When transliterated into the Hebrew language, we get מטיטור ( mṭyṭwr) or מיטטור ( myṭṭwr). 1230), Nachmanides, and brought to light again by Hugo Odeberg. The Latin word Metator (messenger, guide, leader, measurer) had been suggested by Eleazar of Worms (c. It is supported by Saul Lieberman and Peter Schäfer, who give further reasons why this might be a viable etymology. Ī connection with the word σύνθρονος ( synthronos) used as "co-occupant of the divine throne", has been advanced by some scholars This, like the above etymology, is not found in any source materials. The primary arguments against this etymology are that Metatron's function as a servant of the celestial throne emerges only later in the traditions regarding him, and θρóνος itself is not attested as a word in Talmudic literature. Citing Wiesner, he drew up a number of parallels that appeared to link Mithra and Metatron based on their positions in heaven and duties.Īnother hypothesis would derive Metatron from a combination of two Greek words, meaning after μετὰ and throne, θρóνος which, taken together, would suggest the idea of "one who serves behind the throne" or "one who occupies the throne next to the throne of glory". Odeberg also suggested that the name Metatron might have been adopted from the Old Persian name Mithra. An early derivation of this can be seen in Shimmusha Rabbah, where Enoch is clothed in light and is the guardian of the souls ascending to heaven. Hugo Odeberg, Adolf Jellinek and Marcus Jastrow suggested the name may have originated from either Mattara (מטרא) "keeper of the watch" or the verb Memater (ממטר) "to guard" or "to protect". Some scholars, such as Philip Alexander, believe that if the name Metatron originated in Hekhalot-Merkabah texts (such as 3 Enoch), then it may have been a magic word like Adiriron and Dapdapiron. Numerous etymologies have been proposed to account for the name Metatron, but there is no consensus, and its precise origin is unknown. 5 Merkabah, Zohar and other mystical writings.In Jewish apocrypha and early Kabbalah, "Metatron" is the name that Enoch received after his transformation into an angel.
In folkloristic tradition, he is the highest of the angels and serves as the celestial scribe or "recording angel". In Islamic tradition, he is also known as Mīṭaṭrūn ( Arabic: ميططرون), the angel of the veil. The name Metatron is not mentioned in the Torah nor the Bible and how the name originated is a matter of debate. The figure forms one of the traces for the presence of dualist proclivities in the otherwise monotheistic visions of both the Tanakh and later Christian doctrine. Islamic portrayal of the angel Metatron ( Arabic: ميططرون) depicted in the Daqa’iq al-Haqa’iq ( دقائق الحقایق "Degrees of Truths") by Nasir ad-Din Rammal in the 14th century CE.
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