, 69n 67n

In, 67n 61n 5n 5n 10 67n

69n

108n 108n 20n

4 QEn"

4 QEn' 4 QEnast?

4 QEn Giants"

4 Q180 1:7-8 4 Q390 4 Q502 4Q503 11 QMel

Josephus

J.W.

2.8.7par. 142

Rabbinica

Jerusalem Talmud Kil. 9.32b K e t u b . 12.35a Babylonian Talmud Ber. 18b

32b Sab. 55a 88b 152b Erub. 19a Yoma 67b Ros H a s . 24b T a a n . 16a H a g . 5a 5b 12b 13a 13b

56n 48n 56n llOn

110, llOn l n , 6 7 , 6 7 n 56n 56n 10

5n

52n 52n

74n 69

99n, lOln, 102-103, 105

22 74n 75n llOn 35n 108n 74n 52n 35n 34n 35n

142 Index of Passages 14a

15a Ketub. 104a Ned. 32a San.38b

89b 94a Abod. Zar. 43b H u l . 9 1 b - 9 2 a Midrashim ARNB 8(23) Cant. Rab.

2.4 I.17 Deut. Rab.

II.3 Exod. Rab.

25.2 Gen. Rab.

55 Mekilta Yitro 1.1 Yitro2.6 Yitro 2.10 Midi. Hag.

Exod 4:24 Midr. Rab.

Midr. Teh.

7.6 11.6 18.25 Midr. Zut.

Cant 1:17

63 Num. Rab 17n

52n 27, lOln 17n, 28, 30, 30n 20, 26, 26n 74n 35n 35n

2.3 50n, 57n

11.7 24n PesiqR. 12, 34, 34n

7.2 34n 20.3 29n, 59n

20.4 34n, 35n, 39n, 41n, 61n,62n

21.8 50n Pesiq. Rab Kah. 12,13

5.3 22n,69n, 101 n 60n 12.22 50n

Pirqe R. El.

58 26-31 25n 113,113n,114

Qoh. Rab.

9.10 52n Sipre Deut. 34n 206 34n, 59n

357 61n Sipre Num. 34n

42 29n,59n 20n 84 50n

103 34n 103n

27n Sipre Zuta

35n, 48n ) ( ) ^

35n

Tanhuma 13 mispatim 19 23, 24, 24n Tanhuma B.

wayyislah 2 50n b e m i d b a r l 4 57n qedosim 1 63,63n,64 22

29n

27n 13

99n, lOln

76 Yalq. Sim.

25n Deut 951 22n

112n