Angel Veneration & Christology: A Study in Early Judaism & the Christology of the Apocalypse of John (Wissenschaftliche Untersuchungen Zum Neuen Testament. Reihe 2, 70)

Wissenschaftliche Untersuchungen zum Neuen Testament 2. Reihe ·

Herausgegcben von

Martin Hengel und Otfried Hofius

70

Angel Veneration and Christology A Study in Early Judaism and in the Christology of the Apocalypse of John

by

Loren T. Stuckenbruck

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

http://patrologia.narod.ru

Die Deutsche Bibliothek- CIP-Einheitsaufnahme Stuckenbruck, Loren T.:

Angel veneration and christology : a study in early judaism and the christology of the Apocalypse of John

Stuckenbruck.- Tiibingen : Mohr,

1995

I by Loren T.

(Wissenschaftliche Untersuchungen zum Neuen Testament : Reihe ISBN

3- 16-146303-X

NE: Wissenschaftliche Untersuchungen zum Neuen Testament

© 1995

by J. C. B. Mohr (Paul Siebeck), P.O. Box

2 ; 70)

I 02

2040, 72010 Tiibingen.

The book was printed by Guide-Druck in Tiibingen on non-aging paper from Papierfabrik Niefem and bound by Heinr. Koch in Tiibingen. Printed ISSN

in Germany.

0340-9570

For my father, Earl Roy Stuckenbruck

FOREWORD This

book

represents

a sl ightly revised

version

mitted to the faculty of Princeton Theological

of

Seminary

a dissertation

sub­

during September of

1993.

I would first Professors J. ( chair )

each shall

here.

ance they

like to

thank

C,hr istiaan Beker, of

whom

remain

has

W.

contributed

indebted

have given me.

the committee

Ulrich

to

the

to

the

unfolding

learning,

In particular,

readers of the dissertation,

Mauser and James H. of

criticisms,

Charlesworth

ideas

and

contained

patient

guid-

Professor Char lesworth offered sup­

port and insight at pivotal points along the way.

It is to him that I owe, to

a

Jewish

large extent,

my

interest

in

exploring

early

tradit ions

and

their

relation to New Testament writings. In addition,

a basis for this study took shape

logue and conversations with several

in the context of dia­

scholars who should be mentioned here.

During our two years in Tlibingen on a Fulbright Grant (1986-1988 ),

l learned

much from Professors Martin Hengel, Otto Betz, and Hans Peter RUger, as well as from Professor Klaus Beyer in Heidelberg.

Professor Hengel graciously re­

commended the publication of this work in the WUNT 2 series. The specific

direction taken

in this book was

inspired by

the

reading

of articles and monographs by Larry W. Hurtado, Richard Bauckham, and A l an Segal.

As the following pages represent an

initial

attempt to explore

sue vital for religious self -understanding of Jews and Christians

an is­

in antiqui­

ty, l look forward to learning from these and other scholars who share an in­ terest

in

venerative

attitudes

and

worship

in

Early

Judaism

and

emerging

Christianity. During the final stages of the dissertation and preparation of this ma­ nuscript,

l have been surrounded by

Albrechts

UniversiUit

in Kiel,

show

col legiality

and

of

ideal working conditions at the Christian

not the

support

least

within

the

of

which

has been a

theological

faculty

consistent and

assis­

tance from the library staff headed by Mr. Rolf Langfeldt. A special word of thanks goes to Professor Peter Lampe.

During my two years in Kiel,

he has

been both a tireless source of encouragement and an engaging partner in theo­ logical discussion.

VI

Foreword

My sincere at

J . C . B.

Mohr

appreciation goes to Mr.

(Paul

Siebeck)

for

their

Georg Siebeck and Mrs. counsel

and

flexibility

Ilse Konig during

the

production of this manuscript. My parents, Earl and Ottie Mearl Stuckenbruck, through their many years of service in ministry and

States,

have

played an indispensable role in preparing me for theological study and,

teaching

in Germany and the

United

thus,

for this book. It is to my father that this work is dedicated. Finaily, search,

writing,

wish to thank my wife, and

publication

of

the

Lois, book

who during the course of rehas

been

a great

source

of

strength. During this time she has helped create a nurturing environment for me and our two children, Nellie and Hanno, in three countries of residence.

Durham, England

1. September, 1994

Loren Stuckenbruck

TABLE OF CONTENTS

Abbreviat i ons PART ONE:

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I N1RODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. .

XI .

I.

The Problem . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

II .

Jewish Concepts and Ear l y Chr i s to l ogy: Cont inui tv and D i scont inu i ty . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

II I .

" Mono the i sm " : Defining a Theo logica l Construct

IV.

Scho l a r l y Approaches to Chr i s to logy in the Apocalypse o f John

V.

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15

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22

A.

The Apoca l ypse:

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23

B.

Eschato logy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . . .

26

C.

The Socio-Histo r i c a l S i tuat ion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 1

D.

T he Symbolic W orld . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Jew i sh or Chr i s t i an?

Ange lo logy , Christology , and Mono t heism: An Approach to the Apo c a l ypse of John . .

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VENERATION AND MONOTHEISM . . . . . . .

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An Ac commodation of "Mono t he i sm" in Judaism: The C r i ter ion o f Venera t ion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

47

PART TWO: I.

3

ANGELIC AND HEAVENLY FIGURES:

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The Venerat i ve S t a t us of Ange l s . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

51

A.

Po lemi c a l Tex t s . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

51

1.

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63

Midrashic Proscr ipt ions in Rabbinic L i terature . . . .. . . . . . . . a . Rabbi n i c Interpre t a t ion of Exodus 2:4, 23: Ange l s and Natural Phenomena . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . b . Other Rabbi n i c Interd i ct ions . . . . . . . . . . . . . . . . . . . .. . . . . . . i. j . Berakh oth 9: 1 3a-b . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . 63 ii . Ex odus Rabbah 32: 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68 i i i . b. Sanhed rin 38b . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69 EXCURSUS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72 c. Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73

2 . Ange lophan i c Pro h i b i t ions in Jewish and Jew i sh-Ch r i s t ian Wr i t i ngs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

75

a. b.

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80 81

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87

Bauckham's Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Components of the Ange lic Refusal: The O r i g i n and Deve l opment of the Tradit ion . . . . . . . . . . . . . . . . . . . . . . . . . . The Seer's React ion to an Angelophanic Se t t ing . . . i. Fear: The Seer's Venera t i on and t h e Ange l 's Proii. h i b i t ion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i i i . The Ange l i c Denial o f Super i o r i t y over the Seer . .

92

II I I

Tabl e of Con tents

c.

iv. The Emphas i s o n God Summary . . . . . . . . . . . . . . . . .

3. A l l eged A l l us ions

to

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Angel

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Worship

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Tes tament

. . . . . . . ... . . . . . . . . . . . . , b. Co l o s s i ans 2:18 . . . . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . c . Hebrews 1:5-2:18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . . . d. Second Century Accus a t i ons: Ke rygma Pe t rou, A r i s t i des , and Cel sus ( Or igen, c. Gel s . 1 . 26; 5 . 6 ) . . . . . . . . .. . . . W r i t ings and Ear l y Chr i s t ian L i terature a. G.a l a t i ans 4:3, 8-9 ( v i z. 3:19-20 ) . . . .

4. Summary B.

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103 104 111 119 140

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146

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149

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1. Qumran Documents a.

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Purpo r t ed Evi dence . . . . . . . . . . . . . . . . . . . . . "Fe l l owship" w i th Ang e l s and Venera t i on .

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2 . Other Early Jewish Tex t s a. A Doxol ogy in Tob i t 11:14-15 . . . .. . . . . . . . . . . . . . . . . . . . . . . . b. Joseph and Aseneth 14:1-12 and 15:11-12x . . . . . . . . . . . . . . . . c. Pseudo-Ph i l o 13:6 . . . . . . . . . . . . . . .. . . . . . . .. . . . . . . . . . . . . . . . .

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164 164 168 170

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173 174 17 4 175 1 75 175 176 176 176 176 176 177 178 178 178 178 178 179 179

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. . . ( a l 1 Eno ch 9: 1 - 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ( b ) 1 Enoch 15:2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ( c l 1 Eno ch 40: 6 , 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ( d ) 1 Eno ch 47:1-2 . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . ( e ) 1 Eno ch 99: 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ( f ) 1 Eno ch 104:1 . . . . . . . . . . . .. . . . . . . . . . . ... . . . . . . . . ii. Tes t aments of the Twe l ve Pat ri a rchs .. ( a ) Test ament of Levi 3:5-7 . . . . .. . . . . . . . . . . . . . . . . . . ( b ) Tes tament of Levi 5:5-6 . . . . . . . . . . . . . . . . . . . . . . . . ( c ) Testament of Dan 6: 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . i i i . Other Wr i t i ngs . . . ( a ) Tobi t 12:12, 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ( b ) 3 Ba ruch 11-16 . . . . . . . . . . . . . . . . ... . . . ... . . . . . . . . ( c ) Pseudo-Phi l o 15:5 .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . ( d ) Vi t a et Adae et Evae 9:3 . ... . . . . . . . . . . . . . . . . . . . ( e ) Tes tament of Sol omon 5:5 . .. . . . . . . . . . .. . . . . . . . . . e. Summary . . . . . i.

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Eno c h i c L i terature

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3. "Ayyal..os I ns c r ip t i ons in A s i a Minor . . . . . . . . . . . . . . . . . . . . . . . . 181 a. Rhene i a ( near De l o s ) 183 b. Kale c i k ( Ga l at i a ) . . 185 c. Eumene i a ( Phryg i a ) 187 d. Jew i sh Mag i c a l Mater i a l s from A s i a Minor . . . . . . . . . . . . . . . 188 i. Cyzicus ( ca. 90 mi. north of Pe rgamum l . . . . . . . . . . . . 190 11. The Region of Smyrna . 191 .

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EXCURSUS:

I I I.

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Jew i s h Invo cat ion o f Sour- c es f r o m Ant i quity

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Summary A.

A Venerat ion of Angels in Early Jydai sm?

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200

Tabl e of Contents

B.

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Angeiology and Chri sto logy

PART THREE:

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IX

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ASPECTS OF ANGELOLOGY AND MONOTHEISM I N THE C HR I STOLOGY OF THE APOCALYPSE OF JOHN . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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I.

I n t roduc t ion

I I.

The Open ing Epiphany

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1:12-20 and I t s Relation

Revela t ion .

t o Angelology in the Apocalypse

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A Trad i t io-h i s to r ical Compar i son

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Chr i s t's D i v i n i ty:

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The " Ancient of Days" and the Old Greek

Trad i t ion to Daniel EXCURSUS . . . . . . . . . . . . . .

7: 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213 . . 216 .

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C.

Chr i s t as an Angelomorphic Be i ng:

The Trad i t i on

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Chr i s � as an Angelic Bei ng: Aff i n i t i e s Between Angels the Apocalypse and t h e Open i ng Epiphany . . . . . . . . . . . . . . .

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1. The " Vo i ce a s the Sound of Many Wa ters " : 14: 1-5 and 19: 1-8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222 2. " Clothed" and " G i rded at the Breas t s w i t h Golden Be l t s " : The Seven Angels i n 15: 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226 3. " H i s Face as the Sun" and the " C loud " : The Ange l in 10: 1-11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229 E.

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Chr i s t and the Angels of the Seven Churches

1. The " Ange l s" of the Seven Churches

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2. The Port rayal of Chr i s t i n the Le t t ers and the Ep iphany 14: 6-20: " One like a Son of Man" and the Angels

I ll .

Revela t i on

IV.

The Refusal Trad i t i on i n the Apocalypse o f John

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19: 10 and 22: 8-9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 246

A.

The Angel in

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A Double Refusal

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249 251

1. Reve l a t ion 19:9-10

2 . Compar i son Between Revelat ion 22: 8-9 and 19: 10 . . . . . . . . . . . . . 253 C.

The Refusal Trad i t i on and a lypse

V.

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the Open i ng V i s ion of .

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Chr i s tology and Mono t h e i sm i n the Apocalypse

PART FOUR:

CONCLUS ION

the Apoc .

257

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Ange l s and Mono the i s tic Devo t i on

II.

Trad i t ions Aga i n s t Worsh i p i ng Angels

III.

A Polemi c Aga i n s t John . . . . . . . . . . . . .

" Wors h i p i ng" .

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in .

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267

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269

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t he .

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I.

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Apocalypse .

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IV.

Angelomorphi c Christology i n the Apocalypse o f John

V.

Chr i s t o l ogy and Mono t h e i sm:

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270

of

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271

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271

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272

A Pa t t ern of Accommoda t i on?

Tab l e of Contents

X

Append ix:

Text s Form-Cr i t i ca l l y Compared f o r the Refusa l Trad i t i on

Selected B i b l i ography I. II

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Secondary Sources

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275

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284

284 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 290

Primary Sources and Reference Works .

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" I ndex of Passages

317

Index of Subje c t s

341

LIST OF ABBREVIATIONS

Chr Cor En 1 Kgs 1Q21 (=1QTLevi arl 1Q36 1QapGen 1QH a 1Qlsa 1QM 1QS 1QSa 1QSb 1 Sam 2 Bar 2 En 2 Kgs 2QJN 2 Sam 3 Bar 3 En 3 Mace 3Q15 4 Ez 4 Mace 4Q181 4Q186 (=4QCryptic) d 4Q196 (=4QpapTob ar ) 4Q200 ( 4QTob heb) 4Q213-214 (4QTLevi ar) 4Q315 (=4QBront) 4Q400-407 4Q491 (=4QM 1 l 4Q5 1 1 4Q534 4Q560 4QBer (=4Q286) b 4QD (=4Q267) a 4QEn (=4Q201l b 4QEn (=4Q202 ) 4QFior (=4Q177) 4QShirShabb ( =4Q400407) 4QTest (=4Q175) 5QJN (=5Q15) 11QBer ( = 1 1Q14) llQJN (=11Q18 ) 11QMelch (=11Ql3) 1 1QShirShabb (=11Q17) 11QTemple (=11Q19) AB

Chronicles Corinthians Enoch Kings Ms of Testament of Levi from Qumran Cave 1 Ms no. 36 from Qumran Cave 1 (DJD I, pp. 138-41 ) Genesis Apocryphon from Qumran Cave 1 Hodayoth from Qumran Cave 1 First copy of Isaiah from Qumran Cave Milchamah from Qumran Cave 1 Serek ha-Yahad from Qumran Cave 1 Serek ha-'edah from Qumran Cave 1, appendix to 1QS Berakhoth from Qumran Cave 1 , appendix to 1QS 1 Samuel 2 Baruch 2 Enoch 2 Kings New Jerusalem ms from Qumran Cave 2 2 Samuel 3 Baruch 3 Enoch 3 Maccabees Copper Scrol l from Qumran Cave 3 4 Ezra 4 Maccabees Ms no. 181 from Qumran Cave 4 (DJD V, pp. 79-80) Astrological Cryptic Document from Qumran Cave 4 Fourth copy of Aramaic Tobit from Qumran Cave 4 Ms of Hebrew Tobit from Qumran Cave 4 Mss of Testament of Levi from Qumran Cave 4 Zodiacal document from Qumran Cave 4 Copies of Shirot 'Olat ha-Shabbat from Qumran Cave 4 First copy of War Scroll from Qumran Cave 4 Ms no. 511 from Qumran Cave 4 (DJD VII, pp. 219-62) Birth of Noah ms from Qumran Cave 4 Amulet formula from Qumran Cave 4 Berakhoth from Qumran Cave 4 Covenant of Damascus, copy 2 from Qumran Cave 4 First copy of 1 Enoch materials from Qumran Cave 4 Second copy of 1 Enoch materials from Qumran Cave 4 Florilegium from Qumran Cave 4 Shirot 'Olat ha-Shabbat from Qumran Cave 4 Testimonia from Qumran Cave 4 New Jerusalem ms from Qumran Cave 5 Berakhoth from Qumran Cave 1 1 New Jerusalem ms from Qumran Cave 1 1 Melchizedek text from Qumran Cave 1 1 Shirot 'Olat ha-Shabbat from Qumran Cave 1 1 Temple Scroll from Qumran Cave 1 1 Anchor Bible

XII

ABD Abod.Zar. Abr. AGAJU Agr. Agric. Akhm ALGHJ AnatSt AnBib ANRW

Ant. AOAT AOS AOSoc Apoc.Abr. Apoc.El ij. Apoc.Ezek. Apoc.Gosp.Mt. Apoc.M os. Apoc.Paul Apoc.Sedr. Apoc.Zeph. A pol . Apost.Const. OT A ram ARWAWSond, PapCol

Asc.Isa. b. ( before rabb. txt. ) BaHod. BAS BCH Bel l .Jud. Ber. Ber.R. BETL BEvT BIAAnk Bib BibNot BJFL BJS BTB BU BZNW CBA CBNTS CBQMS

List of Abbreviations

The Anchor Bible Dictionary (ed . , David N. Freeman) 'Abodah Zarah Philo, De Abrahamo Arbeiten zur Geschichte des antiken Judentums und des Urchristentums Philo, De agricultura Tacitus, Agricola Akhmimic Arbeiten zur Literatur und Geschichte des hellenistischen Judentums Anatol ian Studies Analecta Biblica Haase, W . , and H. Temporini, eds., Aufstieg und Nied­ ergang der romischen Wel t (eds. , W. Haase and H. Temporinil Josephus, Antiquitates Judaicae Alter Orient und Altes Testament American Oriental Series American Oriental Society Apocalypse of Abraham Apocal ypse of El ijah Apoca l ypse of Ezekiel Apocryphal G�spel of Matthew Apoca l ypse of M oses Apocal ypse of Paul Apoca l ypse of Sedrach Apocalypse of Zephaniah Justin Martyr, Apology Apostol ic Constitutions The Apocrypha and Pseudep igrapha of the Old Testament (ed. , R.H. Charles) Aramaic Abhandlungen der Rheinisch-Westfalischen Akademie der Wissenschaften, Sonderreihe Papyrologica Colon­ niensia Ascension of Isaiah Babylonian Talmud BaHodesh Biblical Archaeology Society Bul letin de Correspondence Hel l enique Josephus, Bel l um Iudaicorum Berakhoth Bereshith Rabbah Bibliotheca ephemeridum theologicarum lovaniensium Beitrage zur evangelischen Theologie British Institute of Archaeology at Ankara Bibl ica Bib! ische Notizen Bull etin of the John Rylands University Library of Manchester Brown Judaic Studies Bibl ical Theology Bul letin Biblische Untersuchungen Bei heft zur Zeitschrift fUr die neutestamentl iche W issenschaft Catholic Biblical Association Coniectanea Biblica, .New Testament Series Catholic Bib! ical Quarter! y Monograph Series

List of Abbreviations

c.Cels. CD C. Gen. Cher. CIJ CNT (Cod. ) Alex. (Cod. ) Sin. ( Cod. ) Vat. Col Comm.Joh. Cone Conf.ling. Copt CRINT Dan DBAT Deb.R. Dec. Deut Dia l . DJD (plus Arab. num. ) DJD (plus Rom. num. ) Ebr. Eccl EI EKKNT EPGM Ep.Jer. EPRO Esth Eth Ex Exod.R. ExT Ezek FB FRLANT Fug. FZPhTh Gaium Gal GBTh GCS Gen Gosp.Pet. Gosp.Th. GRBS Grk Hag Hag.

XIII

Origen, contra Celsum Covenant of Damascus Cairo Geniza Philo, De cherubim Corpus Inscriptionum Judaicorum (ed. , Jean-Baptiste Frey) Commentaire du Nouveau Testament Codex Alexandrinus Codex Sinaiticus Codex Vaticanus Colossians Origen, Commentary on John Concilium Philo, De confusione l inguarum Coptic Compendia Rerum Iudaicarum ad Novum Testamentum Daniel Dielheimer Blatter zum Alten Testament Debarim Rabbah Philo, De decal ogo Deuteronomy Justin Martyr, Dialogue with Trypho Discoveries in the Judean Desert Series (plus vol. no. ) Discoveries in the Judean Desert (plus vol. no. ) Philo, De ebrietate Ecclesiastes Eretz Israel Evangel isch-katholischer Kommentar zum Neuen Testa­ ment The Greek Magical Papyri in Translation (ed. Hans Dieter Betz) Epistle of Jeremiah f:tudes preliminaires aux religions orientales dans ! ' Empire Romain Esther Ethiopic Exodus Exodus Rabbah Expository Times Ezekiel Forschung zur Bibel Forschung zur Religion und Literatur des Alten und Neuen Testaments Philo, De fuga et inventione Freiburger Zeitschrift fUr Phil osophie und Theologie Philo, Legat io ad Gaium Galatians Gegenwartsfragen bib! ischer Theologie Die griechischen christl ichen Schriftsteller der ersten drei Jahrhunderte Genesis Gospel of Peter Gospel of Thomas Greek, Roman, and Byzantine Studies Greek Haggai Hagigah

XIV

Heb Hebr Hekh. Hel lenica Hermeneia Hist. Hist.Rech. Hist.Rom. Hist.Eccl . HNT Hos HSM HSS HThKNT HTR HTRHDR Hu l . ICC IDB ieiun. IEJ Int I sa j. ( before rabb. txt . ) JAOS JBL Jer Jewish Symbo ls JKDAI JOAI Jon Jos Jos. Jos. Asen. JSHRZ JSNT JSNTSS JSOT JSOTSS JSPS JSS JStJud JTS JU Jub Jud Judg Koh.Z. Lat

List of Abbreviations

Hebrew Hebrews Hekhalot Hellenica. Recueil d'£pigraphie de Numismatique et d' Antiqu ites Grecques (ed. Louis Robert ) Heremeia: A Critical and Historical Commentary on the Bible Herodotus, Historia History of the Rechabites Dio Cassius, Historia Roma Eusebius, Historia ecclesiastica Handbuch zum Neuen Testament Hosea Harvard Semitic Monographs Harvard Semitic Series Herders theologischer Kommentar zum Neuen Testament Harvard Theo logical Review Harvard Theol ogical Review Harvard Dissertations in Religion Hul l in International Critical Commentary Interpreter's Dictionary of the Bible (ed. Georg A. Buttrick) Tertullian, De ieiunio Israel Exploration Journal Interpretation Isaiah Jerusalem Talmud Journal of the American Oriental Society Journal of Bib! ical Literature Jeremiah Jewish Symbols in the Greco-Roman Period (ed. E. R. Goodenough) Jahresbuch des Kaiserlichen Deutschen Archaologischen lnstituts Jahreshefte des Osterreichischen Archaol ogischen Institutes in W ien Targum Jonathan Joshuah Philo, De Iosepho Joseph and Aseneth Jildische Schriften aus helleni stisch-romischer Zeit Journal for the Study of the New Testament Journal for the Study of the New Testament, Supple­ ment Series Journal for the Study of the Old Testament Journal for the Study of the Old Testament, Supplement Series Journal for the Study of Pseudepigrapha, Supplement Journal of Jewish Studies Journal for the Study of Judaism Journal of Theol ogical Studies Judentum und Umwelt Jubitees Judaica Judges Midrash Kohelet Zuta Latin

List of Abbreviations

LBS LCL LD Leg.al l . 1-3 Lev LexThQ Lk LLJC LXX m. ( before rabb. txt. ) Mal Mand. MasShirShabb Mek. MeyerK Mic M idr.Tann. Midr.Teh. M igr. Mk MNTC MPG MPL Mt ms(s) MT M ut.Nom. NCBC NEB Neh Neof New SchUrer

Nich. Eth. NICNT NRSV NT NTA NTS

NTT

NTT Num OBO OdesSol Onk OTL OTP PAM ( + no. ) Pan. Pane g. Par.Jer. PCSBR

XV

The Library of Biblical Studies Loeb Classical Library Lecto divina Philo, Legum allegoriae 1-3 Leviticus Lexington Theological Quarterl y Luke The Littman Library of Jewish Civil ization Septuagintal tradition Mishnah Malachi M andates, Shepherd of Hermas Shirot 'Olat ha-Shabbat from Masada Mekhilta H. A . W. Meyer, Kritisch-exegetischer Kommentar Uber das Neue Testament Micah M idrash Tannaim M idrash Tehil l im Philo, De m igratione Abrahami Mark Moffatt New Testament Commentary J. Migne, ed. , Patrologiae graecae J. Migne, ed. , Patrologiae latinae Matthew manuscript(s) Masoret ic tradition Philo, De mutatione nominum New Century Bible Commentary Die Neue Echter Bibel Nehemiah Targum Neofiti Emil Schiirer, The history of the Jewish people in the age of Jesus Christ (eds. Geza Vermes, Mar­ tin Goodman, and Fergus Millar) Aristotle, Nichomachean Ethics New International Commentary on the New Testament New Revised Standard Version Novum Testamentum Neutestamentl iche Apokryphen (ed. Wilhelm Schneemelcher) New Testament Studies New Testament Theology Nieuw theologisch Tijdschrift Numbers Orbis Biblicus et Oriental is Odes of Solomon Targum Onkelos Old Testament L ibrary The Old Testament Pseudepigrapha (ed. James H. Charlesworth) Palestinian Archeological Museum photograph number Epiphanius, Panarion P l iny the Younger, Panegyricus Paraleipomena Jeremiou Papers for the Chicago Society of Bibl ical Research

XVI

PGM

PMR Pol . Post.Cain Praep.Ev. Pr.Jos. Prot.Jas. Prov Ps(s) PSB Ps-Jon Ps-Ph i l o PTA PVTG Quaes.Ex. 1-2 Quest.Ez. Quis rer.div.her. QuodDeus rabb. RB Rec. Ref. REG REJ Rev Rev.Elch. RevEx RHR R.Hash. RNT Rom RQ RSEHA Sacr. San. SBLDS SBLMS SBLSBS SBLTT, PS

sc ScJTh ScrHier

scs

SeptGott Sg of Sg's Shep.Herm. ShirShabb SHR Sib.Or. Sim. SJ SJLA Slav

List of Abbreviations

Preisendanz, Karl , ed. Papyri Graecae Magicae. Die Griech ischen Zauberpapyri (ed. Karl Preisen­ danz) James H. Charlesworth, The Pseudepigrapha and Modem Research with a Supplement Aristotle, Pol itica Philo, De posteritate Caini Eusebius, Praeparat io evangel ica Prayer of Joseph Protoevangelium James Proverbs Psalm(s) Princeton Seminary Bulletin Targum Pseudo-Jonathan Pseudo-Philo (=L iber Antiqu itatum Bibl icarum) Papyrologische Texte und Abhandl ungen Pseudepigrapha Veteris Testamenti graece Philo, Quaest iones et solut iones in Exodum 1-2 Quest ions of Ezra Philo, Quis rerum div inarum Heres sit Philo, Quod deus immutab i l is sit rabbinic Revue bib! ique recension Hippolytus, Refutatio Revue des ttudes Grecques Revue des etudes juives Revelation Revelation of El chasai Review and Expositor Revue de l 'histoire des rel igions Rosh ha-Shanah Regensburger Neues Testament Romans Revue de Qumran Revue semitique d'epigraphie et d'histoire ancienne Philo, De sacrificiis Abelis et Caini Sanhedrin Society of Bibl ical Literature Dissertation Series Society of Bibl ical Literature Monograph Series Society of Biblical Literature: Sources for Biblical Study Society of Biblical Literature Texts and Translations, Pseudepigrapha Series Sources chretiennes Scottish Journal of Theol ogy Scripta H ierosolymitana Septuagiant and Cognate Studies Septuaginta Gottingensis Song of Songs Shepherd of Hermas Shirot 'Olat ha-Shabbat Studies in the History of Rel igions Siby l l ine Oracles Simil itudes, Shepherd of Hermas Studia J udaica Studies in Judaism in Late Antiquity Slavic

List of Abbreviations

SNT SNTSMS Somn. 1-2 SPB SPCK Spec.Leg.

ST

STDJ Strom. StudNeot SUNT Supp.Ep.Gr. SuppNT SVTP Syr t. ( before rabb. txt. ) T12P T.Abr. Tal Tanh. Tarb T.Benj. T.Is. T.Jac. T.Job T.Levi T.Sol . TDNT TDOT

TED TEH Tg. ThBer Theod. THNT ThRund TLQ TLZ Tob TQ TS TS TSAJ

TU

UNT

UTB

VigChr Virt. Vis. Vit Vit. Vit.Ad.Ev. Vit.Cont. Vit.Mos. 1-2

XVII

Studien zum Neuen Testament Society for New Testament Studies Monograph Series Philo, De Somniis 1-2 Studia postbiblica Society for the Promotion of Christian Knowledge Philo, De special ibus legibus Studia Theol ogica Studies on the Texts of the Desert of Judah Clement of Alexandria, Stromata Studia neotestament ica Studien zur Umwelt des Neuen Testaments Suppl ementum Epigraphicum Graecum Supplements to Novum Testamentum Studia in Veteris Testamenti pseudepigrapha Syriac Tosephta Testaments of the Twelve Patriarchs Testament of Abraham Tal anta Tanhuma Tarbiz Testament of Benjamin Testament of Isaac Testament of Jacob Testament of Job Testament of Levi Testament of Sol omon Theological Dict ionary of the New Testament (eds. Gerhard Kittel and Gerhard Friedrich) Botterweck, G. Johannes, Helmer Ringgren, and H. J. Fabry, eds. , Theol ogical Dictionary of the Old Testament (eds. G. Johannes Botterweck, Helmer Ringgren, and H . J . Fabry) Translations of Early Documents Theologische Existenz heute Targum Theol ogische Berichte Theodotionic tradition Theologischer Handkommentar zum Neuen Testament Theol ogische Rundschau The Lutheran Quarterl y Theol ogische Literaturzeitung Tobit Theol ogische Quartalschrift Texts and Studies Theol ogical Studies Texte und Studien zum antiken Judentum Texte und Untersuchungen Untersuchungen zum Neuen Testament Urban-Taschenblicher Vigil iae Christianae Philo, De v irtutibus V isions, Shepherd of Hermas Suetonius, Vitae Caesarorum Josephus, Vita Vita Adae et Evae Philo, De vita contemplativa Philo, De vita Mosis 1-2

XVIII

VT VTS Vulg WBC WMATNT WThJ WUNT Yom. Zeph ZKG ZNW ZWT

List of Abbreviations

Vetus Testamentum Vetus Testamentum Supplements Latin Vulgate Word Bible Commentary Wissenschaftliche Monographien zum Alten und Neuen Testament Westminster Theological Journal Wissenschaftliche Untersuchungen zum Neuen Testament Yoma Zephaniah Zeitschrift fUr Kirchengeschichte Zeitschrift fUr die neutestamentl iche W issenschaft Zeitschrift filr wissenschaftl iche Theologie

PART ONE

INTRODUCTION

I.

THE PROBLEM

And there will be nothing accursed any more, for the throne of God and of the Lamb (6 Sp6voi"'f ,

El";

weather "comet

(e.g. , of

and a 4QEn

God")

and

Corresponding to the unclear text in the MT (Yn � ,�) . which in the Vulgate is rendered as in dextera eius ignea lex ( < WN) dilexit populos, the LXX reads EK Bel;t6iv ct\rroO ayyeA.ot �ET CLVTOO. The identification of angels with fire depends on whether the LXX tradition is to be derived from the uncertain �. which would have had to be understood as "fire. " As the Latin translation shows, the phrase was interpreted in conjunction with the context of the bestowal of the law (viz. v. 4). Cf. also Hebr 1 : 7. 21

m

See further the discussions in conjunction with Gal 3 : 19 by Hein­ rich SCHLIER, Der Brief an die Galater ( MeyerK, 7/11; Gottingen: Vandenhoeck & Ruprecht, 1951) 109 and Terrance CALLAN, "Pauline Midrash: The Exegetical Background of Gal 3: 19b," JBL 99 ( 1980) 551..

57

Polemical Texts: Midrashic Proscriptions in Rabbinic Literature

geographical

entities

(e.g. ,

4QEn

a

6:7-�.

"mountain

of

God" ) .

22

Despite

the possibility that meanings reflected in some of these names do not bear a negative

connotation,

the

warnings

against

worshiping

angels

in

lists

inclu­

ding natural phenomena are not the product of an effort to combat a dualistic view in which evil is derived from angels. rabbinic names any

texts include

case,

the

are

referring

to

fallen

almost

i nvariably

varied

formulations

"Michael" of

There is no indication that these

angels;

whenever

(�"0.

these

"who

scriptural

is

mentioned, like

proper 23 In

God?").

prohibitions

reflect

a

special apprehension against the possibility of worshiping the angels. Both the Second Commandment

(Ex 20: 4-5) and the prohibition against

fashioning "gods of silver and gold" in Exodus 20:23 are appl ied to angelic 24 beings. In the Mekhilta de-Rabbi Ishmael ( Bal:lod. ch. 6, pp. 242-43 ), a com­ posite document which preserves traditions going back to the Tannaitic period (2nd cent.

CE),

an extended list of objects excluded from worship contains a

specific

condemnation against fashioning an image (�) of "angels, cheru­ 25 The censure of worshiping of such beings follows immedi­ bim, and ophanim. " ately upon a similar one which, without doubt on the basis of the more speci­ fic proscription in Deuteronomy 4: 19, excludes the imaging of celestial bod­ 26 ies: sun, moon, stars, and planets. In the midrash this order is determined by the scriptural phrase, " that which is in heaven above" (Ex 20: 4 ) , which is

22

For detailed studies in which the Aram, Grk, and Eth lists of an­ gels are compared and subjected to etymological analysis, see J. T. MILIK, The Books of Enoch. Aramaic Fragments of Qumran Cave 4 (Oxford: Clarendon, 1976) 152-56; Michael A. KNIBB, The Ethiopic Book of Enoch ( Oxford: Clarendon, 1978) 69-76; Matthew BLACK, "The Twenty Angel Dekadarchs at I Enoch 6,7 and 69 , 2," JJS 33 ( 1982) 227-35 and idem, The Book of Enoch or I Enoch (SVTP, 7; Leiden: Brill, 1985) 118-24. 23 Thus, contra HURTADO, the analogy between elements of nature and angels is only apparent . 24 Pp. of Bal:lod. are given according to the edition of Jacob Z. LAU­ TERBACH, Mekilta de-Rabbi Ishmael (3 vols. ; Philadelphia: The Jewish Publica­ tion Society of America, 1933-1935) vol. 2. 25 Perhaps through the influence of Ezek 1:5-21, the cherubim and ophanim are regarded as angelic beings; see further H. BIETENHARD, Die himm­ l ische Wel t im Urchristentum und Spatjudentum (WUNT, 2; Tlibingen: J . C. B . Mohr [Paul Siebeck] , 1951) 55-56. The particular danger associated with the living creatures around the divine throne lies in the fact that many rabbis derived the Israelites' worship of the golden calf at Sinai from a vision of the throne at the Red Sea. This connection is discussed by HALPERIN in Faces of the Chariot. 26 "Planets" (C"':'re) is lacking in Deut 4 : 19; 17:3; and Jer 8: 2. See 2 Kgs 23:5 ( " the sun, the moon, the planets, and all the host of heaven" ) .

Angel ic and Heavenl y Figures: Veneration and Monotheism

58

bifurcated

in

its

application.

Consequently,

the

term

"above"

a distinct meaning:

(.,�) acquires

As for "that [which) is in heaven" (� "'WJN) one might think it refers only to sun, moon, stars, and planets? But it says: "Above," meaning, [do) not [make) an image of the angels, [do) not [ m ake) an image of the c .rrubim, and [do) not [make) an image of the ophanim.

�

The angels, in conjunction with the cherubim and ophanim associated with the divine throne, making

an

are hence not equated with the other items. The possib i l ity of

image of angels, cherubim and ophanim presupposes that they can be

"seen, " but in a different context as objects of nature. rash,

in

distinguishing

between

the

locative

phrases

In this way the mid­ in

the

biblical

text,

singles out the danger of this aspect of image making. In a further passage of the Mekhilta (Bal:lod. ch.

10, pp. 276-77) , Exo­

dus 20:23 is interpreted by R. Ishmael as a prohibition of making

an

image of

angels, cherubim, and ophanim.

"You Shall Not Make with Me ('rlN)." R. Ishmael says: "You shall not make an image (�"'!) of My servants who serve before Me on high, not an image (�"'!) of angels, not an image ( �"'!) of cherubim, and not an 8 image (l'lm) of ophanim. " Here the biblical text,

which says nothing about making an "image , "

justed to the prohibition of image making while

(�"'!)

29

is ad­

in the Second Commandment, 30

its statements about gold and silver are not mentioned.

The

basis for

specifying the angels, cherubim and ophanim was apparently the word � (Ex 20:23),

which ·R.

Ishmael is said to have rendered in the sense of "divine be-

27 The bracketed words represent adaptations from LAUTERBACH ' s trans­ lation (Mek i l ta, 2.243 ) . 28

29

30

Translation from ibid. , p. 276. Ex 20: 23 MT: �.,

,llllll'l � :lnt � I)O::l � 'rlN l"llllll'l �-

Tg. Ps-Jon contains a version which assimilates more to Ex 20: 23: "My people, you chi ldren of Israel , do not, in order to worship, make (� .,�orT,! l""'':llll'll an image of the sun, and moon, and stars, and planets and an­ gels which serve before me A.6yct; LXX tradition-nDp q>A.€yov), Psalm 45 (44):7-8 (=LXX tradition) functions to underscore the exalted status of "the Son": addressed as 6 8E6� ) . for they recount (,.,�,) the splendor of His kingdom according to their knowledge and they exalt [Hi s . . . In an] \he heavens of His kingdom, and in all the exalted heights wonderful psalms according to all [their Ins ight . . . . . . ] \he glory of the King of the elohim they recount ('1'1!)0') in the dwellings of their ( assigned) position. VACAT An[ g . . . , 1 how can we be reckoned [ among] them, and our priesthood, how (can tt be reckoned) among their dwellings? And [our] ho[ Jiness, 7 how can It compare with] the[ t r ] ho[n ]ness? [And what ] is the offering of our tongue of dust (in compari son) with the knowledge of the el im/elohim? 8 . . . 1 our resounding, let us exalt the God of knowledge [. . . 9 . . . ho lliness, and his understanding is beyond all who [have eternal] knowledge. In this passage several motifs are combined: gels

(2nd pers.-1.

I;

3rd pers.-11.

iority of some angels ( 1. thiness

in

comparison

to

2); the

3-5);

( I ) praise of God by an­

(2) statement concerning the super­

(3) statement of the human worshipers' angels

God by the community Ost pers. -11.

( 1 st

pers. -11.

5-7);

and

(4)

unwor­

praise

of

8-9). How are these aspects related in

the text? The content immediately preceding line I of 4Q400 2 may be supplemented

by 4Q401 14 i 6 which refers to "chiefs of realms" (� �). 29 8 The sub­ ject of � . then,

seems to be an elite group of angels probably equivalent

to the Q'N'!D) ( "princes" )

mentioned in the other Shirot. 299 Their function in

praising God is characterized in 4Q400 2 I as "a wonderful thing" the "elim" and "most holy ones. " 3 00 What is implied by the concerning the

superiority of the

"chiefs"

finds

�!)

(�!))

among

clause in line I

an elaboration

in

line 2. 30

1

298 For the text, see ibid. , p. 136 (cf. Plate II ) . 299 On the synonymity between C"UUN'1 and C'N'fll) in Num and the Shirot,

see ibid. , pp. 32-33.

3 00 The common structure c-::1) as well as the non-repetition of � before �tlln argues in favor of supplying �!) before �1'::1 C"!!1r''p. 1 30

This seems likely, given the apparent resum ption of � at the end

Non-Polemical Sources: Qumran Songs of the Sabbath Sacrifice

159

The � themselves, taken up in the pronoun �. are characterized by two passive

participial

forms

in

predicate

position;

they

are

"glorified"

and

"revered. " Though these participles are elsewhere applied to angels as attri­ 302 the syntax suggests something more; both angelic and human beings are butes, represented as acknowledging the chief angels' superiority. The 303

reason

recount

for

the

chief

angels'

venerative

position

the splendor of His kingdom according to their

is

clear:

knowledge"

"they

(1.

3).

They possess an understanding of the God's rl'O� which manifests itself in a 304 superior form of praise. In lines 3-5 this worship (for example, in the form 305 of "wonderful psalms" in I. 4), is briefly described. As the remainder of the

column

suggests,

the community aspired. In

the

the 306

following

angels'

lines

(6-7)

superiority

the

represents

recognition

of

something

angelic

to

which

superiority

is

underscored by a confession (in the first pers. plur. ) of the human worship­ ers'

own poverty.

This self-deprecation is expressed through three rhetorical

questions ( introduced by i'ltJ) which draw several comparisons in which it is no 307 The community's longer clear whether the chief angels are still in view. priesthood,

holiness, and knowledge do not compare with that of the angels,

of I. 2 ( � ]!)) in a comparat ive construction c-�) in which the elements � and �� are repeated. 302 tr'i.l::l) (IQH 10. 8-l:M::I::l) �); C"N'1ll ( llQShirShabb 5 3-"lnn) � Tn:i). 303 The conjunction before '"11)0 may be explicative. 304 An inclusio in I. 5 is formed by the resumption of the verb "1!l0. 305 This is perhaps done preliminarily. Songs six and eight contain a fuller version of the blessings and praises by the Wl'1 �) and n� �l 306 See n. 308 below. If in the 2nd song angels are accorded an exem­ plary worship and a superior knowledge, in the 1st song they play a role in the inclusion of humans into the heavenly cultus ( 40400 i): "they (the an­ gels ) do not give support (� � to any who are [pervertled of way, and there [is] no impurity (NtX)) in their holy places" ( 1. 14); "they propitiate C '"1!l::l' J his good will for all who turn from sin" (1. 16). 307 The U"1J)l) ptlt,l m'l"'ln in I. 8 are contrasted with �]� ruri::l, whereas in I. 1 the nlM �:I seem to have been distinguished from the C"'DN'1. The self-effacing rhetoric is reminiscent of IQH 3. 24 (3-fold self-effacing rhetorical questions introduced by i'ltJ) in which the writer ' s confession fol­ lows a thanksgiving for being brought into ''the congregation of the sons of heaven" (3. 22) and for being allowed to participate with the "spirits of knowledge" (rnM'I'1 ruri) in praising God's name and declaring ('11)0.,.,) God's wonderful works (3. 22-23); see already the well-known passage in Ps 8: 5-6, in which the human low-estate is contrasted with the position of angels (i'ltJ � lOW '1i1'101'1rn . . . WI�). and 4 Ez 8: 34-36. The adaptation of this confes­ sional topos here may explain why the chief angels are not explicitly re­ ferred to in the comparison.

Angelic and Heavenly Figures: Veneration and Monotheism

160

that is,

any human contribution to heavenly worship pales next to the gran­

deur of the angels' lines

priestly function.

From the cohortative

"let us exalt" in

8-9, however, one may infer that despite a sense of unworthiness, the

worshipers are nevertheless able to participate in the heavenly cult.

308

A second passage near the beginning of the seventh song ( 40403 1 i 31b33a) may also give expression to a venerative posture towards angels.

Given

the difficulty in translating some of the terms, the full Hebrew text is pro­ 309 vided as well as possible translations: 31

0 chiefs of the praises/ 0 praiseworthy chiefs,

rnn:nznn w-,

32 praise the God of splendorous praises/ praise the splendorously praiseworthy God, .,.,, rnn:n�1n �1m� '\Ti:J� for in/through majesty of praises is/exists the glory of His rule/ for in/through praiseworthy majesty is the glory of His rule, �:no -n::�:;:, rnn::��n -rr.1::1 � 33 elohim/ in it/through it are the praises of all 33 in it/through it is the praiseworthiness of all elohim

� .,-,:, rnn::�m i'1::1

together with the majesty of

�l:hO .,-,:, "r1i"1 Cll

[hts]

whole king[dom.

NEWSOM comments appropriately that in this passage "the language has 310 become abstract almost to the point of incomprehensibility. " The noun

n'\Ti::l�nJn can either be a plural form (-ot ) or an abstract noun (-iit ). A sim­ ple

choice

of

one

interpretation

over

the

other

is

unsatisfactory.

Whereas

the abstract meaning associated with God at the beginning of I. 32 (="praise­ 311 worthy God") is suitable to the context, the following phrase, which is ela­ borative

(�)

translated

of the active summons

"for

the

glory

of

His

to praise,

kingdom

is

may be reflected

(here in

the

idiomatically) majesty

of

praises.''

308 Similarly, the contrast with angels in Ps 8 functions rhetorically to underline the importance accorded to humanity within creation. In 1QH 3. 21-23, in which the writer's mention of a privileged status among angels pre­ cedes his self-deprecatory statements, the purpose of the rhetoric is to em­ phasize that despite this position the destructive activity of Belial can on­ ly be overcome by God. 309 The format is adapted from SCHWEMER, "Gott als Konig in den Sabbat­ liedern," p. 99. 310 Songs of the Sabbath Sacrifice, p. 215. 311 NEWSOM's translation ( ibid. , p. 212) only uses the abstract meaning here.

Non-Polemical Sources: 11QBerakhot

!61

More open to debate is the term in lines 31 Crnn:nznn w-1) and 32 (3rd

C"i'T\� .,.,:::> rnT1:ltlll'1

occurrence;

l"').

In the latter case,

SCHWEMER prefers to

see a reference to the praiseworthiness of the angels "which is ascribed to them by the earthly community," arguing that the second song has already at­ 312 tached such a notion to the chief angels. Thus the feminine suffix in i'i:J, which picks up the preceding �. would then suggest that the angels' ven­ erative status

is grounded

God's

in

glorious

rule.

On

the

other

hand,

one

could argue that the writer of the text wished to stress that God's rule man­ ifests

itself

or

is brought to

expression

through the

angels'

praises.

This

interpretation, however, squares neither with the parallelism between "r1i'i and

rnT1:ltlll'1

in lines 32b-33a nor with the strong emphasis on God's transcendence 313

in the following parts of the song.

ii.

sian.

11Q Berakhot

In relation to the presence of angels, another document merits discus314 "all his In l lQ Berakhot, published by A. S. VAN DER WOUDE in 1968,

holy angels" are the final predicate of a brief four-fold blessing to be re315 ( II. 4-5-'!D"Tip � 71:::> Q'!:),.,:J,). The cited by a (high-)priestly figure: first

parts

three

uncertain (plur. ),

that

312 313

of the

predicate is,

the

( 1.

formula consist

2-?]�

community;

Q'!:),'1:J) , ( 2)

a

of

but

(I)

a

blessing (plur . )

probably

blessing

of

referring

God's

holy

with

to

name

an

"you" (I.

3-

"Gott als Konig in den Sabbatliedern, " p. 100 and n. 153.

SCHWEMER ( ibid . ) does not sufficiently clarify her argument con­ In II. 33-35 God's exalted status, which is cerning the latter point. stressed through a conglomeration of words derived from C'1'1 'O'I"'t'l C'1'1 em,.,! ('?'0'? .,W . . . C'l"'t'l? �'1) is grounded in divine titles ( [ ?� � ] ; (� C'l:>?oJ and in God's creation of the angels. If this emphasis on God's cate­ gorical transcendence is in any way anticipated in II. 31-33, it is at least clear that the writer does not wish to imply that the manifestation of divine rule somehow depends on angelic praises. A statement concerning the angels' (albeit limited) worthiness is thus more in line with what follows. 314 "Ein neuer Segensspruch," pp. 253-58 (text, photo, and brief com­ mentary). 315 The top line of the largest fragment (no. 2; left) preserves Q:)'1:J, 1 C!II:J , which may be read (with VAN DER WOUDE) prescriptively (through a waw­ conversive): "and he shall bless them in the name of [the God] of [ I ]srael" 01. 1-2). The blessings appear on the second of 2 preserved columns. Only a few letter s from the 1st col. (right part of frgt . ' s 2 and 3) remain, preven­ ting further observations concerning the context of the blessing. The in­ structive element in I. I, however, is reminiscent of IQSb, though there are important differences (see the following discussion).

Angelic and Heavenly Figures: Veneration and M:motheism

162

mVT�p C!ll ,.,:J�);

and (3)

fortunately lost ( I . 4-'\n[

12

a blessing (plur. ), letters

the predicate of

which

is un­

]Q'!:)�'1:Jt 316

The combination of these blessings raises the question of genre.

It is

one thing for human members of the community to be "blessed" and another to call

God

"blessed."

In

the

text,

the former gives

expression

to

the

belief

that the community's "blessed" status depends on "the name of the Most High" ( II.

2-3), 3 17 while the latter formula functions as a form of praise. Whereas

predicative blessings involving human beings and God are abundant in the Heb­ rew Bible, Dead Sea Scrolls, and early Jewish literature, only rare ly are an­ gelic beings ever included ( Gen 48: 1 5-16; 318 Tob

2 1 1 : 1431 9) . 3 0 This makes the for­

mula

sense

in

llQ

Berakhot

conspicuous.

In

which

is

the

"blessed"-ness

of

"his holy angels" to be understood? Lines 6-14 of the joined fragments I and 2 provide some clue. Line 6, which

in the fragment begins a new

section,

opens with a

jussive blessing

formula derived from the Aaronic blessing in Numbers 6: 24-26 and reminiscent of IQSb: 321 "May God Most High

(�ll

� tl:lM

j1:l�) bless you and make his face

to shine upon you and open for you his good treasure which is in heaven . . . ". This formulation,

then,

introduces a section which elaborates the first for­

mula in I. 2. We cannot know whether the lost portions of llQ Berakhot con-

316 It is possible, that the lost text also referred to ange ls; the blessing would then run parallel to the next, 'In[ being read "his[ . . . " analo­ gous to ��., "his holiness. " If the rest of the column was intended as an elaboration of the blessings in II. 1-5, the resumption of only two elements in II. 13-14 (God and angels) may point in this direction. In the end, this matter must remain uncertain. 317 In this sense the blessing ( and esp. that in II. 6-14) comes close to what is preserved in IQSb, in which blessings (from God) are pronounced upon various classes or figures (present and eschatological) of the sect. 318 See sect i on II. A. l . b n. 58 (though here the "angel" is called upon to bless) .

319 The correspondence between l l Q Berakhot and Tobit (esp. a s pre­ served in the Sinaitic recension) is close. The combination of blessing hu­ mans and praising God is implied in Tobit (Cod. Sin. ) . See below, section I I . B. 2 . a (pp. !65-66 ). 3 20 See Jos. Asen. 5: 12 (pp. 169-70). Such a formulation is remarkably scarce in the later Hekhalot literature. Thus far, the present author has been able to find only one independent example, in which the predicate is Metatron; see SCHAFER, Synapse (par. 704), the mss from MUnchen (M40) and New York (N8!28): �mM fN:> '1ll p� ,.,:J (M40-�'7!D ) C'1'7!D (N8!28+""Ct; M40- '�ll) KO?ll :"i""M' C'n.

3 21 IQSb- "may the Lord bless you ( sg. ; 1.3- �11'"1N i"O:l'"lA.TliJEVOUA.aptBtov. Whereas the former is made to anticipate the events following the seventh angel's trumpet ( 1 1 : 15), the latter comes to fruition in 11: 1-13. Further d ifficulties are recapitulated by Roland BERGMEIER, "Die Buchrolle und das Lamm, " ZNW 76 (1985) 236-38. 72 ' H tpu; lm l. tj:>A. { ov

cf.

little

(j?>tj?>A.tap { Btov)

scroll"

in 5:2-5,8-9;

cf.

Ezek 2: 9;

in

his hand 75 Fur­

3 : 1-3).

the seer receives his primary instructions, not from the angel (cf.

Dan 12: 4, 9),

but from the "voice from heaven" (vv. 4,8), while in 10: 11 the 76 otherwise problematic A.eyoucrtv minimizes the angel's role as the one who issues the call to prophesy. If

several

angelological

texts

in Revelation

are

reminiscent of

motifs

found in the opening epiphany, this does not occur at the expense of an em­ phasis that Christ is superior to God's angels. author' s

angelomorphic

over angelic beings,

Christology

we shall

is

In order to assess how the

coordinated

consider the

here

imagery of

with

a

superiority

1: 12-20 as it relates

to the letters to "the angels of the seven churches" which follow in chapters 2 and 3.

E. Christ and the Angels of the Seven Churches

After the

initial

commission to write

(1: 11),

the

author refers to the

seven churches by name and to seven "golden lampstands" (v. 11-A.uxv { a.;; xpucriia­ vour; xpuoour;; 14: 14-o-.eq>avov xpuoouv; cf. also the "crown" promised to those who overcome in 2: 10), this attribute cannot be understood as a christologi­ cal feature. See further, HOLTZ, Christologie, p. 130 n. I. In 10: 1 the "oth­ er strong angel" is also associated with "a cloud," in which he is wrapped (nepLj:\ej:\'ATJJ.lSVov); if Dan 7: 13 lies in the background, it has only contributed in imagery, and the author is not attempting to identify the "one like a son of man . " 112 So esp. MOLLER, Offenbarung des Johannes, p. 270: " . . . Oberbringer eines gottlichen Befehls, da er [the angel ] aus dem Bereich Gottes kommt; deshalb liegt keine Unterordnung des Menschensohngleichen unter den Engel vor. " 113 HOLTZ, Christologie, pp. 132-33 and emphasized by VAN SCHAlK, A'A ­ 'Aor; liyye'Aor;, " pp. 224-25, for whom the angel's command operates "hypostati­ Y

cally'' as an introductory formula intended to denote the urgency and immi­ nence of divine judgment. Such an interpretation is rendered improbable by the fact that the verb s.!;fj'A8ev , not applied to the "one like a son of man," denotes a separation from the source.

244

Angelology and Monotheism in the Christology of Revelation

vesting of verse 16 in verses 17-20, where it is likewise follows an angel's command (v. 18), is explicable from the use of Joel 3:15 (MT); LOHMEYER has accurately observed that "Was hier als poetischer Parallelismus erscheint, ist als sachliche Doppelheit aufgefaBt; so schien das Wort von zwei Ernten, von mindestens zwei Erntenden und zwei Sicheln zu reden. " 114 Yet, would the au­ thor, in applying this biblical tradition, have created a difficulty for his Christology gratuitously? The structure of 14:6-20, in which "one like a son of man" is preceded and followed by three angels, is noteworthy. Since he appears in the middle of the group and is given attributes not applied to these angels, 115 there is little question that this figure is cast in a superior role. 116 And yet, it is doubtful whether this prominence warrants HOLTZ's conclusion that in this passage the position given to Christ is "weit tiber sie [the angels] hinaus. "117 To the extent that the author is either responsible for or a tradent of the muddied boundaries between Christ and the angels, the most satisfactory solu­ tion is simply to take the analogies of this passage seriously. 118 Because of the contextual proximity to angelic beings, Christ as "one l ike a son of man" takes on angelic functions, and even more so than in 1 : 13-16. This angelic representation of Christ becomes understandable if seen within the framework of growing speculative interest in angels ( even to the point of veneration) and of developing angelomorphic Christologies at the turn of the second cen­ tury CE. 119 114 LOHMEYER, Offenbarung des Johannes, p. 125. 115 See n. Ill above. 116 The closest analogy to the notion of 6 heavenly beings plus I sup­ erior is Ezek 9 : 2, already considered above (pp. 226-28) relation to ch. IS. If this model already underlies the organizational conception of 14:6-20, it does so only in a formal sense. 117 Christologie, p. 131. 118 Cf. 1 En 61: 10 in which "the Elect One,'' alongside several classes of heavenly beings, can be summoned to "bless" the Lord of the Spirits (v. 11). However, the one summoning is either the Lord of the Spirits or the Elect One himself and, in any case, clearly not an angel. 119 Similarly, KARRER, Johannesoffenbarung als Brief, p. 148 and YARBRO COLLINS, ''The 'Son of Man' Tradition and the Book of Revelation," p. 566, who, however, posits "a very early christological tradition" that "has its roots in Palestinian Christianity" (p. 568). YARBRO COLLINS argues that the &c;-indefinite form of the "son of man" must have preceded the definite form in the Gospels. But, given the close correspondence between the author's "son of man" language and the traditions of Ezek, Dan, and contemporary apocalyp­ ses, as well as the author's own style (see p. 242 and n. 108 above), it is not necessary to resort to such an early dating.

The Refusal Tradition in the Apocalypse of John

This

examination

of

Revelation

14: 6-20

raises

two

245

problems

with

re­

( I ) The portrait of Christ in

spect to the Apocalypse author's presentation:

chapter 14 acquires a different emphasis than what is found in the christolo­ gical the

predications opening the narrative

level

of

the

letters to

Apocalypse,

elsewhere to angels can be observed (pp. gree,

if

any,

Revelation tively

could

something

like

1 : 12-16 and 14: 14-20,

formulated

by

the

the seven churches,

an

avoidance

of

238-39) . Moreover,

an angelomorphic

have

served

his

which,

on

attached

( 2) to what de­

Christology such as

whether taken over from

author,

in

categories

tradition

theological

in

or crea­

interests?

An

approach to these questions may be suggested by an analysis of the place and function of the refusal tradition within the Apocalypse of John.

IV.

THE REFUSAL TRADITION IN THE APOCALYPSE OF JOHN

In the discussion of the refusal tradition

in section II . A . 2 above (pp.

75-103), we have tried to show that in 19: 1 0 and 22:8-9 the author of Revela­ tion adapted a motif well and variously attested in early Jewish and Jewish­ Christian ture

writings.

often

reflects

furthermore, an attempt

though

a

given

author.

cially to rhetorical

Given uses

this

which

angel's

refusal

to safeguard monotheistic

tion could take a variety of forms, of

the

in

belief,

this

l itera­

the tradi­

thus serving further particular interests

flexibility,

the

tradition

sometimes reflect a

lent

itself

espe­

shared Vorstellungswelt

which served as a communicative among authors and their readers. finally, we have

also

observed

that,

"refusal" proper--most phany (pp. 81-87 ) ,

120

in

the

materials

preserved,

characteristically foilow

the

prohibitions--or,

the narration of

an angelo­

because of which the seer is moved to bow before the an­

gel. In view of our traditio-historical comparison of the angelophanic refu­ sal tradition,

two emerging features suggest distinctive interests of the au­

thor in the Apocalypse of John: ( I ) the author has made use of this tradition

120

As in Asc.Isa. 7:2, 19; Apoc.Zeph. 6 : l l -15; 2 En 1 : 4-8; 3 En 16; and the C. Gen. frgt. Though the primary reason for the attempt to venerate Raph­ ael in Tob 12: 15-16 is the series of acts by which he, as God's agent, has protected Tobias on his journey (see also l l : l4-15), his appearance cannot be dismissed as a factor; see p. 84 n. 98 above.

Angelology and Monotheism in the Christol ogy of Revelation

246

twice in the same form

1 21

and (2) the refusal by an angel in 19: 10 and 22:8-9

does not follow an angelophanic epiphany.

A. The Angel in 19:10 and 22:8-9

As we have noted above (section 11. 0 . 2, pp. 226-28) the angel or angels which show and interpret the visions of Babylon's destruction (17: 1-19: 8) and the New Jerusalem (21: 9-22:5) are taken from the group of seven angels who, commissioned to pour our the seven bowls of wrath, are initially introduced in IS: I.

In IS: 5-6 the seer beholds these angels emerging from the heavenly

temple wearing "pure bright linen" and "golden girdles around their breasts . " Despite the reminiscence o f these features both t o the opening epiphany ( esp. 1: 13)

and

to

''the man clothed

in

l inen"

plays no further role in the Apocalypse.

in

Ezekiel

9-10,

It seems clear,

their

appearance

therefore,

that the

seer's desire to worship the angel in 19: 10 and 22:8-9 has little or nothing to do with the features attributed to the angels in 15:6; per has not prompted John's proskunesis.

an

angelophany pro­

In the author's presentation,

this

would appear to bring the function of the angel as mediator and interpreter of the visions into sharper relief (p. 247 below ) . Indeed, minimal.

until chapter 1 7 the seer's

interaction

with angelic

beings

is

At several points in the narrative the seer is addressed by or him­

self addresses one of the heavenly beings, but such interaction is momenta­ 122 ry. By contrast, in both 17: 1 and 21:9 the guiding angel summons the seer to view the fall of Babylon and "the Bride of the Lamb" respectively with the words,

Beu-re Be{�w

oot. from this point on, the language describes an inter­

active activity between the angel and seer which is more sustained. The con-

121 In the Asc.Isa. the two occurrences of the angelic refusal respond to different forms of impropriety ( 7 : 21-inappropriate worship of an enthroned figure; 8:4-address of the angelus interpres as "my lord" ) . In Rev both in­ stances of the tradition retain elements from both occurrences in Asc.Isa. ( i. e. , the seer ' s attempt to worship the angel and the angel's self-identifi­ cation as a "fellow servant"; see p. 95 above) and, therefore, is more homo­ genous. 122 Before ch. 17 such interaction has occurred in three passages: ( I ) 5:5-0ne o f the elders tells the seer not t o weep. ( 2 ) 7:13-17-0ne of the el­ ders questions the seer concerning the identity of those clothed in white robes (v. 13); the seer does not know (v. 14a), and the elder gives the an­ swer (v. 14b-17). (3) 10:9-10-The seer takes and eats the little scroll from the "strong angel" and is commissioned to prophesy. Of these instances the commissioning in ch. 10 is the most significant; however, in its present form , the angel's active role in relation to the seer is overshadowed by the "voice from heaven." See further section 11.0.3 above (pp. 229-32).

247

The Angel in Revelation 19:10 and 22:8-9

trast

with

previous

the

narrative

of

the

Apocalypse

is

highlighted

by

the

listing below of such instances in each vision: 17:1-19:10: Punishment of Babylon

17: 117:317:6-14-

17: 1S-1819:9-

"Come, I will show you . . . " (Beu-re Be tl;oo oo t 21:9). "And he carried me away in spirit (am1ve yKev fJ€ ev nveufJan ) into the w ilderness. " (cf. 21: 10) In response to the seer' s bewilderment (v. 6b-eeau­ fJaoa . . . eaufJa fJEya), the angel offers to explain "the mystery of the great woman and the beast": "And the angel said to me, 'Why do you marvel? I will tell you . . . ' (v. 7a-Kat et7tEV fJOL 0 ay ­ yeA.or; But Tt eBaufJctoar; ; eyoo e poo OOL . . . ) . The angel interprets for the seer the meaning of "the waters" (v. !Sa-Kai A.ey et fJOL ). The angelic guide speaks to the seer (Ka t A.eyet fJOL ) at the conclusion of the vision of heavenly wor­ ship: he ( I ) tells the seer to write a makarism and (2) affirms to the seer (Ka i A.ey et fJOL ) that "These [the substance of the foregoing vision; cf. 22:61 are the true words of God . " 21:9-22:9: New Jerusalem

21:921:10-

21 : 1S-1722: 122:6-

"Come, I will show you . . . " (Beu-re Be {;;oo ooL 17: 1 ). "He carried me away in spirit (am1veyK eV fJ€ ev nveu­ fJaTL) to a great and high mountain, and he show­ ed me ( e Betl; e v fJOL) the holy city Jerusalem de­ 123 ; scending from heaven from God . . . " ( Ezek 40:3 cf. 17: 3 ) The angel who measures the city (cf. Ezek 40-48) i s designated "he who was speaking with me" (v. !Sa­ o A.aA.Oiv fJ€T ' efJOU). "And he [the angel] showed me (Kat eBetl;ev fJOL) the river of the water of life . . . . " The angelic guide speaks to the seer (Kat dnev fJOL) at the conclusion of the vision of the New Jeru­ salem. He ( I ) affirms again that "These words are trustworthy and true" (cf. 19: 9 ) and (2) describes to him his mission: "the Lord, the God of the spirits of the prophets, has sent his angel to show his servants (aneoT€LA€V TOV ayyeA.ov a u-ro u Be i"l;aL TO Lr; BouA.oLr; au-rou ) what must happen soon . " (cf. 1 : 1 and 22: 16)

Within the narrat ive of the Apocalypse,

the angel's role as interpre­

tive guide for the climactic visions of the book is conspicuous. We may sum­ marize the functions attributed to the angel in both sections as follows:

(I)

The angel has mediated the vision t o the seer 07: 1 ; 21:9); (2) the angel has put the seer in a position to see the vision (17:3;

21: 10); and (3 ) the angel

123 The transfer of Ezekiel to the "very high mountain" is ascribed to "the hand of the Lord'' (Ezek 40: 1).

248

has

Angelology and Monotheism in the Christology of Revelation

acted

as the seer' s

interpreter

( 17:7,15; 21:15);

(4) the angel has en­

abled the seer to participate in that which he has heard ( 19:9); and (5) the angel is prominent because he is one of the seven angels in 15:6 07: 1; 21:9) whose

clothing

resembles

Christ

in chapter

I

(see section

11.0.2, pp. 226-

28). Thus the reason for attaching the refusal tradition to this angel is, from within the narrative, transparent enough. Moreover,

as the comparative references

above indicate,

the respective

l iterary contexts concluded by the refusal tradition in 19:9-10 and 22:8-9 is analogous.

Both sections are anticipated by short units which include a nar­

16: 17-21 (the seventh bowl: the divine

ration of what the visions presuppose:

destruction of Babylon) and 21: 1-8 (the descent of the New Jerusalem ). Taken together with the tween

the

angelic

beginning

refusal,

a proximate

linguistic correspondence be­

and

close of these sections underlines the antithetical 1 24 contrast between the visions, the structurally complementary nature of which is underscored by the increased significance of the angelus interpres in the narrative. The resulting impression is that the author has attempted to pro­ vide

the

concluding

visions

of

the

Apocalypse

with

a

structural

symmetry,

which leaves no doubt as to the primary importance within the narrative at­ tached to the angel's refusal to be worshiped. Considered

traditio-historical ly,

however, the motivation behind the 125 In none of the Jewish and Jewish-

visionary's proskunesis remains puzzling.

1 24 See e.g. YARBRO COLLINS, The Combat Myth in the Book of Revelation (HTRHDR, 9; Missoula: Scholars, 1976) 19 and "Revelation 18: Taunt-Song or Dirge?, " in L 'Apocal ypse johannique, pp. 188-89, who sets off the visions of "Babylon" and "Jerusalem" from the foregoing seven bowls ( 15:1-16:20) and "seven unnumbered visions. " YARBRO COLLINS, however, ends the Jerusalem "ap­ pendix" at 22: 5 ( see also her commentary, The Apocalypse, p. 148), which pro­ vides no parallel of substance to the end of the section on Babylon. SCHOSS­ LER FIORENZA's emphasis on concentric patterns posits a structure which at this point is very similar, but which also takes into account the conclusive nature of the refusal tradition in each section: 15: 1,5-19: 10; 19: 11-22:9; see her essay on "The Composition and Structure of Revelation" in The Book of Revelation, pp. 174-76 and BAUCKHAM, "The Worship of Jesus" 329. 1 25 The materials studied in Part Two does not provide much clarifica­ tion for the Apocalypse seer' s desire to worship the angel , esp. as concerns 19: 10. ( a ) Insofar as functions (2) and (4) listed on p. 247 above are opera­ tive, there may be some analogy with the Shirot from Qumran (Part Two, I l . B . l . b . i , pp. 156-61), in which the community's venerative recognition of the chief angels' ability to "recount the splendor of his kingdom" (4Q400 2 II. 2-3) leads the human community to reflect on its unworthiness to partici­ pate in the angelic worship (II. 6-7 ) and then to praise God for this admit­ tance ( I I . 8-9). The Shirot, however, are liturgical and, unlike the Apoca­ lypse, do not narrate a mystical ascent to or guided tour in heaven with an angelic guide. Furthermore, the language of the songs emphasize more the par­ ticipation of the earthl y community in heavenly worship, rather than offering

A Double Refusal

249

Christian materials preserving an angelic refusal does an angel's mere func­ tion as interpreter of and guide through a heavenly journey ever produce such 26 a reaction. 1 This suggests that, for the author, the refusal tradition is in­ vested

with

a

significance

within

the

Apocalypse

which extends beyond the

literary boundaries marked by the final two visions. To ascertain this import it therefore becomes necessary to take into account some further aspects of the author ' s literary and theological design.

B.

A Double Refusal

Behind the double use of the tradition and the analogous literary con­ text

of both passages,

interpreters

nize some form of intentionality.

have frequently been

disposed to recog­

However, the n ature and scope of this pur­

pose and the literary level to which they ought to be assigned ( such as au­ thor, editor,

redaction or

of

a

written

addition by a l ater

tradition

by

author,

interpolation

by

a

l ater

scribe) has been subject to considerable de­

bate. Among earlier commentators in this century, BOUSSET, CHARLES, and BECK­ WITH considered the double use of the refusal tradition as sufficient grounds 1 27 for questioning the literary unity of the text. For them, the interpretive

a momentary glimpse or audition. ( b) If Col 2 : 1 8 refers to angel veneration in a visionary context (Part Two, I I . A . 3. b, pp. 111-19), it would offer a more contemporary and geographically proximate history of religions explana­ tion for the setting of the Apocalypse. The paral lelism between 2:18 and 2:16 and the emphasis on "humility" (v. 18; 2:23) suggest that the rejected form of veneration was l inked with the observance of ascetic practices. However, if one supposes that the author of Revelation was concerned with such a pro­ blem among the communities, it is hard to explain why in the letters the cri­ ticism is emphatically levelled against those who advocate a laxness of ethi­ cal behavior (2: 1 4-teaching of Salaam; 2: 20-21-teachings of the "prophetess" Jezebel ) . (c) Finally, since the angel is one of the seven who came out of the heavenly temple in 15:6, might in itself be reason enough for the seer ' s high esteem. Indeed, the angel Raphael in Tob ( 1 2 : 15-22) appears to reject Tobit and Tobias' posture before him after reveal ing that he is one of the seven "holy angels" who stand in the presence of God. In the Apocalypse, the angel's status as one of the seven with the bowls of wrath does contribute to the fact that he is chosen in the narrative as an interpreting guide. However much the author may have known of the tradition in Tobit, the seer ' s venera­ tive posture in 19: 10 is narrated more as a spontaneous act which the the an­ gel curtly rejects (opa fJfi); in contrast to Rev, the angel's acts of protec­ tion (and possibly appearance; see p. 84 n. 98) account for the visionaries' worshipful posture. 126 See p. 245 n. 120 above. 1 27 BOUSSET, OffenbarUllg des Johannes, pp. 429-30; CHARLES, The Book of Revelation, 2. 130, 224-25; BECKW ITH, The Apocalypse of John, pp. 742 and 773.

Angelol ogy and Monotheism in the Christology of Revelation

250

difficulties encountered are mainly

associated

with

19:9-10:

(I)

The

speaker

indicated (who is the subject of A.eye:t? ) ;

at the opening in 19:9a is not

(2)

the conclusive "these words are true" are more suitable to the end of this writing ( such as in 22:8-9) than after a penultimate for the seer's desire

to worship

in

vision;

( 3 ) the reason

22:8 seems logically unintell igible

if it

has already been rejected in 19: 10; and (4) the two passages contain apparent 128 These inconsistencies with respect to the representation of "the prophets. " problematic

features

have

led

to

a

number

of

attempts

at

literary-critical

solutions, most of which have regarded part or all of the version in 19: !0 as 1 29 a secondary interpolation. This approach remains viable insofar as no reason for authorial intention can be found. A number of exegetes have, however, recognized that the double refusal reflects the Apocalypse author ' s redaction of traditional

material.

An inten­

tion of the author is most clearly seen in the angel's self-identification as a "fellow servant" ( 19: !0;

22: 9 } .

In summoning the seer to worship God, the

angel places himself on the same level as the seer ( and his prophetic group); hence the repetition of the refusal tradition may correspond to the author' s 130 interest i n legitimating h i s prophetic status and message. These literary-

128

Whereas in 22:9 the angel demotes himself to the status of three groups (the seer; his "brothers the prophets"; and "those who hold the words of the prophecy of this book" ), in 19: 10, according to which "brothers" and "those who hold" are listed together, only two groups are mentioned (the seer; his "brothers who hold the testimony of Jesus" ) . 129 If one assumes that all of 19: 10 is secondary, then the inconsis­ tencies enumerated above become even more conspicuous. Would a l ater editor have created such incongruities gratuitously? It might be possible that the end of v. 10--"For the testimony of Jesus is the Spirit of prophecy"--, the latter part of which is a singular formulation in the Apocalypse, represents an addition intended to harmonize 19:10 with the mention of "prophets" in 22:9; so, e.g. , MOLLER, Offenbarung des Johannes, p. 320 and BAUCKHAM, The Theology of the Book of Revelation (Cambridge: Univ. Press, 1993) 120-21, whose respective views on 19: !0b largely follow that of CHARLES (The Book of Revelation, 2 . 1 30). Against a later interpolation, however, · is the consisten­ cy of the christological assertion of v. lOb with the way theo- and Christo­ logy are functionally related in the foregoing verses (vv. 7 and 9); see p. 251 below. 1 30 E.g. , KRAFT, Offenbarung des Johannes, p. 245 and SCHOSSLER FIOREN­ ZA, "Apokalypsis and Propheteia," pp. 145-46. This emphasis is not altogether denied by BOUSSET (Offenbarung des Johannes, pp. 429-30) and BECKWITH (The Apocalypse of John, p. 773), but is limited to 19:!0. A wider intention be­ hind 19: !0 is attributed to a final editor by CHARLES (The Book of Revela­ tion, 2. 225), for whom the refusal in 19: !0 places more emphasis than 22:8-9 on the importance of prophets, while preserving (with 22:8-9) a polemic dir­ ected against the worship of angels.

Revelation 19:9-10

and redaction-critical

interpretive

options

will

251

be presently

be

evaluated

as

both passages are further analyzed.

1.

Revel ation 19:9-10

Though the presence of the angel has to be inferred from as far back as 13 1 17 (vv. 1 , 3,7, 15), 19:9 is thematically continuous with the jubila­

chapter

tion of 19:4-8,

in which the seer has heard the great multitude proclaim the [fu.liilv-N* , N2 P] b nav­

reign of "the Lord our God the Almighty" (KI}pwc; b ee:oc;

-roKpa-rwp). This divine nomenclature and the phrase Bc.OcrwfJE:V -ri]v Bo�av au-riii are reminiscent of the wording in 4 : 1 1 , 14:7, and 15:4, hymns of portions thereof 132 which focus exclusively on God. This emphasis is in line with the summons to praise God in verses 6-7 and the ascriptive acclamation and depiction of wor­ ship in verses have

been

siological

I

and 4.

integrally interest.

At the same time, the theo-logical statements here

assimilated

In verse 7,

into

the

author's

christological

and

eccle­

the glory to be ascribed to God is grounded

both in the coming of the Lamb and in the prepared status of "the Bride" ( v . 7 b ) , that i s , the saints who remain faithful ( v . 8 b ) . In this way the worship of God, insofar as l inked to "the Bride, " presupposes the accomplished act of the advent (v. lation

7b-ijA.ee:v) of the "marr iage supper of the Lamb. " This interre­

is picked up again

in the angel ' s address to the seer

(v.

9)

who is

told to record a makarism (echoing v. 7b) declared to be "the true words of God . " The angel ' s declaration in verse 9b serves as a concluding pronounce­ ment, unit

not only for the makarism but also for the entire preceding visionary 133 ( 17: 1-19: 8 ) . The theo-logical statements of 19: 1-10, then, embody a

christological undercurrent from which they are inseparable. The audition, at the conclusion of which the seer himself is invited to record the makarism (v.

9a ) and is addressed with the angel's pronouncement

confirming the veritude of the vision

131

(v.

9b), breaks off when the seer falls

The indefinite Kct i A.eye:t fJOL (twice in v. 9 ) repeats the same for­ mula in 17:15, in which the referent is clearly the guiding angel in vv. 1 , 3, and 7. 1 32 The terms ee:6c; with a possessive pronoun and nav-roKpa-rwp are re­ served for God in the Apocalypse. Even Christ, as the dictator of the seven letters refers to "my God" (never to "your" God ! ) or to "my father": 2:27; 3 : 2 , 5, 12, and 21. The designation "our God" occurs only in the hymns: 4: I I ; 7 : 12; 1 1 : 15; and 1 9 : 1,5,6. 1 33 See LOHMEYER, Offenbarung_ des Johannes, p. 153. In addition to be­ ing recapitulative of v. 7, the makar 1sm, as those in 14:13 and 22: 14-15, al­ so has an exhortative character.

Angelology and Monotheism in the Christology of Revelation

252

at

the

angel's

feet.

In

rejecting

the

seer' s

venerative

posture,

the

angel

places himself on the same level as "you and your brethren who hold the tes­ timony of Jesus" and summons the seer to "worship God" ( v.

10). Here, as in

verse 9a--which alludes to verse 7b--, language about "God" betrays a christ­ acentric

orientation.

True

worship

of

God

presupposes

an

identification

of

the faithful with the Lamb or Jesus, which, in turn, marks the criterion for 134 true prophecy. The pervasiveness of this theological pattern within the pas­ sage thus places the burden of proof on attempts to solve the presence of the refusal

tradition

in

19: 10

by

l iterary-critical

means.

If

instead

we suppose

some sort of redactional activity, an explanation for the remaining interpre­ tive difficulties must be found on other grounds. If in the present text chapter

19 the seer's

intention

to worship the

angel is the result of the latter's mediary role in the visions,

it is perti­

nent at this point to consider the chain of mediation indicated in 1 : 1 , 22: 6 , and

22: 16.

These passages

and to Christ ( 1 : 1 and esp.

imply the angel ' s subordinate role to God 22:16).

Though i n 1 : 1 and 22: 16 the angel ' s sub­

ordinate status as a mediary figure is apparent enough, function

in

22: 6--that

is,

(22 : 6 )

just preceding the refusal

the mention of this

tradition--implies

that

the author considered it necessary to delineate further the nature and origin of this mediation. This necessity is all the more obvious,

since the commis­

sion entrusted to the guiding angel "to show his servants what must happen soon" (22: 6-Be: i�at -rotc; BouA.otc; au-ro u a Be:t y e:ve o9at

ev 't'oJ3i)6T]CJaV aq> 6Bpa ) (Mk 9: 6-EKq>oJ3ot yap E:ysvov-ro; Lk 9: 34-E:rpoJ3f)6T]CJa v; and in Mt as response to the exhorta­ tion to listen to the Son)

: "There is n o one : good except for : one, God . " :(v. l8-ouc3sl . c; dyaeoc; d f.ITJ de; 6 es6c;)

: And when they :"Rise, and do not lifted up : be afraid" : ( V. 7 -eyep6T]"t"E KCl t f.ITJ : their eyes they : 1-!TJ rpoJ3s i:aes) saw no one but Jesus only. : ( omitted in Mk and :( v.8- E:mipav-rsc; Lk) ae -roue; orpeaA.­ �Jouc; au-riiiv ouc3sva siaov d 1-!TJ au-rov 'IT]CJOUV f.!OVOV)

282

Appendix

Yl Mt 28:2-7

Ang

Fear (guards) (v.4-dno af: -ro u cp6J3ou elUTOU scrdcrerpcrv O L TTJpouv-rsc; Kelt syEVTJ6T]O"elV roc; VEKpO L )

: (to the women) !"Do not be afraid" : ( v . 5-fliJ cpoJ3si:cres Uf.!ELMinor AgreementSSon of Man