Metatron (Mishnaic Hebrew:מֶטָטְרוֹןMeṭāṭrōn),[1][a][b][5][6] orMatatron (מַטַּטְרוֹן,Maṭṭaṭrōn),[7][8] is anangel inJudaism,Gnosticism, andIslam. Metatron is mentioned three times in theTalmud,[9][1][10] in a few brief passages in theAggadah, theTargum,[11] and in mysticalKabbalistic texts withinRabbinic literature. The figure forms one of the traces for the presence ofdualist proclivities inGnosticism and the otherwise monotheistic vision of theTanakh.[12] In Rabbinic literature, he is sometimes portrayed as serving as the celestial scribe.[9][11] The name Metatron is not mentioned in theTorah or theBible, and how the name originated is a matter of debate. InIslamic tradition, he is also known asMīṭaṭrūn (Arabic:ميططرون), the angel of the veil.[13][14]: 192
InJewish apocrypha, early Kabbalah, and rabbinic literature,[11]Metatron is the name thatEnoch received after his transformation into an angel.
Numerous etymologies have been proposed to account for the name Metatron, but there is no consensus, and its precise origin is unknown.[15][16]: 92–97 Some scholars, such asPhilip Alexander, believe that if the name Metatron originated inHekhalot literature andMerkabah texts such as3 Enoch, then it may have been amagical word likeAdiriron andDapdapiron.[17]
Hugo Odeberg[18]Adolf Jellinek[19] andMarcus Jastrow[20] suggest the name may have originated from eithermattara (מטרא,lit. 'keeper of the watch') or the verbmemater (ממטר, 'to guard' or 'to protect'). An early derivation of this can be seen inShimmusha Rabbah, where Enoch is clothed in light and is the guardian of the souls ascending to heaven. Odeberg also suggested that the name Metatron might have been adopted from theOld Persian nameMithra.[18] Citing Wiesner,[21] he drew up several parallels that appeared to link Mithra and Metatron based on their positions in heaven and duties.
Another hypothesis would derive Metatron from a combination of two Greek words,μετά (meta, meaning 'after') andθρóνος (thronos, meaning 'throne'), which, taken together, would suggest the idea of 'one who serves behind the throne' or 'one who occupies the throne next to the throne of glory'.[22] The primary arguments against this etymology are that Metatron's function as a servant of the celestial throne emerges only later in the traditions regarding him, andθρóνος itself is not attested as a word in Talmudic literature.[23]
A connection with the wordσύνθρονος (synthronos) used as 'co-occupant of the divine throne', has been advanced by some scholars;[c] This, like the above etymology, is not found in any source materials.[18] It is supported by Saul Lieberman andPeter Schäfer, who give further reasons why this might be a viable etymology.[25] The Latin wordmetator ('messenger, guide, leader, measurer') had been suggested byEleazar of Worms (c. 1165 –c. 1230),Nachmanides, and brought to light again by Hugo Odeberg.[18] When transliterated into the Hebrew language, it is given asמטיטור (mṭyṭwr) orמיטטור (myṭṭwr).Gershom Scholem argues that there is no data to justify the conversion ofmetator to Metatron.[26]Philip Alexander also suggests this as a possible origin of Metatron, stating that the wordmetator also occurs in Greek asmitator – a word for an officer in theRoman army who acted as a forerunner. Using this etymology, Alexander suggests the name may have come about as a description of 'the angel of the Lord who led the Israelites through the wilderness: acting like a Roman army metator guiding the Israelites on their way'.[27][28]
Other ideas includeμέτρον (metron, 'a measure').[29] Charles Mopsik believes that the name Metatron may be related to the sentence fromGenesis 5:24, "Enoch walked with God, then he was no more, because God took him".[30] TheLXX version of the Hebrew word לָקַ֥ח ("took") isμετέθηκεν.
In the entry entitled "Paradigmata" in his study"'The Written' as the Vocation of Conceiving Jewishly", John W. McGinley gives an accounting of how this name functions in theBavli's version of "four entered pardes".[31]
In theHellenistic period, mention of a second divine figure, either besideYahweh or beneath him, occurs in several Jewish texts, mostlyapocryphal. These Jewish traditions implying a divine dualism were most frequently associated with Enoch. In the rabbinic period, they center on 'Metatron', often in the context of debates over the heretical doctrine of 'two powers in heaven' (shtei rashuyot ba-shamayim).[32][12] Ultimately, these ideas appear to go back to differing interpretations of the heavenly enthronement passages atExodus 24:10,Daniel 7:9. and perhaps evenEzekiel 1:26.[33][full citation needed] These different interpretations later came to distinguish what was orthodox from what was heretical in Judaism.[citation needed]
Among thepseudepigrapha1 Enoch: Book of Parables presents two figures: theson of man and Enoch. At first, these two characters seem to be separate entities. Enoch views the son of man enthroned in Heaven. Later, however, they prove to be the same. Many scholars believe that the final chapters in the Book of Parables are a later addition. Others think they are not and that the son of man is Enoch's heavenly double, similar to thePrayer of Joseph, whereJacob is depicted as an angel.[16] TheBook of Daniel displays two similar characters: theAncient of Days and theone like a man. Parts of the text in Daniel areAramaic and may have been changed in translation. TheSeptuagint reads that the son of man came as the Ancient of Days. All other translations say the son of man gained access to the Ancient of Days and was brought before that one.[34]
The identification of Enoch with Metatron in 3 Enoch, where the name first appears, is not explicitly made in theTalmud, although it does refer to a Prince of the World who was young but now is old. However, some of the earliestkabbalists assumed the connection. There also seem to be two Metatrons, one spelled with six letters (מטטרון), and one spelled with seven (מיטטרון). The former may be the transformed Enoch, Prince of the Countenance within thedivine palace; the latter, the Primordial Metatron, asephira "persona" of the "Cause of Causes", specifically the tenth and last persona, identified with the earthlyShekhina.[35] Furthermore, theMerkabah textRe'uyot Yehezkel identifies theAncient of Days from theBook of Daniel as Metatron.[34]
Many scholars see a discontinuity between how Enoch is portrayed in the early Enoch literature and how Metatron is portrayed. Scholars commonly see the character of Metatron as being based on an amalgam of Jewish literature; in addition to Enoch,Michael,Melchizedek, andYahoel among others are seen as influences.[16]
Scholem argues two streams of thought influenced Metatron's character: One linking Metatron with Enoch, and one fusing different obscure entities and mythic motifs.[36] Scholem argues that this second tradition was originally separate but later fused with the Enoch tradition.[16] He points to texts where this second Metatron is a primordial angel and referred to as Metatron Rabbah.[16] Scholem theorizes that the two Hebrew spellings of Metatron's name represent these two separate traditions.[16] In his view, the second Metatron is linked to Yahoel. Scholem also links Yahoel with Michael.[16] In theApocalypse of Abraham, Yahoel is assigned duties normally reserved for Michael. Yahoel's name is commonly seen as a substitute for the Ineffable Name.[37]
In2 Enoch, Enoch is assigned titles commonly used by Metatron such as "the Youth, the Prince of the Presence and the Prince of the World."[16] Enoch is not called the Lesser Yahweh.[16] In 3 Enoch, Metatron is called the Lesser Yahweh. This raises a problem since the name Metatron does not seem to be directly related to the name of God, Yahweh.[16] Scholem proposes that this is because the Lesser Yahweh is a reference to Yahoel.[16] InMaaseh Merkabah, the text reasons that Metatron is called the Lesser YHWH because in Hebrew gematria, Metatron is numerically equivalent to another name of GodShaddai.[38] Scholem does not find this convincing.[16][39] Scholem points to the fact that both Yahoel and Metatron were known as the Lesser YHWH. In 3 Enoch 48D1, Metatron is called both Yahoel Yah and Yahoel.[40] In addition to being one of the seventy names of Metatron from 3 Enoch 48D, Yahoel and Metatron are also linked in Aramaicincantation bowl inscriptions.[16][41]
TheBabylonian Talmud mentions Metatron by name in three places:Hagigah 15a,Sanhedrin 38b, andAvodah Zarah 3b.
Hagigah 15a describesElisha ben Abuyah in Paradise seeing Metatron sitting down (an action that is not done in the presence of God). Elishah ben Abuyah therefore looks to Metatron as a deity and says heretically: "Perhaps there are, God forbid, two powers in Heaven!"[9] The rabbis explain that Metatron had permission to sit because of his function as the Heavenly Scribe, writing down the deeds of Israel.[42] The Talmud states that it was proved to Elisha that Metatron could not be a second deity by the fact that Metatron received 60 "strokes with fiery rods" to demonstrate that Metatron was not a god, but an angel, and could be punished.[43]
InSanhedrin 38b, one of theminim tells Rabbi Idith that Metatron should be worshiped because he has a name like his master. Rabbi Idith uses the same passageExodus 23:21 to show that Metatron was an angel and not a deity and thus should not be worshiped. Furthermore, as an angel, Metatron has no power to pardon transgressions nor was he to be received even as a messenger of forgiveness.[43][44]
InAvodah Zarah 3b, the Talmud hypothesizes as to how God spends his day. It is suggested that in the fourth quarter of the day God sits and instructs the school children, but that before thedestruction of the Temple, Metatron may have taken God's place in this activity.
Yevamot 16b records an utterance, "I have been young; also I have been old" found inPsalm 37:25. The Talmud here attributes this utterance to the "chief angel" and "prince of the world", whom the rabbinic tradition identifies as Metatron.[45]
The tenth centuryKaraite scholarJacob Qirqisani believed that rabbinic Judaism was the heresy ofJeroboam ofthe Kingdom of Israel.[46] He quoted a version ofSanhedrin 38b,[47] which he claimed contained a reference to the "lesser YHWH". Scholem suggests that the name was deliberately omitted from later copies of the Talmud.[48] Extra-talmudic mystical texts such as Sefer Hekhalot do speak of a "lesser YHWH", apparently deriving the concept fromExodus 23:21, which mentions an angel of whom God says "my name [understood as YHWH, the usual divine Proper Name] is in him".
Metatron also appears in thePseudepigrapha includingShi'ur Qomah, and most prominently in theMerkabah literature of the3 Enoch, also called the "Book of Enoch" or "Book of [the Heavenly] Palaces." The book describes the link betweenEnoch, son ofJared (great-grandfather ofNoah) and his transformation into the angel Metatron.
Metatron says, "He [the Holy One] called me, 'The lesserYHWH' in the presence of his whole household in the height, as it is written, 'my name is in him'" (12:5, Alexander's translation). The narrator of this book, supposedlyRabbi Ishmael, tells how Metatron guided him through Heaven and explained its wonders. 3 Enoch presents Metatron in two ways: as a primordial angel (9:2–13:2) and as the transformation of Enoch after he was assumed into Heaven.[49][50]
And Enoch walked with God: and he was not; for God took him.
— Genesis 5:24,King James Version[51]
This Enoch, whose flesh was turned to flame, his veins to fire, his eye-lashes to flashes of lightning, his eye-balls to flaming torches, and whom God placed on a throne next to the throne of glory, received after this heavenly transformation the name Metatron.[52]
Metatron "the Youth", a title previously used in 3 Enoch, where it appears to mean "servant".[50] It identifies him as the angel that led the people ofIsrael through the wilderness after their exodus fromEgypt (again referring toExodus 23:21), and describes him as a heavenly priest.
In the later Ecstatic Kabbalah, Metatron is a messianic figure.[53]
TheZohar describes Metatron as the "King of the angels".[54] and associates the concept of Metatron with that of the divine nameShaddai.[55] Zohar commentaries such as theOhr Yakar byMoses ben Jacob Cordovero explain the Zohar as meaning that Metatron as the head ofYetzira[56] This corresponds closely withMaimonides' description of the Talmudic "Prince of the World",[57] traditionally associated with Metatron,[58] as the core "Active Intellect".[59][60]
TheZohar describes several biblical figures as metaphors for Metatron. Examples are Enoch,[61][62] Joseph,[63][64] Eliezer,[65] Joshua,[66] and others. TheZohar uses "youth" to describe Joseph and Joshua, a hint that the figures are a metaphor to Metatron, and also the concept ofservant by Eliezer as a reference to Metatron.[67] TheStaff of Moses is also described by the Zohar[62] as a reference to Metatron. The Zohar also states that the twotets in the wordtotafot (Biblical Hebrew:טוטפת,lit. '"tefillin"') are a reference to Metatron.[68] TheZohar distinguishes Metatron andMichael.[69] While Michael is described repeatedly in theZohar as the figure represented by theHigh Priest, Metatron is represented by the structure of thetabernacle itself.[69]
In theApocalypse of Zerubbabel, Metatron is not identified as Enoch. Instead, he is recognized as the archangel Michael.[16][36] The text also records that Metatron ingematria is the equivalent ofShaddai.[36] While he also appears in other apocalyptic writings, he is most prominent in theApocalypse of Zerubbabel.[36] In these writings, he plays the role of heavenly interlocutor delivering knowledge about the coming messianic age.[36]
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The earliest account of Metatron within Islamic scriptures might derive directly from theQuran itself.Uzair, according toSurah 9:30–31 venerated as aSon of God by Jews, commonly interpreted as an Arabictransliteration of the Hebrew name of the prophetEzra, who was also identified with Enoch and Metatron in Merkabah Mysticism.[14]: 184 In Islamic tradition, Metatron became a symbol for the idea that Jewsworship "God-as-old-man" or an angelic being instead of God.[14]: 184 Muslim heresiologists repeatedly accused Jews for venerating an angel as alesser god (or anIncarnation of God), especially for celebratingRosh Hashanah.[70]
The name itself is attested early in Islam byal-Kindi andal-Masudi.[14]: 192 Al-Suyuti identifies him as the angel of the veil and only he knows about that which lies beyond.[71][13][14]: 193 He is also frequently mentioned in themagical works byAhmad al-Buni, who describes Metatron as wearing a crown and a lance, probably constituting theStaff of Moses.[14]: 198 In other magical practises, he is invoked to ward off eviljinn,devils, sorcerers and other magical threats.[14]: 199
Ibn Hazm mentions thatJews, although regarding Metatron as an angel, would celebrate Metatron as a lesser god ten days each year, perhaps a reference toRosh Hashanah in connection withMerkabah mysticism that Metatron took part on the creation of the world.[70]
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most probable is the etymology of Lieberman: Metatron = Greekmetatronos =metathronos =synthronos; i.e. the small "minor god" whose throne is beside that of the great "God"
Can be linked back to the title praemetitor in Philos QG which can be connected to the Greek word for Metator "measurer"
The entry 'Paradigmata' gives an accounting of the meaning of 'Metatron' as it is used in the Bavli's version of 'four entered pardes'.
Metatron christianity.
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