Dictionary of Deities and Demons in the Bible PDF

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DICTIONARY OF DEITIES AND DEMONS IN THE BIBLE DICTIONARY OF DEITIES AND DEMONS IN THE BIBLE DDD Edited by Karel van der Toom Bob Becking Pieter W. van der Horst SECOND EXTENSIVELY REVISED EDITION BRILL LEIDEN • BOSTON • KOLN WILLIAM B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN / CAMBRIDGE,...

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DICTIONARY OF DEITIES AND DEMONS IN THE BIBLE

DICTIONARY OF DEITIES AND DEMONS IN THE BIBLE

DDD Edited by

Karel van der Toom Bob Becking Pieter W. van der Horst SECOND EXTENSIVELY REVISED EDITION

BRILL LEIDEN • BOSTON • KOLN WILLIAM B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN / CAMBRIDGE, U.K.

1999

o 1999 Koninklijke Brill NV. Leiden. The Netherlands All rights reserved. No part of this publication may be reproduced. translated. stored in a retrieval system. or transmiued in any form or by any means. electronic. mechanical. ph()(ocopying. recording or otherwise. without prior written permission from the publisher.

Second

First edition 1995 revised edition 1999

e~tensively

Published jointly 1999 by Brill Academic Publishers P.O. Box 9000. 2300 PA Leiden. The Netherlands. and by Wm. D. &rdmans Publishing Company 255 Jefferson Ave.. S.E.. Grand Rapids. Michigan 49503 I P.O. Box 163. Cambridge CB3 9PU U.K. Published under the auspices of the Faculty of Theology of Utrecht Uni"crsity This book is printed on acid·free p3~r Printed in the United States of America 05 04 03 02 01 00 99

5 4 3 2 I

Ubrary or Congress Cataloglng-In-Publlcatlon Data Dictionary of deitiell and demon~ in the Dible (DOD) I Karel van der Toorn. Bob &eking. Pieter W. van der Horst. editors. - 2nd extensh'ely rev. ed. p. em. Includes bibliographical references and index. Brill ISBN 90-04-1 I 119-0 (cloth: alk. paper). &rdmans ISBN 0-8028·2491·9 (cloth: alk. p3~r). I. Gods in the Bible - Dictionaries. 2. Demonology in the Bible - Dictionaries. I. Toom. K. van du. II. Becking. Bob. 111. Horst. Pieter Willem van der. BS680.G57053 1999 98-42505 220.3 - de21 CIP Ole Deutsche Bibllothek -

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Dictionary or deities and demons In the BIble: (DOD) I Karel van dcr Toorn ... ed. 2nd extensively rev. ed. - Leiden: Boston: Klnn : Brill. 1998 Brill ISBN 90-04-11119-0 Eerdmans ISBN 0-8028-2491·9

Brill ISBN 90 ~ 11119 0 &rdmans ISBN 0-8028·2491·9 Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center. 222 Rosewood Drive. Suite 910. Danvers. MA 01923 USA. Fees are subject to change.

CONTENTS Consultants 40 List of Contributors

4040

40............................................

VI VII

XV Introduction.......... ... Preface to the Revised Edition......................................... XIX XXI Abbreviations............................... General.... XXI Biblical Books (including the Apocrypha) XXI Pseudepigraphical and Early Patristic Works...... XXII Dead Sea Scrolls and Related Texts ~.............. XXIII Targumic Material XXIII Periodicals, Reference Works, and Series XXIV List of Entries................................................................... XXXIII Dictionary of Deities and Demons in the Bible Index

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1 flo...............

943

CONSULTANTS

HANS DIETER BETZ

Chicago ANDRE CAQUOT

Paris JONAS C. GREENFIELD

Jerusalem ERIK HORNUNG

Basel MICHAEL STONE

Jerusalem MANFRED WEIPPERT

Heidelberg

LIST OF CONTRIBUTORS Tzvi ABUSCH, Waltham (Etemmu, Ishtar, Marduk) Larry J. ALDERINK, Moorhead

(Demeter, Nike, Stoicheia) Bendti\LSTER,il at 23: I, that is 'EI' or -'God' for 'iii (4QSam 3 ) "the oracle of the man (whom) EIIGod exalted" which is in essential agreement with the ancient Greek manuscripts "... the man whom God (ho Iheos) raised up". The identification of (/)','Most High', in

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]6

ALAY - ALDEBARAN

1956:2: HORST 1974 3: 146). II. It is difficult to identify the star named 'a)'iS. Valid reasons have been given for refuting the suggestion, abovc all based on an unsound etymology, of identifying it as the constellation of Leo. Indeed it is not easy to explain the entire expression in Job 38:32 'avis 'al-bimeJui, 'above' or 'with her children:. It has been supposed (KB, 702) that it may be the large constellation of Leo according to the ancient Arabic conception that does not recognize Cancer and includes the stars of the latter in Leo: furthennore thc 'children' are the stars ~, "t, 0, 11 of Virgo, that the Arabs call 'the dogs barking after the Lion'. The most widely accepted opinion goes back to Ibn Ezra (SCIIJAPARELLJ 1903: 70-71; MOWINCII:EL 1928:55) according to whom it is the constellation of the Great Bear (Ursa Major): db, 'gUI, sb'h J..·wkhym. Most of the dictionaries preceding KB, and translations of the book of Job offer this interpretation. Some ancient authors (W. GESENIUS. Tit e.mllnLttingen 1888); W. GRUNDMANN, Der Begrijf der Kraft in der neUlestamentlichen Gedankenwelt (Stuttgart 1932) 39-55: J. Y.

LEE, Interpreting the Demonic Powers in Pauline Thought, NovT 12 (1970) 54-69; G. H. C. MACGREGOR, Principalities and Powers: The Cosmic Background of Paul's Thought, NTS I (1954-55) 17-28; C. MORRISON, The Pmvers That Be: Eanlrl)' Rulers and Demonic Powers in Romans 13:/-7 (London 1960); C. NEWSOM, Songs of tire Sabbath Sacrifice (HSS 27; Atlanta 1985); M. PESCE, Paolo e gli Arclronti a CorilltO (Brescia 1977) 261-336; S. E. ROBINSON, The Testament of Adam (Chico 1982) 14244, 146-48; S. SAHJN, Inschriften des Museums von Iznik (Nikaia) (Bonn 1979-82); H. SCHLlER, Principalities and Powers in the New Testament (Freiburg 1961); W. WINK, Naming the Powers (Philadelphia 1984) 13-15, 151-156.

D. E. AUNE ARCHANGEL apxayycl.o~ I. The figure of the archangel already appears in the Hebrew Bible, but the Greek term archangelos (Latin archangelus) docs not occur in the Greek versions of the OT. The word appears in (early) Greek passages in the OT Pseudepigrapha (e.g. Greek text of 1 Enoch) and there are two occurrences in the NT (I Thess 4:16; Jude 9). II. In Jewish literature from the Second Temple period a tendency can be observed to differentiate between groups and categories of angels (cr. 1 Enoch 61:10; 2 Enoch 19: 1-5; -+ Angel) and to bring a hierarchy in the angelic world. Some scholars assume influence here from pagan conceptions. FmmNOY (1989: 124). for instance, thinks of Persian influence and notes the similarity between the seven angels of the face (cr. Tob. 12: 15) with Persian angelology. BOUSSET & GRESSMANN 1926:325326 assume Babylonian influence. In any case, several angels act in Jewish and Early Christian texts as individuals with n specific function and were assigned the status of the

Die himmlische Welt im Urchristentllln rmd Splltjudentum (Tilbingen 1951) 104-108; M.

BLACK, Pasai exousiai autOi hypotagesontai, Paul and Paulinism: Essays in Honour of C. K. Barrett (London 1982) 73-82; G. B. CAIRO, Principalities and Powers (Oxford 1956); F. CUMONT, Les anges du paganisme, RHR 72 (1915) 159-182; W. CARR, Angels and Principalities (Cambridge 1983); J. J. CoLLINS, The Apocalyptic Vision of the Book of Daniel (Missoula 1977) 141-144; M. DIBEUUS, Geistem'elt im Glauben des Paulus (Gl>ttingen 1909); O. EVERLING, Die

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ARCHANGEL

highest angels in the hierarchy (especially -·Michael and -·Gabriel). In magical texts. which are often influenced by Jewish and Christian ideas, archangels also appear (e.g. PGM IV 3051; MICHL 1962:56). III. A forerunner of the archangel appears already in Josh 5: I3- I5. Joshua sees a man who reve'lls himself as the captain of the heavenly amlY (-·Angel). LXX reads arch;strategos, which word is sometimes used as a synonym for archangelos (e.g. 7: Abr. rec. long. 1:4 and 14: 10; 3 Apoc. Bar. I 1:8; cf. Dan 8: I I; ROWLAND 1985: 10 I). In Daniel and the Qumran writings the -·Prince of the heavenly host might still be an independant figure. who came to be identified with Michael or another archangel only from the first century C.E. onwards (G. BAMPFYLDE. The Prince of the Host in the Book of Daniel and the Dead Sea Scrolls, iSi 14 [1983] 129-134). In Daniel there are already two exalted angels: Michael as one of the chief princes and protector of Israel in the context of the battle of the angels of the nations (10: 13. 21; 12: I) and Gabriel. the angelus ;IIterpres for the seer (8:15-26). Also in Jude 9 and Rev 12:7 Michael acts as contestant (-toDragon; -·Satan) and in Jude arc/lUnge/os is used in this connection. Gabriel too is superior to other angels. According to J Enoch 40:9 he is set over all the powers and given the function of divine annunciator (cf. Luke I). According to I Thess 4: 16 an anonymous archangel heralds the descent of the Lord and the resurrection of the -·dead. In Apoc. Mos. 22 Michael appears in a similar role before God's punishment of Adam and -·Eve. Besides the elevation of individual angels appear groups of (usually four or seven) special angels. to which Michael, -toRaphael nnd Gabriel usually belong if the angels are given names. Seven angels appear as executers of divine punishment in Ezek 9. The same number is mentioned in Tob 12: 15. where Raphael presents himself as one of the seven angels who transmit the prayers of the holy ones (see mss B and A; ms S: "who stand in attendance [on the Lord r)

and enter the glorious presence of the Lord (see also T. Le,'; 8:2: J Enoch 20). J Enoch 20 gives a list of seven angels. In the Gizeh Papyrus only six names are mentioned, but in both of the extant Greek papyri the list ends with a reference to the names of seven arcllll1lgeloi (20:7). The nanles of these angels "who keep watch" (so Eth; Greek: "angels of the powers") arc: -Uriel, Raphael, RagueJ. Michael, Sariel, Gabriel and Remiel. J Enoch 9 has a list of four archangels: Michael, Sariel (uncertain; Greek: Uriel: many Eth mss Suryal), Raphael and Gabriel. Usually Uriel (in the Book of Parahles in J Enoch 37-7 I Phanuel) figures in the lists of four archangels instead of Sariel (e.g. Sib. Or. 2:2 I 5: Apoc. Mos. 40:2; Pirke de-Rabbi Eliezer 4). but Sariel belongs to the oldest tradition of the four archangels according to BLACK 1985:129. 162-163, referring to the Aramaic fragments and to IQM 9:14-16 (cf. DAVIDSON 1992:50, 325-326). The name of Uriel is replaced by that of Phanuel in J Enoch 40:9: 54:6 and 71 :8-9. The group of four archangels probably developed from the four living creatures from Ezek I. They are standing on the four sides of the divine throne (cf. the 'Angels of Presence', e.g. IQH 6: 12-13; IQSb 4:25-26; 4Q400 col. I lines 4 and 8) and say praises beforc the Lord of Glory (I Enoch 40). prJy on behalf of the righteous on earth (I Enoch 40:6; Tob 12: 15) and act as intercessors for the souls of righteous ones who havc died (I Enoch 9: T. Abr. 14). They play an important part at the final judgement. Thus they lead among other things the souls of men to the tribunal of the Lord (Sib. Or. 2:214-219) and will cast kings and potentates in the burning furnace on the great day of judgement (I Enoch 54:6; on the groups of archangels and their functions see further MICHL 1962:77-78. 89-91, 169-174, 182186). Sometimes. archangels arc mentioned who do not belong to one of the lists of four or seven of the principal angels (e.g. -.Jeremiel, 4 Ezra 4:36; Dokiel, T. Abr. 13: 10 rec. long.). Phanael acts as angelic

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ARCHON

messenger during Baruch's heavenly journey and is described as archangel and interpretor of revelations (3 Apoc. Bar. 10: I; II :7). In 1 Enoch 87-88 three archangels put -Enoch in positions to observe carcfuIly what is being revealed to him. Philo identifies the archangelos with the divine -·Logos (DECHARNEUX 1989). IV. Bibliography M. BLACK. The Book of Enoch or 1 Enoch. A New English Edition with Commentary and TexllIal Notes (SVTP 7; Leiden 1985); W. BOUSSET & H. GRESSMANN. Die Religion des Judell111mS im spathe//enistischen Zeitalter (HNT 27: Tiibingen 1926) 325329; I. BROER. iiyy£Ao~. EWJVf I (Stuttgart 1980) 36-37; *M. J. DAVIDSON, Angels at Qumran. A Comparative Study of 1 Enoch 1-36. 72-108 and Sectarian Writings from QlImran (JSP Supplement Series 11; Sheffield 1992) 49-53, 75-78, 97-98, 104105, 157, 194-196, 228, 301, 325-326 [& lit]; B. DECHARNEUX, Anges, demons et Logos dans )'ocuvre de Philon d'Alexandrie, Anges et demons. Actes dll Co//oqlle de Liege et de Lollmin-La-Nem'e 25-26 novembre 1987 (ed. J. Ries; Louvain-LaNeuvc 1989) 147-175; C. FONTINOY, Lcs anges et Ies Mmons de )' Ancien Testament, Anges et demons (see above) 117-134; W. LUEKEN, Michael. Eine Darste//ung und Vergleic/lIl11g der jiidischen lind der morgen/lilldiscir-c/lristlic/lell Tradition vom El7.engel Michael (Gt>ttingen 1898); *M. MACH, Ell1wicklllllg.'isradien des jiJdischen Ellgeigiaubells in vorrabbinischer Zeit (TSAJ 34; TUbingen 1992) [& lit]; J. MICHL, Engel (I-IX), RAC 5 (Stuttgart 1962) 53-258.

Iy used for a variety of high public officials. OriginaIly it was primarily limited as a designation for the highest officials (Thucydides 1.126; Aristotle Ath. Pol. 13, 1012). A typical Greek polis had two or more magistrates (archontes), a council (boule) and an assembly of the people (demos); see Josephus Ant. 14.190; 16.172. Public and private leadership terols formulated with the prefix arch- were extremely common in the HeIlenistic period. During the late Hellenistic and early Roman period the terol archon, in both singular and plural fo rolS, began to be used in early Judaism and early Christianity and then in Neoplatonism and Gnosticism as designation for supernatural beings such as -angels, -·demons and -Satan and planetary deities who were thought to occupy a particular rank in a hierarchy of supernatural beings analogous to a political or military structure. II. There was a widespread notion in the ancient world that the planets either were deities or were presided over by deities, a view which probably originated in Babylonia and involved astral fatalism. Philo refers to the popular conception that the -sun, -moon and -·stars were gods, but he argues that -Moses regarded the heavenly bodies as archontes, governing those beings which exist below the moon. in the air or on the -earth (De spec. leg. 1.13-14). The terol kosmokratores was also used of the planets. personified as rulers of the heavenly spheres (a terol used with some frequency later in the Greek magical papyri). While these supernatural beings were not unambiguously regarded as either good or evil, there was a strong tendency to regard them as hostile if not evil. The Ncoplatonist lamblichus (ca. 250-325 CE), dependent on Babylonian-Chaldaean astrology, perhaps as mediated by a lost work called Hyphegetica by Julian the Theurgist, posited a hierarchy of supernatural beings between God and the soul: -archangels, angels, demons, two kinds of archons. heroes and souls. The two types of archons, which function only in the sublunar region, included cosmic archons, kosmo-

J. W. VAN HENTEN ARCHON "APXO>v I. The teml archoll, a participial forol of the verb arc/lein used as a substantive, carries the root meaning of primacy in time or rank. After the overthrow of the monarchies in the Greek city-states (ca. 650 BCE), the terol archon, meaning 'high official' or 'chief magistrate', became wide-

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ARCHON

kralores, and hylic archons, les hyles pareslekoles (Iamblichus, De mysl. 2.3.71). It is significant that the archontes of lamblichus are much lower on the hierarchy of being than archangels and angels. III. In the LXX, the tenn archon is used to translate thirty-six different Hebrew tenns with such meanings as 'chief, 'head', 'lender' or 'ruler'. Two of the more significant of these Hebrew words include ro'J, which is occasionally translated with archon (Deut 33:5; Job 29:25; Ezek 38:2.3), and nasi', meaning 'chief, 'master', 'sovereign', 'prince', i.e. a tenn for leadership in the military, political and priestly ranks. Judaism used the tenn archon of synagogue leaders, and archon was sometimes interchangeable with archisynogogos (both are used of Jairus in Luke 8:41.49), but at other times they were apparently distinguished (Acts 14:2 var.Iect.). In early Judaism and early Christianity, archon was one of the designations used to refer to the evil spiritual ruler of human beings and the cosmos, known by a variety of aliases including Satan, -Devil, -Belial, and -Mastemah. The synoptic gospels occasionally refer to Satan as the archon Ion daimonion, 'prince of demons' (Matt 9:34: 12:24: Mark 3:22: Luke 11: 15), because demons (like angels), were thought to be organized like an anny or a political hierarchy. The notion that a large host of celestial beings was commanded by -Yahweh is an ancient conception in Israel (1 Sam 1:3.11; 1 Kgs 22:19: 2 Chr 18: 18). This is reflected in the divine name yh~"'h #ba'OI, -'Yahweh Zebaoth', a title which occurs some 267 times in the OT (e.g., 1 Sam 4:4: 2 Sam 6:2; Isa 31:4). However, the mirror conception of Satan leading a host of evil angels or demons does not appear to be older than the second century BeE. Similarly. in Jilb., Mastemah (a designation of Satan) is called the "chief of spirits" (10:8). Porphyry claimed that Sarapis and Hekate were the archonles of evil demons (Eusebius Praep. emng. 4.22.174a), but this use of the term in a pagan context is so rare that it ~r­ haps can be explained as a borrowing from

83

carly Judaism or early Christianity. Somewhat surprisingly, the tenn archon is not applied to supernatural beings, whether good or evil, in the non-Christian Greek magical papyri, though the related tenn kos11Iokralor is. Another use of the tenn archon for Satan focuses on his domination of the present world or age (the Heb word cMom can mean either). In John 12:31, for example, he is called ho archon 1011 kOS11IOll 10111011, 'the prince of this world', but (in accordance with Johannine theology) his imminent expulsion is emphasized. In John 14:30, the Johannine - Jesus says that though the prince of this world is coming. he has no power over Jesus, and in John 16: II Jesus is made to say that the prince of this world has been judged. The same title occurs in a number of other texts where there is no indication that Satan's sovereignty is in imminent jeopardy (T. Sol. 2:9: 3:5-6: 6: I: Ase. Isa. 1:3: 2:4: 10:29). In Bam. 18:2 (part of the Two-Ways tradition also found in Did. 1-6 and lQS 3.13-4.26), he is called "the prince of the prescnt time of iniquity" who controls the way of darkness. a title which has a clear precedent in Judaism in the title sr mmill dCh, 'prince of the -·dominion of ungodliness' (1 QM 17.5-6). The context for the conception of Satan as ruler of this world or age is the apocalyptic world view which consisted in a temporal or eschatological dualism in which the present age (hiicolam haz;:eh, 'this world or age') is dominated by wickedness through the influence of Satan, while the imminent future age (hfloliim habba', literaIly 'the coming world or age') will be inaugurated by the victory of -God over all evil (Malt 12:32; Luke 16:8: Gal 1:4). The introduction of the future era will be accomplished by the climactic intervention of God (either dircctly or through a human agent. Le. a Messiah), and will be preceded by the destruction of the wicked and the final deliverance of the righteous. In Eph 2:2, Satan is called "the prince of the power of the air", Le. the prince whose domain is the air. This title is clearly a designation for Satan, for he is also described as "the -·spirit

ARCHON

(plleuma) now at work in the sons of disobedience" (Eph 2:2). The air was regarded as the dwelling place of -·evil spirits in the ancient world (Philo. De gig. 6: 2 Elloch 29:4; Asc. Isa. 7:9). Ignatius. who uses the name •Satan' once (Eph. 13: I), and the term 'Devil' four times (Eph. 10:3; Trail. 8: I; Rom. 5:3; Smym. 9: I), tends to prefer the more descriptive designation 'prince of this age', archon lou aiOllos 10urou. emphasizing the temporal rule of Satan (Eph. 17: I; 19: I: Magll. I:2; Trail. 4:2; Rom. 7: I; Phi/ad. 6:2). Satan is called "the wicked prince" in Bani. ...