Throne Visions Research Articles

The Influence of Ezekiel 40-48 on 1 Enoch 14:8-25

Insofar as the throne vision in 1 Enoch 14:8-25 so clearly recalls previous biblical descriptions, interpreters have simply focused on texts of the throne vision. However, more interpreters, with the understanding of Enoch’s role as a priest, have come to recognize that the throne vision of 1 Enoch. 14:8-25 reflects Ezekiel 40-48. Although they suggested the relationships between Ezekiel 40-48 and 1 Enoch 14, they failed to explain why 1 Enoch introduces the throne vision, namely, the heavenly temple vision in the wake of the narrative about the fallen Watchers’ petition (1En 13:3b-7). Before Enoch was taken to heaven, the Great Holy One commanded His four archangels to destroy Shemihazah and his associates (1En 10-11). Yet Enoch suddenly shifts his concern as an intercessor for the Fallen Watchers (1En 12:1-13:7). Then as Enoch recites the memorandum of their petition, he sees visions in his dreams, in other words, the throne vision (1En 13:8-16:4). Since Enoch ascended to heaven, readers never heard the Fallen Watchers’ voices. The author’s intent must have been reflected on this narrative sequence. In this paper, I argue that the throne vision in 1 Enoch not only follows the structure of Ezekiel 40-48, but also reflects Ezekiel’s theology of the new Temple. From Ezekiel’s perspective, the prerequisite conditions for the new Temple are the purification of the abominations in it: “the house of Israel shall no more defile my holy name, neither they nor their kings, by their whoring, and by the corpses of their kings at their death” (Eze 43:7). Thus he introduces the corpses of God’s soldiers (Eze 38-39) and then proceeds to the next narrative about his entrance to the new Temple. With Ezekiel’s theology in mind, Enoch, in a similar vein, constructs the sequence of events. The Fallen Watchers who were proud of their knowledge and power tremble before Enoch’s command from the Great One. After Enoch’s journey to the house in heaven, they disappeared (1En 21:10). This paper proceeds in five stages. First, it translates the throne vision (1En 14:8-25) on the basis of critical notes. Second, it examines the literary form and the setting of the throne vision within the larger literary framework of the Book of the Watchers (1En 1-36). Third, it identifies and examines genre and language. Fourth, it investigates the setting in which the text was written, to which it was addressed, and in which it functioned. Finally, it draws conclusions concerning Ezekiel’s temple theology in 1 Enoch.

The High and Lofty One Dwelling in the Heights and with his Servants: Intertextual Connections of Theological Significance between Isaiah 6, 53 and 57

Within the book of Isaiah the statement of 57.15 about the High and Lofty One and his dwelling in the heights refers to the throne vision of Isaiah 6. Surprisingly, the exaltation of the Servant in 52.13 is described using verbs of the same Hebrew stem as are used for the Holy One and his throne. The Servant will be exalted and lifted up, though according to the book of Isaiah it is a divine prerogative to be exalted (2.11, 17) and Yhwh will not give his glory to another (42.8; 48.11). The statement of 57.15, at the same time, proclaims that the High and Lofty One dwells with the contrite and humble in spirit, pointing to the servants of the Lord, but in the first instance using a noun that refers to the Servant of Isaiah 53 who, preceding his exaltation, has been crushed for the iniquities of his people (53.5, 10). These observations invite us to study these and other intertextual connections between Isaiah 6, 53 and 57, and to explore their significance for understanding the God talk of the book of Isaiah. In this article it is argued that within the context of the book the prophecy of Isaiah 53 functions as the missing link between the different statements which Isaiah 6 and 57 make about the High and Lofty One.

Plato’s “Myth of Er” and Ezekiel’s “Throne Vision”: A Common Paradigm?

InRepublic614B–621D, Plato describes the post-mortem experiences of Er, a Pamphylian warrior. Er sees an afterworld vision of the workings of the cosmos. Revolving around a pillar of light that extends through heaven and earth is a huge cosmic structure, resembling a spindle and whorl. The biblical book of Ezekiel also features visions of cosmic proportions (chapters 1 and 10). Ezekiel sees four “living creatures.” These were of human form, but each had four faces and four wings. The creatures were arranged with their outstretched wings touching each other. Ezekiel saw four wheels beside the creatures and, over their heads, a throne with a numinous occupant. Although these visions appear distinct, on deeper examination they reveal close structural similarities. This article aims to compare and contrast the visions and to evaluate their relationship. The conclusion presents several modern scholarly constructs by which the similarities could be explained.

The Open Door of Heaven: Reflections on the Book of Revelation, chapters 4 and 5

The article deals with the opening vision of the main part of Revelation (Rev 4–5). Together with 21:1–22:7 it frames the visionary narratives. The beginning and the ending visions give insight into heaven: the heavenly throne room in Rev 4–5 and the new heaven in Rev 22:1–22:7. The function, OT and liturgical background of the heavenly throne vision will be presented now.

The Rising ‭תורהנ‬ of Psalm 93: Chaotic Order

The relation between Yahweh and the sea in Psalm 93 has usually been considered to be an adversarial one. Particularly stressed in this regard are the three references to the rising ‭תורהנ‬ in v. 3. There are, however, several features of the psalm that are unamenable to this view. In addition, proponents of this line of thought have attempted to modify an element in v. 4b so as to make this perspective more probable. The style of this psalm argues against such emendations. The new thesis advanced in this article is that the chaotic waters manifest, rather than oppose, the power of Yahweh. This proposal is grounded both in stylistic and terminological considerations and in the function of similar imagery both in other ‭ךלמהוהי‬ (‘Yahweh reigns’) psalms and in other throne visions in the books of Isaiah and Ezekiel. Psalm 93 imbues Yahweh with the hue of a sea god and in the process provides a different modulation on the theme of Yahweh and the primeval chaos than is found elsewhere in the Old Testament.

Old Greek Daniel 7:13–14 and Matthew's Son of Man

Abstract The earliest witnesses to Old Greek Dan 7 equate the Son of Man with God and represent a perspective of Dan 7 that likely existed in the first century A.D. This throne vision coheres with the Son of Man sayings in Matthew and indicates that the evangelist was familiar with a similar textual tradition. The evangelist has the Son of Man coming on (not with) the clouds, puts the angels in his charge, and places him on the glorious throne where he judges the nations. All of this coheres with Dan 7 as represented by the Old Greek.

Moses’ Throne Vision: A Hebrew Fragment of Ezekiel the Tragedian and the Question of its Origin

In 1873 A. Jellinek published a Hebrew excerpt from Ezekiel the Tragedian’s drama Exagoge. The fragment contains Moses’ throne vision and its interpretation. Jellinek’s source is unknown, but it can be demonstrated beyond reasonable doubt that Jellinek produced the translation himself on the basis of an edition of Ezekiel the Tragedian published by L. Philippson in 1830.

Raguel as Interpreter of Moses' Throne Vision: The Transcendent Identity of Raguel in the Exagoge of Ezekiel the Tragedian

Ezekiel the Tragedian's second-century BCE drama about the Exodus contains one of the earliest examples of a merkavah vision. The Exagoge exalts Moses, likely in polemic with Enochic traditions. Moses not only has a vision of God's heavenly throne: he is instructed by God to sit on the throne and is given God's scepter and crown. Moses then sees the whole universe, and angels (`stars') pass in military formation before him. Moses' dream is later interpreted in the text by Raguel. The exalted and divinized Moses is the hero of the drama, yet it is Raguel who discerns the meaning of Moses' throne vision. This article argues that Raguel's supernatural interpretive ability, as well as the name, titles, and characteristics attributed to him in the drama, suggest a transcendent identity. Raguel may, in fact, be an angel, a parallel to the angelic figures in other apocalyptic works who accompany the exalted patriarchs in their ascent and interpret their visions.

The Throne Visions of Daniel 7, 1 Enoch 14, and the Qumran Book of Giants (4Q530): An Analysis of Their Literary Relationship

AbstractIn Dan 7:9–10, the apocalyptic seer narrates his vision of God's heavenly throne. According to most scholars, Daniel's vision account depends literarily on the supposedly more primitive visionary traditions found in 1 Enoch 14 and the Book of Giants of the Dead Sea Scrolls. Certain divergences in these traditions, however, reveal that it is in fact 1 Enoch 14 that depends on a vision account much like that found in Dan 7. The Book of Giants and Daniel, on the other hand, both seem to make use of a common tradition, each adapting it in a different way.

Homer or Moses? A Hellenistic Perspective on Moses' Throne Vision in Ezekiel Tragicus

Moses’ throne vision has strong visual appeal, yet its relationship to contemporary material culture has been absent from the wide-ranging scholarly debate on this scene. This essay draws attention to the hellenistic iconography of Homer as sceptred prince of poets. It suggests that Ezekiel Tragicus engaged with this widespread image in portraying Moses in this scene. The significance of the visual analogy is supported by the prophetic, royal, divine and even literary roles both figures have when they are presented in this way, and by the evidence that Jews more widely took an interest in the claims, achievement and challenge of Homer.

Throne Visions and Monsters. The Encounter Between Danielic and Enochic Traditions

La comparaison entre l'apocalyptique de Daniel et celle d'Henoch est habituellement fondee sur l'analyse des relations entre le livre de Daniel et l'apocalypse des animaux dans Henoch. Cet article plaide en faveur d'une relation entre Dan 7 et des traditions henochiques plus anciennes, telles celles contenues dans le >Livre des Veilleurs Livre des Geants Livre des Veilleurs<, les demons sont representes comme survivant sous forme de demons, qui sont cause de violence et de souffrance. Les deux apocalyptiques de Daniel et d'Henoch partagent ainsi une meme comprehension de la realite: la terre est l'objet d'attaques de la part de forces demoniaques et hostiles au divin, qui sement la destruction et la terreur parmi les humains, et ces forces sont confrontees au juste jugement de Dieu. Mais il y a egalement des differences significatives dans ces representations theologiques, notamment entre la rebellion incontrolee dans l'ancienne apocalyptique d'Henoch et l'importance accordee a la souverainete divine sur l'histoire en Dan 7.

Moses’ Throne Vision in Ezekiel the Dramatist

Examen de la premiere piece de theâtre juive connue: l'Exagoge du poete alexandrin Ezekiel (II siecle av. J.-C. sans doute). Contenu: l'Exode d'Egypte. Environ un quart de cette piece a ete conserve par Eusebe de Cesaree (citant l'oeuvre d'apres le Peri Ioudaion d'Alexandre Polyhistor) dans le livre IX de sa Praeparatio Evangelica (IX 28, 2-4| 29, 5-16). Dans ce texte, Moise rapporte un reve etrange. L'A. recherche les reminiscences bibliques dans cette vision (dans les livres d'Henoch notamment). Balbutiement de la speculation de la Merkabah.