Enochic and Mosaic Traditions in Jubileesand demonology of Jubilees. Then, I will ask how fallen angels fit within its
schema. Lastly, I will consider what these traditions may tell us about its au
thor's attitudes toward the Pentateuch and early Enochic literature.^7
i. Angels, Knowledge, and the Exaltation of Israel
Depictions of angels in Jubilees revolve around two main themes: (l) the
transmission of knowledge and (2) the elevation of Israel.
The first is exemplified by the angel of the presence.^8 In 1:27-29, God
orders this angel to "dictate for Moses from the beginning of the creation
until the time when My temple is built among them throughout the ages of
eternity" (i:27).^9 The rest of Jubilees is presented as the words of this angel,
who is thus placed in an authorial and authorizing position in relation to Ju
bilees itself, with Moses as his scribe.^10
Throughout Jubilees' narrative portions, angels also serve a mediatory
function closely connected with revelation and writing. Not only do they de
liver divine messages to humankind (12:22-24), but they make truths in
heaven known on earth by revealing the contents of heavenly writings to hu
mans, who inscribe their revelations in earthly books (4:18-9; 8:11; 10:13;
12:25-27; 21:10; 32:21-26; 45:16).^11 For this, angels are depicted as specially
qualified, inasmuch as they are also said to serve as witnesses to the words
and deeds of God (3:4; 10:22-24) and to watch humankind, see everything,
and report everything to God (4:6).
For Jubilees' association of angels and knowledge, there is some prece-- In this article, I thus limit myself to exploring parallels with the Pentateuch and
early Enochic literature. Points of contact with other early Jewish traditions about angels
and demons are further explored, e.g., by G. Ibba and I. Frohlich in their Enoch Seminar
contributions. It is indeed important to remember that, even as the authors/redactors of Ju
bilees convey a relatively systematic and rationalizing account of the place of otherworldly
spirits in the divinely ruled cosmos, they seem to weave this orderly account from the
threads of apotropaic prayers, folklore, and popular "magic," no less than from Pentateuchal
and Enochic precedents. - J. C. VanderKam, "The Angel of the Presence in the Book of Jubilees," DSD 7
(2000): 382-84. - J. C. VanderKam, "The Putative Author of Jubilees" JSS 26 (1981): 209-17.
- H. Najman, "Interpretation as Primordial Writing: Jubilees and Its Authority
Conferring Strategies," JSJ 30 (1999): 400-406. - H. Najman, "Angels at Sinai: Exegesis, Theology and Interpretive Authority," DSD
7 (2000): 315-17.