Metatron
Scholars have argued over the name Metatron for more than a century. Philip Alexander suggests the word might be a magical term found in Hekhalot literature and Merkabah texts like 3 Enoch. Hugo Odeberg, Adolf Jellinek, and Marcus Jastrow proposed that the name comes from Hebrew words meaning to guard or protect. They point to early descriptions where Enoch is clothed in light as he guards souls ascending to heaven. Odeberg also noted parallels with the Old Persian name Mithra based on their shared positions in heaven. Another theory links the name to Greek words meta and thronos, suggesting one who serves behind the throne. Gershom Scholem dismissed this idea as without merit because the function of serving emerges only later in traditions. Some scholars like Saul Lieberman and Peter Schäfer argue for a connection to the Latin word metator, meaning messenger or guide. Philip Alexander notes that metator was an officer in the Roman army acting as a forerunner. This etymology describes the angel leading Israelites through the wilderness like a military guide. Charles Mopsik believes the name relates to Genesis 5:24 where God took Enoch away. The Septuagint version uses a specific Greek word for taken that some link to the angel's identity.
The identification of Enoch with Metatron appears first in 3 Enoch, also known as the Book of Enoch. This text describes how Enoch, son of Jared and great-grandfather of Noah, transforms into the angel Metatron after being assumed into Heaven. Early kabbalists assumed this connection even though it is not explicitly made in the Talmud. The Babylonian Talmud refers to a Prince of the World who was once young but now is old. Scholars see discontinuity between early Enoch literature and later portrayals of Metatron. Gershom Scholem argues two streams influenced the character: one linking him to Enoch and another fusing obscure entities. In 2 Enoch, Enoch receives titles used by Metatron such as Youth and Prince of the Presence. However, he is not called Lesser Yahweh until 3 Eohn introduces that title. Scholem proposes that Lesser Yahweh references Yahoel rather than directly relating to God's name. In Maaseh Merkabah, the text reasons that Metatron equals another divine name through Hebrew gematria. Both Yahoel and Metatron were known as the Lesser YHWH according to Aramaic incantation bowl inscriptions. The Apocalypse of Abraham assigns duties normally reserved for Michael to Yahoel.
The Babylonian Talmud mentions Metatron by name in three specific places: Hagigah 15a, Sanhedrin 38b, and Avodah Zarah 3b. Hagigah 15a describes Elisha ben Abuyah seeing Metatron sitting down in Paradise. This action is unusual because no one sits in the presence of God except with special permission. Elisha looks at Metatron as a deity and heretically suggests there might be two powers in Heaven. The rabbis explain that Metatron received permission to sit due to his function as Heavenly Scribe writing deeds of Israel. To prove Metatron was not a god, the Talmud states he received sixty strokes with fiery rods. These blows demonstrate that an angel can be punished unlike a deity. In Sanhedrin 38b, Rabbi Idith hears from a messenger that Metatron should be worshiped because he has a name like his master. Idith uses Exodus 23:21 to show Metatron was an angel who cannot pardon transgressions. He argues that even as a messenger of forgiveness, Metatron should not be received for worship. Avodah Zarah 3b hypothesizes how God spends His day before the Temple's destruction. It suggests Metatron may have taken God's place instructing school children during the fourth quarter of the day. Yevamot 16b records the utterance I have been young; also I have been old found in Psalm 37:25. The Talmud attributes this statement to the chief angel identified as Metatron.
Metatron appears prominently in Merkabah literature including 3 Enoch and other pseudepigrapha texts. The book describes how Metatron guided Rabbi Ishmael through Heaven explaining its wonders. 3 Eohn presents Metatron in two ways: as a primordial angel and as transformed Enoch after entering Heaven. Later Ecstatic Kabbalah portrays Metatron as a messianic figure serving as King of the angels. The Zohar associates Metatron with the divine name and explains him as head of Yetzira. Moses ben Jacob Cordovero's commentaries link this concept to Maimonides' description of the Active Intellect. Several biblical figures serve as metaphors for Metatron in the Zohar including Joseph, Eliezer, Joshua, and others. The text uses youth to describe Joseph and Joshua while calling Eliezer a servant referencing Metatron. The Staff of Moses is described by the Zohar as another reference to Metatron. Two tets in the word totafot are also linked to Metatron according to the Zohar. Michael remains distinct from Metatron throughout these mystical writings. Michael represents the High Priest while Metatron symbolizes the structure of the tabernacle itself.
The earliest account of Metatron within Islamic scriptures might derive directly from the Quran itself. Surah 9:30, 31 mentions Uzair venerated as Son of God by Jews which some interpret as an Arabic transliteration of Ezra. This prophet was identified with Enoch and Metatron in Merkabah Mysticism traditions. In Islamic tradition, Metatron became a symbol for accusations that Jews worship God-as-old-man or an angelic being instead of God. Muslim heresiologists repeatedly accused Jews for venerating an angel as a lesser god during Rosh Hashanah celebrations. The name appears early in Islam through al-Kindi and al-Masudi who documented its usage. Al-Suyuti identifies him specifically as the angel of the veil knowing what lies beyond it. Ahmad al-Buni describes Metatron wearing a crown and lance probably constituting the Staff of Moses in magical works. Practitioners invoke him to ward off evil jinn, devils, sorcerers and other magical threats. Ibn Hazm notes that Jews celebrate Metatron as a lesser god ten days each year possibly referencing Rosh Hashanah. These celebrations connect to Merkabah mysticism where Metatron participated in creation of the world.
Metatron is invoked in a love ritual by witch Geli Tripping in Thomas Pynchon's novel Gravity's Rainbow published in 1973. Derek Jacobi played Metatron as spokesperson of God in Good Omens both the 1990 novel and 2019 TV adaptation. Alex Hassell portrayed Metatron in Phillip Pullman's His Dark Materials series running from 1995 to 2000. He was originally human named Enoch before becoming Regent of Kingdom of Heaven in that story. Alan Rickman appeared as Metatron in the 1999 movie Dogma serving as voice of God. Curtis Armstrong played Metatron as scribe of God in Supernatural which began airing in 2005. Carlos Santana stated in 2000 that he has been in contact with Metatron since 1994 receiving messages from the angel. The Mars Volta released an album called The Bedlam in Goliath in 2008 featuring lyrics and title referring to Metatron on its second track. These modern portrayals range from antagonists to divine messengers across literature, film, music, and television adaptations.
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Common questions
What is the origin of the name Metatron in Jewish and Islamic mythology?
Scholars propose that the name Metatron derives from Hebrew words meaning to guard or protect, Greek terms meta and thronos indicating service behind a throne, or Latin metator signifying messenger. Philip Alexander suggests it may be a magical term found in Hekhalot literature and Merkabah texts like 3 Enoch.
When did the identification of Enoch with Metatron first appear in religious texts?
The identification of Enoch with Metatron appears first in 3 Enoch also known as the Book of Enoch where Enoch transforms into the angel after being assumed into Heaven. Early kabbalists assumed this connection even though it is not explicitly made in the Talmud.
Where does the Babylonian Talmud mention Metatron by name?
The Babylonian Talmud mentions Metatron by name in three specific places: Hagigah 15a, Sanhedrin 38b, and Avodah Zarah 3b. These passages describe events such as Elisha ben Abuyah seeing Metatron sitting in Paradise and Rabbi Idith hearing about Metatron's role as a messenger.
Why do some scholars argue that Metatron was punished in the Talmud?
Scholars note that the Talmud states Metatron received sixty strokes with fiery rods to prove he was an angel who could be punished unlike a deity. This punishment occurred because Elisha ben Abuyah saw Metatron sitting down which is unusual for anyone in the presence of God without special permission.
How did Islamic tradition incorporate the figure of Metatron into its scriptures?
The earliest account of Metatron within Islamic scriptures might derive directly from the Quran itself where Surah 9:30 and 31 mention Uzair venerated as Son of God. Al-Suyuti identifies him specifically as the angel of the veil knowing what lies beyond it while Ahmad al-Buni describes Metatron wearing a crown and lance in magical works.