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Christopher Rowland
(e.g. Heb. 1-3; cf Col. 2.18). It is the implicit threat both to the
uniqueness and divinity of Christ involved in the attribution of the
title angel that has lead to suspicion of this particular development.
Such a negative assessment of the theological implications on
angelomorphic christology should not be too precipitate, however.
There is clear evidence that at least one New Testment writer
identified the divine figure on the throne of glory, seen by the prophet
Isaiah, with the pre-existent Christ (John 12.41).3 The rich theological
tradition prompted by the throne-theophany tradition has been
recognized in recent scholarship. The angelomorphic categories
linked with this interpretative stream provide evidence of subtle
variations within the parameters of monotheism, by the delegation of
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NOTES
was clothed with clothes of honour, and his loins girt with honour of glory.
And his look was changed and he had no form.’ A.G. Kallarakal, The
Peshitto Version of Daniel (Diss. Hamburg, 1973), p. 119, fails to note the
significance of this variant.
11. Some MSS of the LXX compare the body of the angel to the sea
(&thetas;αλ&a cgr;σση&sfgr; is read for ). The most notable example of this reading is
to be found in P. 967. See A. Giessen, Der Septuaginta-Text des Buches
Daniel, Kap. 5-12, nach dem Kolner Teil des Papyrus 967 (Bonn, 1968), and
Montgomery, op. cit., p. 409. Attempts to explain this variant have usually
resorted to theories of textual corruption. The possibility of a deliberate
theologically motivated change deserves consideration, however. In pursuit
of this possibility I would like to mention three other passages which may
point in this direction: (a) the replacement in Sym Ez. 1.16 of &thetas;αρσ&igr;&sfgr; by
&uacgr;α&kap a;&iacgr;ν&thetas;&ogr;υ (b) the description of the body of the angel in AA: ’the appearance
of his body was like sapphire’ (though this may derive from Ez. 9.2 ζων&e acgr;
σαπ&phis;&iacgr;ρ&ogr;υ); and (c) a saying of R. Meir in b. Menahoth 43b which compares
the colour of the throne of glory with the colour of the thread of blue
( ): ’It is not said here "that you may look
upon them", but "that you may look upon Him". Thus scripture teaches
that whoever observes the commandment of the fringes is deemed as though
he had received the Divine Presence, for nbDn resembles the colour of the
sea, and the sea resembles the colour of the sky, and the colour of the sky
resembles the colour of the throne of glory’ (on this see further B.Z. Bokser,
’Thread of Blue’, PAAJR 31, pp. 1ff.). What is more, it may be pointed out
that the word used to translate in the LXX of Num. 15.38 is &uacgr;&a cgr;&kap a;ιν&thetas;&ogr;ς.
Three points may be made about these passages: (a) there is a link between
the colour of the sea and the throne of glory in b. Men. 43b; (b) as we have
seen, the angelophany in Dan. 10 has many affinities with the vision of the
throne-chariot in Ezek. 1; and (c) there is a link between and
&uacgr;&a cgr;&kap a;&igr;ν&thetas;&ogr;ς in Sym. Ezek. 1.16. The possibility must be put forward, therefore,
that the reading &thetas;αλ&a cgr;σση&sfgr; could reflect some of the discussions concerned
with the colour of the divine throne in these texts.
12. On this subject particular mention should be made of P. Battifol, Le
Livre de la Prière d’Asénath (Paris, 1889-90) and C. Burchard, Untersuchungen
zu Joseph und Aseneth (Tubingen, 1965), and id., Der dreizehnte Zeuge
(Gottingen, 1970).
13. See further J.Z. Smith, ’The Prayer of Joseph’, in J. Neusner (ed.),
Religions in Antiquity (Supp. to Numen, 14; Leiden, 1968), pp. 253ff.
14. The Son of Man (London, 1979), p. 144.
15. The Words of Jesus (E.Tr.; Edinburgh, 1902), pp. 251f.; cf. G.K. Beale,
The Use of Daniel in Jewish Apocalyptic Literature and in the Revelation of
St. John (Diss. Cambridge, 1980), p. 142.
16. Revelation (Edinburgh, 1920), I, p. 35.
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There are two features here which seem to point to some connection with
the angelic tradition manifested in JA, AA and Rev.: (a) the fact that the
being is described as an old man, like the in Dan. 7.9; and (b) his
white raiment like Dan. 10 ( ) and Rev. (π&ogr;δ&e acgr;ρη). That we are dealing
with a theophany here is stressed by A. Marmorstein, The Old Rabbinic
Doctrine of God (Oxford, 1927), II, p. 49: ’In the circle of R. Abbahu this
report roused some surprise, for it is written that no one shall be in the tent
of appointment during the time when the High Priest is atoning in the
sanctuary (Lev. 16.17). Not even one of the angels was permitted to stay
there at that moment. R. Abbahu says that surely the venerable old man was
not a human being but God himself.’
25. See my article referred to in n. 2 above and the literature cited there;
and also Beale, op. cit., especially pp. 138ff.
26. On the angelic character of the Son of Man see J.J. Collins, The
Apocalyptic Vision of the Book of Daniel (Missoula, 1977); but cf. Casey, op.
cit., pp. 31ff.
27. So J. Lust, ’Dan. vii.13 and the Septuagint’, Ephemerides Theologicae
Lovanienses 54 (1978), pp. 62ff.
28. See further I. Gruenwald, Apocalyptic and Merkavah Mysticism
(Leiden, 1978), pp. 32ff., and my article, ’The Visions of God in Apocalyptic
JSJ 10 (1979), pp. 138-52.
Literature’,
29. Further exploration of the significance of this material, with particular
reference to the ascension of Isaiah, is being carried out by J.M. Knight of
Jesus College, Cambridge.