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Annette Yoshiko Reed
dent in the Pentateuch's presentation of angels as messengers (e.g., Gen 16:7-
11; 19:1; 21:17; 22:11,15; Exod 3:2). Enochic parallels, however, are far more ex
tensive. Both the Astronomical Book and the Book of the Watchers depict
angels as revealing heavenly truths to humankind (1 En 33:3-4; 81:1; 82:2;
82:7). In addition, the Episde of Enoch stresses that angels witness all human
deeds (1 En 98:6-8; 99:3; 100:10-11; 104:1).
The second major role of angels in Jubilees is as foils for the exaltation
of Israel and its priests. Angels are paralleled to Israel inasmuch as they are
circumcised, observe Sabbath, and celebrated Shavuoth prior to Noah (Jub
2:17-21; 15:27). They also serve as the heavenly parallels to Israel's earthly
priesthood (30:18). Yet angels are subordinated to Israel inasmuch as they
do not serve God by choice (cf. 12:19) a°d insofar as they have no path to
atonement if they sin (cf. 5:17). Accordingly, in Jubilees' patriarchal narra
tives, the angelic tasks of teaching are increasingly taken over by Israel's an
cestors. Moreover, in the end, angels stand outside of God's special relation
ship to Israel, as evident both in his direct rule of the chosen nation (15:32)
and in his sole involvement in their eschatological punishment and re
demption (23:30-31).^12
For the relationship between angels and Israel in Jubilees, we may also
find some precedent in Enochic literature. In the Book of the Watchers, an
gels are likened to priests in the heavenly temple,^13 and Enoch's own angel
like status is suggested by his actions of mediating the petition of the
Watchers (1 En 13:4-6; cf. 15:2), entering the heavenly temple (chap. 14), and
rebuking the Watchers (12:4-6; 13:8; 15:2). Yet the Book of the Watchers de
picts the human sage Enoch as granted direct access to God, in a manner not
available even to angels (14:21). In effect, Jubilees extends Enoch's preroga
tives to all of Israel, proposing that this nation's status as the children of God
ultimately surpasses the status of God's angels.^14
12. Hanneken, "Angels," 13-14, 22-23.
13. M. Himmelfarb, Ascent to Heaven in Jewish and Christian Apocalypses (Oxford:
Oxford University Press, 1993), 20-23.
14. This pattern mirrors Jubilees' extension of the priestly prerogatives in the Penta
teuch to all of Israel, as discussed in M. Himmelfarb, A Kingdom of Priests: Ancestry and
Merit in Ancient Judaism (Philadelphia: University of Pennsylvania Press, 2006), 53-84. On
the significance of the depiction of all Israel as angels, see also Himmelfarb's contribution to
this volume.
