See More El Shaddai: Ascension of the Metatron Various at IGN.com

I’m not much into video gaming these days (more of a lack of time than lack of interest really), but this one looks pretty neat, especially since it involves a character named Enoch and his struggle with the Fallen Angels, led by none other than Lucifer himself.  At this point it is difficult to determine how closely the game will actually follow the themes of the Enochic literature, but from the short descriptions I have read it seems that they have at least remained faithful to the principal elements of the narrative.  From the title, it seems that “heavenly ascent” will be a theme in it somehow.

It seems a bit odd to have this very Jewish title and background fit into a very Japanese action-adventure video game, but just the idea of getting to play the role of Enoch/Metatron is enough to get me curious!  How cool is that?!? Unfortunately (for me) it will only be released on XBox 360 and Playstation 3, neither of which I own.

To read more about the game, check out this gaming website here or here.

This is the official “teaser” website, although it doesn’t have much on it yet: http://elshaddai.jp/index.html

Here are some screenshots from the game:

And here is the teaser trailer, although it really doesn’t show much at all.

Click here: Orlov Introduction

The intro is over 20 pages long, but it is well worth your time to take a look at it.  Dr. Orlov contrasts two basically concurrent but very different religious traditions — one that emphasizes visionary experiences in which the believer is taken up into heaven and is allowed to see the “Glory of God” and is transfigured in the process–and the other in which the adept emphasizes hearing the voice of God.

Dr. Orlov provides some great material here from the monastic Desert Fathers regarding their experiences with heavenly ascent and how they were permitted to see the Glory of God described in anthropomorphic terms.  Those who were near the visionaries while or soon after they received this vision described their face/body as shining like the sun.

Orlov looks into the recurring theme that the being that the visionary would see in heaven was regularly described as being corporeal or human-like, similar to Ezekiel’s vision of the fiery, human-like being on the throne.  This concept of deity is very ancient and was preserved by certain segments of the Jewish tradition. However, some parties (e.g. the Deuteronomists) were intent on dislodging the ancient anthropomorphic tradition and attempted to replace it with a “Name theology” that posited that God could not be seen but only heard. God did not dwell in his holy temple–only his “Name” did.

The polemics between these two theologies (Form vs. Voice) can be seen in the biblical text as we now have it. For example, in Exodus 19, Moses and the elders of Israel climb Mount Sinai and see the God of Israel standing before them. However, in Exodus 33 and Deut. 4 we are told that Moses merely heard the voice of God and saw no Form.  Orlov believes that an insertion of a reinterpretation of the Sinai vision as purely aural is apparent here.  Orlov sees Elijah as the champion of this aural tradition—Elijah sees no human-like form, but only hears a still, small voice.

Dr. Orlov goes on to analyze the texts of 2 (Slavonic) Enoch and the Apocalypse of Abraham as examples of each of these traditions, the first being an example of the Form theology and the latter an example of the aural tradition. Enoch is taken up into heaven and sees the divine face of God, described in appearance like “iron made hot by a fire, emitting sparks.” Abraham, however, according to this apocalyptic text, is not permitted to see God, but hears his voice coming from within a pillar of fire.

You can judge for yourself whether you agree with his theories on the polemics between these to theological trends, but I highly recommend taking a good look at this introduction. Dr. Orlov has done and continues to do excellent research on divine manifestations, on heavenly ascents and visions of God’s Face, and how these traditions were perpetuated over time.

The Apostle Paul, by Rublev

Paul’s writings were written before the Gospels–have even more apocalyptic thought than they do.  Many scholars have analyzed this trend in Paul. Paul is the visionary extaordinaire in the New Testament. 

2 Corinthians 12:

1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.
2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

We should understand that the man spoken of is Paul himself.  Most scholars interpret this as Paul being taken up to third heaven, which, as he seems to indicate, is Paradise. The third heaven as paradise shows up in Enochic literature, as well.

Throughout Paul there are many apocalyptic themes: we get the cosmic battle, Satan/Belial, 2 spirits, secret knowledge or wisdom, “seeing,” angels, eschatological end to the age, Adam and Eve, Satan transforming himself into angel of light, and many others that show up in Jewish apocalyptic works.

The theme of the transformation of the visionary–a long tradition throughout apocalyptic literature–is not passed up by Paul.  Paul mentions (2 Cor. 3) Moses being transformed (resulting in his shining face) after his vision of God on Sinai — a topic that, while not fully treated in the Bible, is popular in the non-canonical apocalyptic literature.

On the transformation of humans into divine beings in apocalyptic literature:

• Adam becomes mightier than all angels of Creation–Adam is worthy of worship
• Enoch becomes angelic and is made chief of all angels
• Righteous, as they die and ascend to heaven, will be likewise transformed–change can also happen here and now

When Adam transgressed, he lost the divine spirit–that is why there is a necessity to return to Adam’s initial glory–we know have only animal soul, and we need to gain, be restored to, divine soul (this is how some apocalyptic texts describe mankind’s predicament).

–Adam and Eve don’t just lose garments of light, they lose the Holy Spirit

etz hayyim = tree of life–its not just a plant! John (Revelation) depicts Christ as the tree of life– the Holy One is a tree–sacred oil comes from his head (like an olive tree). The tree of life is the Deity himself–sefirot tree of Kabbalah represents this idea. Genesis Rabbah says that the tree of life is large that it requires a 500 year journey to cross it; compare to Shi’ur Qomah on the size of God’s body.

The Apocalypse of Abraham depicts Azazel (Satan) as the tree of knowledge of good and evil.

Arboreal methaphors are common for divine entities — In Enochic Lit., Giants see dream of fallen trees that are actually fallen angelic beings.

In the Adam and Eve literature, God sets his throne next to the tree of life — the Garden of Eden is a temple

In one tradition, the Tree of Life is what Moses sees on Mt. Sinai — he brings down a branch of the tree

1 Cor. 15:35–41 ma’aseh be’reshit–Creation–this is how the creation unfolds–Philippians says that righteous will shine like the stars–Zohar means shining–the shining of Adam–in the resurrection there are different degrees of shining

1 Cor 11:6 — Shows that Paul was familiar with the Watchers tradition (of 1 Enoch) — Rebellious angels look down and desire mortal women

There is much evidence that Paul knew Jewish apocalyptic tradition well and used it seemlessly in his own writings, likely with the assumption that his Christian audience was well-familiar with these themes as well.

The title “Son of Man,” a title that Jesus often uses to address himself in the Gospels, has an extensive history of use in both the Hebrew Bible and Second Temple Jewish literature. “Son of man” is a common Semitic expression that appears to be used to refer to refer to any human being. In Ezekiel, the prophet is repeatedly referred to as “son of man.” In Psalm 80:17, it seems to have a somewhat more specific use:  ”Let your hand be on the man of your right hand, On the son of man whom you made strong for yourself.” The person referred to seems to be not just any human being, but a  specific one that has been chosen by God to stand at his right hand.  

In later Jewish texts, the title “son of man” begins to increasingly be used to identify divine figures that have the appearance of humans. We see this use most famously in the Book of Daniel.  Dan 7 describes “one like a son of man” riding on the clouds, coming to meet the Ancient of Days.  The identity of this “son of man” figure is one of the biggest questions in biblical studies.  The images presented by Daniel are very similar to the Ugaritic myths of Baal, the victorious rider of the clouds, and El, the “father of days.” However, it is certainly a stretch to say that  Daniel is referring to Baal here, but is most likely identifying a divine figure of Jewish tradition. Many scholars, including Collins and Nickelsburg, conclude that figure portrayed must be an angelic deliverer, whom they identify as the archangel Michael (note: I don’t agree with this conclusion).  (See Mark 14:62 and Acts 7:54–57 in conjunction with Psalm 80:17 and Daniel 7; also Dan. 3:25 has an interesting OT reference to “the Son of God”)

The next major instance of the “son of man” motif is in the Book of Similitudes of 1 Enoch. He is apparently a divine figure located in heaven who predates the Creation, but whose main functions are eschatological. He appears to have both human an angelic characteristics and is debatedly associated with the figure of Enoch in 1 Enoch 71.  Besides “son of man,” this figure is also called “righteous one,” “chosen one,” and “Messiah.” 

Other Jewish works, such as 2 Esdras, 2 Baruch, and Wisdom of Solomon, seem to provide evidence that the “son of man” figure was to be a messianic savior and judge who would be persecuted but also victorious. 

It is difficult to know how ancient the reference to “son of man” as divine being is.  There is a possibility that this usage came about anciently based on an anthropomorphic view of deity.  For Latter-day Saints, the Son of Man title for Christ makes sense due to the reference in Moses 6:57 to “Man of Holiness” as a name for God.  Jesus Christ was the Son of “The Man.”  Interestingly, the Greek term “ho anthropos” (the man) is used in some Jewish texts to refer to Adam, but also to God — the archetypical Man.

Topic: Enochic Literature

Dr. Silviu Bunta (PhD, Marquette University) presiding

First Presenter: Name Unknown

The book of 1 Enoch describes a scene in which Enoch is shown a group of seven mountains. The middle mountain is God’s throne–the mountain of judgment

The other mountains are thrones of the divine entourage–seats for the archangels

There are ancient traditions in the Ancient Near East that mountains are thrones-proliferation of this idea in Second Temple period

1 Enoch 18:6-8—Seven curious mountains in a place that burns day and night
Enoch is shown mountains-they form a right angle in their arrangement-covered with precious stones

The Tree of Life is at the base of God’s mountain/throne

The other mountains could be for the archangels –ch. 9, 10, 20-archangels who assist in judgment, and who, like God, merit thrones.

Mountains are often sacred in ancient literature
–Baal on Mt. Saphon–El ruled on another mountain
–God in Bible is encountered at Sinai and Zion
–Mt. Hermon is axis mundi–place of ascent and descent (Watchers descend, Jesus ascends from there)
–Enoch ch. 22–There is a mountain of the dead

26:1-There is a holy mountain at the center of the earth, with holy water flowing

God has a divine council– see Ugartic texts–council made up of sons of the Holy One
Deut. 33 -Yahweh in the midst of his entourage
Psalm 89 -
Book of Watchers-angels are prominent – Michael, Sariel, Raphael, and Gabriel
Other places there are seven angels-angels of powers or archangels
Each is in charge of some portion of the cosmos/world
Michael is over mankind/nations
These angels are probably the occupants of the heavenly thrones

Seven Archangels Icon

Thrones = royal power/judgment
Isa. 14-divinities enthroned
Isa. 2/ Micah 3 — Temple on Mt. Zion draws all nations for judgment

Zoroastrian tradition is very similar to Enoch

Late Antiquity- Dan. 7:9–10 —multiple thrones for those who will judge

Animal Apocalypse (1 Enoch) — throne, open books-7 archangels are there to help punish watchers
Enoch/Metatron sits on throne like God’s
Ascension of Isaiah — thrones on each level of heaven
There is a rank of angels called “thrones”

12 apostles will sit on 12 thrones to judge Israel
Rev. 20:4 –individuals enthroned in millennial kingdom

3 Enoch 16 — Metatron punished after Aher thinks there are “two powers” in Heaven, because Metatron is sitting on a throne (this is a Jewish polemic against the “two powers in heaven” belief)
1 Enoch 24-25 — One throne is for God, leaving only 6 thrones for angels –but there are usually seven archangels mentioned in the texts
–Some Enochic texts speak of 6 archangels-this tradition is not fixed
Remiel is missing in rest of text-perhaps he shouldn’t be there
6 angels of destruction in Ezekiel 9

( My note: Is it possible that the seventh angel is Yahweh himself?)

Could the seven thrones be a reference to the Pleaides? Sun, moon, and 5 visible planets

Temple signifies created order — represented in the above luminaries

“One of the angels may be a high angel sitting on the throne of God” (Nickelsburg’s comment)

- – - – - – - – - – - – - – — – - – - -

Second Speaker: Grant Macaskill

Enoch receives knowledge of sacred truths of creation and history
This is the basis for Enoch’s books and his teachings to his sons

Creation material is very recentional (revised or edited)
Divine beings Adoil and Adukhas are disintegrated and used as material for creation

As Enoch ascends into heaven, he sees the nature of the cosmos

Ethic material is also important
–God represented as creator and respect due to him

The Eschatological system is built into the creation

There are 7 crystalline circles on which heavenly bodies move

1 Enoch ch. 29:4-6 — Satanael’s rebellion and role in Adam’s fall

Adam is made of 7 elements and given 7 senses

Adam is made of two natures-visible and invisible

We may expect Enoch to follow the Genesis creation story — but it doesn’t
–no mention of Sabbath in structure of creation
–doesn’t mention days of creation

27:3 — each circle of stars occupies a heaven of its own
The Sun passes along the 7 celestial circles

Sataniel wanted to place his throne above God’s-he was thrown out
200 Watchers (angels) are thrown out with him
This story leaves out Azazel and Uziah (the evil leaders of the rebellious angels)
Isa. 14 –
His mind was changed to evil
Devil will become a demon because he fled, creating heaven (?) Maybe this is a Bogomil interpolation with the idea that Satan creates his own heaven

Ethical material has no mention of Satan after ch. 31
–maybe his presence in creation narrative is an interpolation

The Building Blocks of Enoch as the Son of Man

“You are the Son of Man” — 1 En 71:14 — is this a surprise? Does he merge with a twin who he has been looking at? (a la Orlov)

Is this connected to later traditions of exaltation of Enoch? (becoming Metatron?)

Some scholars take Son of Man as simply “human being”
–Enoch is not simply a human being –secrets of heaven would be barred to a human “son of man”

Declaration of Enoch as Son of Man goes on to tell of significance of this Son of Man

Option: His name exalted “before” Son of Man, but he is distinct from that figure

Righteous One, Chosen One, Son of Man-all these titles are based on biblical tradition

1 Enoch 71 has Enoch as more exalted than ch. 22

2 Enoch has Enoch exalted to position of archangel Metatron

Enoch as the angel Metatron

Heavenly double or counterpart (theory made popular by Andrei Orlov) — maybe this explains what Enoch is seeing

Is there anything from Book of Watchers that relates to ch. 71?  Enoch’s approach to the throne really has no relation to Daniel 7.

Enoch is a privileged scribe and also functions as judge
–ch. 12-Enoch is scribe of righteousness-pronounces judgment on Watchers

Scribe is a title as well as a function-his function is to formalize charges against watchers
—he is called Man of Righteousness
In Book of Giants, he is called Scribe of Distinction-he is the one who announces divine judgment to giants

He is called Judge of all the Earth

Jubilees 4 –Enoch is first to learn to read/write

What does his role as scribe have anything to do with 1 Enoch 71?

In Similitudes, Enoch doesn’t actually ever write-he just sees visions
–not called scribe, but still has functions of scribe

Ch. 12-scribe and righteous man-gives judgment

Animal Apocalypse – 70 shepherds -”another one” called to make a record of all the wrong things they do
–”the man who had been recording the names of the shepherds”-opens book of destruction before Lord
–The scribe is set on the throne for the Lord-he is probably one of the archangels
–this scribe is identified with Enoch himself-he is a human-like vice regent of God

Argument can be made for dynamic within Enoch materials that would make identification of Enoch with Son of Man conceivable.

Last verse of Ezek. 34 supports this

(James Davila comment) “This does seem to relate to Daniel 7, and also Ezekiel being called ‘son of Man’”

(Nickelsburg comment) “Son of Man hidden before creation –how can Enoch be Son of Man?”

Third Speaker: Daphna Arbel

Topic: 3 Enoch

Metatron as highest of archangels-all princes of other orders fear him

3 Enoch 17

Metatron is the supreme angelic figure

However, some traditions have these angelic orders as diviners, oracles, scribes

Why is the angel Metatron being associated with diviners?

Metatron

Mesopotamian scribe/diviner-”The Art of the Scribe” -a consistent body of tradition that lasted into late antiquity

–Secrets of God’s knowledge of past, present, and future
–Qualified diviners could read these secrets in natural phenomena-in coded messages
–Tablets of Destiny can be read these
–”Ritual of the Diviner” – Diviner participates in the divine council in role as judge
–sits on throne and makes pronouncements

–There was a form of secrecy involved –secrets revealed only to initiated diviners

Can Enoch/Metatron be seen in light of this tradition?

Divine secrets have to do with God’s creation
—orders of nature revealed to Enoch –all is before God and was revealed to Enoch

Natural, cosmological, astronomical knowledge passed on to him — he sees the writings engraved that are associated with these phenomena

Creation accomplished by letters –letters are inseparable from natural phenomena

All generations printed on pargod/veil that is before the Lord
–veil functions here as tablets of destiny
–past, present, and future depicted on veil

3 Enoch contains many echoes to the Mesopotamian diviner scribes

"Worship of the Moon God. Cylinder-seal of Khashkhamer, patesi of Ishkun-Sin (in North Babylonia), and vassal of Ur-Engur, king of Ur (c. 2400 BC) (British Museum)"

3 Enoch is probably polemical against these types of diviners — he is greater than other divinatory specialists

3 Enoch likely redacted in Babylon where these figures would have been prominent

Rabbis were probably interested in astronomical/cosmological understandings as well

Possible that this is polemic against Mandaean diviners