“Like one of the glorious ones”: The transformation of Enoch in 2 Enoch 22

Randall E. Otto
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Abstract

The common assertions that Enoch in 2 Enoch is transformed into an angel, if not something more, are shown to lack support from the key bases on which this assertion is made, namely, his standing in the divine presence, the “sounding out” or testing of the angels to his entry into the divine presence, and his change of clothing for priestly service. Moreover, scholarly assertions of Enoch’s “angelic transformation” do not cohere with the clear emphases he later makes to his family of his shared humanity with them. Much of this misreading of the portrayal of Enoch in this book may owe to retrojections of later Hekhalot mysticism back into the book in an effort to discern a “line of development” or trajectory from 1 Enoch to 3 Enoch. Such a trajectory can be warranted only on the basis of a coherent portrayal of Enoch as he is presented in 2 Enoch. There he is clearly depicted as a man who is glorified among the angels but who remains a human being. While Enoch may be “angelomorphic” in having some of the various forms and functions of an angel, even though not explicitly called an “angel” or considered to have the created nature of an angel, this terminology should be used with caution, since it may tend to blur distinctions between the function and ontology of created heavenly and created earthly beings.
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"像荣耀者中的一员":以诺书》22 中以诺的转变
常见的断言是《以诺记下》中的以诺变成了天使(如果不是更多的话),但这一断言的主要依据,即他站在神的面前、天使对他进入神的面前的 "呼喊 "或考验,以及他为祭司服务而更换的衣服,都表明这一断言缺乏依据。此外,学者们对以诺 "天使变身 "的断言与他后来对家人明确强调的他与家人共有的人性并不一致。对《以诺》一书中以诺形象的这种误读,很大程度上可能是由于将后来的希克哈洛神秘主义追溯到《以诺》一书中,试图找出从《以诺》一书到《以诺》三书的 "发展脉络 "或轨迹。这种轨迹只有在《以诺记下》对以诺的连贯描述的基础上才能成立。在《以诺记下》中,以诺被清楚地描绘成一个在天使中得到荣耀但仍是人类的人。虽然以诺可能是 "天使形态 "的,他具有天使的某些形态和功能,尽管他没有被明确称为 "天使",也没有被认为具有天使的受造性,但这个术语应该谨慎使用,因为它可能会模糊受造的天上人和受造的地上人的功能和本体之间的区别。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
0.40
自引率
33.30%
发文量
13
期刊介绍: The last twenty years have witnessed some remarkable achievements in the study of early Jewish literature. Given the ever-increasing number and availability of primary sources for these writings, specialists have been producing text-critical, historical, social scientific, and theological studies which, in turn, have fuelled a growing interest among scholars, students, religious leaders, and the wider public. The only English journal of its kind, Journal for the Study of the Pseudepigrapha was founded in 1987 to provide a much-needed forum for scholars to discuss and review most recent developments in this burgeoning field in the academy.
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