The paper provides conceptual background for the idea of the angel of the presence as the heavenly counterpart of Moses in the Book of Jubilees and the Exagoge of Ezekiel the Tragedian. The identity of the celestial scribe in the form
of the angel of the presence found in the Book of Jubilees and some other Second Temple materials might further our understanding of the enigmatic process of
mystical and literary emulation of the exemplary figure, the cryptic mechanics of which often remains beyond the grasp of our post/modern sensibilities. It is possible that in the traditions of heavenly counterparts where the two characters
of the story, one of which is represented by a biblical exemplar, become eventually unified and acquire a single identity, we are able to draw nearer to the very heart of the pseudepigraphical enterprise. In this respect, it does not appear to be coincidental that these transformational accounts dealing with the heavenly doubles of their adepts are permeated with the aesthetics of penmanship and the
imagery of the literary enterprise. In the course of these mystical and literary metamorphoses, the heavenly figure surrenders his scribal seat, the library of the celestial books and even personal writing tools to the other, earthly identity who now becomes the new guardian of the literary tradition.
The aim of this essay is to analyze the angelologic world of the Targum Jonathan of Joshua. The 'angels' in Josh 6,25 and 7,22 are considered in the Targum as 'messengers' of flesh and blood. Although 'angels' as noncorporeal emissaries of God do not appear explicitly in Joshua, 'the commander of the Lord’s army' in 5,15 is interpreted by the targumists as 'an angel sent from before the Lord'. After presenting his description in the Targum, we discuss his identity and mission. On the basis of biblical, pseudepigraphal and targumic sources, we claim that the angel is Michael.