“... The identification of Enoch with Metatron in both Pseudo-Yonatan and 3 Enoch tends to blur the differences which do exist between these two works. The most notable feature is that 3 Enoch nowhere describes Enoch/Metatron as the heavenly scribe. Indeed, this function is fulfilled by others (18:23–25; 26:1; 27:2; 33:2, Schäfer, Synopse § 859–65, 908, 909, 916). If we compare the picture of Metatron in the story of his confrontation with Elisha b. Avuya in 3 En 16 (Schäfer, Synopse § 856) with the related passage in the Babylonian Talmud (bHag 15a), we find that in the former Metatron is a judge in the heavenly court, whereas in the latter Metatron merely appears as a scribe who has been permitted to write down the merits of Israel (similar to Abel’s role in Recension A of the Testament of Abraham). So in fact the description of Metatron as the great scribe in Pseudo-Yonatan stands much closer to the view in b.Hag, where Metatron is not given anything like the power that he receives in 3 Enoch. ...”