The office assigned to the twenty-second angel in the standard lists is fame and accomplishment. It is a good example of how far the vocabulary of the system has travelled.
Set that beside what the earlier layers are about. Rashi is discussing a liturgical formula and the extraction of divine names from scripture. Reuchlin is arguing that Kabbalistic method illuminates Christian doctrine. Agrippa is constructing a philosophy of natural, celestial and ceremonial operation. Lenain, in 1823, is producing a practical manual of talismans and governed hours.
Fame and accomplishment belongs to none of these registers. It belongs to the twentieth century, and specifically to the point at which the seventy-two entered popular self-development publishing, where each angel became a resource associated with a personal goal and a birth date.
That development is real and is worth describing rather than dismissing. It is how most people now encounter the system, it has a substantial literature, and it is continuous with the older material in at least one respect: Lenain's book was already practical, already concerned with what each angel could be asked for.
But the drift is measurable. Compare the attributes across editions and the movement is consistently from the theological toward the psychological, from petition toward self-realisation, and from Latin and French toward an English idiom of personal growth.
Naming the register is not a judgement on it. It is a way of dating a claim. A source that assigns an angel to fame, or to leadership and strategy, or to dream manifestation, is speaking from the most recent stratum of a system whose oldest visible layer is a Hebrew counting technique from before 1105.