DOCSLIB.ORG

Divine Manifestations in the Slavonic Pseudepigrapha Orientalia Judaica Christiana

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Divine Manifestations in the Slavonic Pseudepigrapha Orientalia Judaica Christiana Divine Manifestations in the Slavonic Pseudepigrapha Orientalia Judaica Christiana 2 Orientalia Judaica Christiana, the Christian Orient and its Jewish Heritage, is dedicated, first of all, to the afterlife of the Jewish Second Temple traditions within the traditions of the Christian East. A second area of exploration is some priestly (non-Talmudic) Jewish traditions that survived in the Christian environment Divine Manifestations in the Slavonic Pseudepigrapha Andrei Orlov govg'ms press 2009 For law and June Fair ... Then the old man stood up and stretched his hands to­ wards heaven. His fingers became like ten lamps of fire and he said to him, "If you will, you can become all flame/5 Apophthegmata Patrum, Joseph of Panephysis, 7. Abba Bessarion, at the point of death, said, "The monk ought to be as the Cherubim and the Seraphim: all eye." Apophthegmata Patrum, Bessarion, 11. TABLE OF CONTENTS Preface xv Locations of the Original Publications xvii List of Abbreviations xix INTRODUCTION. The Kavod and Shem Paradigms and Divine Manifestations in the Slavonic Pseudepigrapha 1 Silvanus and Anthony. 3 Moses and Elijah 8 Enoch and Abraham 12 PART I: THE DIVINE BODY TRADITIONS 19 "Without Measure and Without Analogy": The Tradition of the Divine Body in 2 (Slavonic) Enoch 21 Introduction 21 Adamic Tradition of 2 Enoch 23 The Corporeality of the Protoplast 26 From the Four Corners of the World 29 The Measure of the Divine Body. 34 Bodily Ascent 37 Adam and Enoch: "Two Powers" in Heaven 38 Two Bodies Created According to the Likeness of the Third One 43 The Pillar of the World: The Eschatological Role of the Seventh Antediluvian Hero in 2 (Slavonic) Enoch 49 Introduction 49 I. The Protological Disintegration: Aeon Adoil as the Foundation of the World 50 EE X DIVINE MANIFESTATIONS IN THE SLAVONIC PSEUDEPIGRAPHA II. The Eschatological Reintegration: The Aeon of the Righteous 53 The motif of luminosity. 55 The Righteous as the Foundation 55 III. Enoch-Metatron as the Foundation of the World 57 Enoch's Righteousness 57 Enoch's luminosity. 60 Incorruptibility of Enoch 61 Enoch as the Revealer. 62 Enoch as the Sacerdotal Foundation 63 Enoch as the Redeemer 64 Conclusion 66 The Face as the Heavenly Counterpart of the Visionary in the Slavonic ladder of Jacob 67 Introduction 67 The Slavonic Account of Jacob's Vision 69 The Face as God's Kavod. 70 The Face as Jacob's Heavenly Counterpart 75 Uriel-Sariel-Phanuel 82 Princes of the Face 85 Conclusion 88 "Many Lamps Are Lightened from the One": Paradigms of the Transformational Vision in the Macarian Homilies....91 The Background: Transformational Vision of the Kavod. 93 In the Likeness of God's Image 97 Internalization of the Kavod. 103 Crystallization of the New Paradigm: The Macarian Account of the Lord's Transfiguration 105 Conclusion 108 Moses' Heavenly Counterpart in the Book of Jubilees and the Exagoge of Ezekiel the Tragedian Ill Introduction Ill I. The Background: The Heavenly Counterpart of the Seer in the Jacob and the Enoch Traditions 113 The Jacob Traditions 113 The Enoch Traditions 114 Angels of the Presence 117 TABLE OF CONTENTS XI II. The Heavenly Counterpart of Moses 119 The Exagoge of Ezekiel the Tragedian 119 The Idiom of Standing and the Angel of the Presence 122 The Idiom of the Hand and the Heavenly Counterpart 125 Conclusion 126 Resurrection of Adam's Body: The Redeeming Role of Enoch-Metatron in 2 (Slavonic) Enoch 129 In the Mirror of the Divine Face: The Enochic Features of the Exagoge of Ezekiel the Tragedian 135 Introduction 135 Oneiromantic Dreams 138 Heavenly Ascent 140 Angelus Interpres 140 Esoteric Knowledge 142 Heavenly Counterpart 144 Stars and Fallen Angels 147 Transformation of the Seer's Face 149 PART II: THE DIVINE NAME TRADTITONS 153 Praxis of the Voice: The Divine Name Traditions in the Apocalypse of Abraham 155 Introduction 155 Biblical Background of the Shem Tradition 157 The Voice of the Mighty One: The Aural Mysticism of the Apocalypse of Abraham 164 The Revelation of the Divine Sound 164 The Singer of the Eternal One 165 Praxis of the Voice 167 "No Other Power of Other Form" 170 The Idol of Jealousy. 172 Conclusion 173 Celestial Choir-Master: The Liturgical Role of Enoch-Metatron in 2 Enoch and the Merkabah Tradition 177 Introduction 177 Priestly Role of the Seventh Antediluvian Patriarch in Early Enochic Traditions 181 XII DIVINE MANIFESTATIONS IN THE SLAVONIC PSEUDEPIGRAPHA Tabernacle of the Youth: Priestly and Liturgical Roles of Enoch-Metatron in the Merkabah Tradition 188 Heavenly High Priest 188 Celestial Choirmaster. 192 The Beginnings: Liturgical Role of Enoch in the Slavonic Apocalypse 194 The Servant of God's Face 197 Youth 199 Conclusion 201 The Pteromorphic Angelology of the Apocalypse of Abraham 203 Introduction 203 Yahoel, the Bird of Heaven 204 The Turtledove and the Pigeon: Pteromorphic Psychopomps 207 Fallen Angel Azazel, the Impure Bird 209 Invisible Angels 212 Conclusion 214 "The Gods of My Father Terah": Abraham the Iconoclast and Polemics with the Divine Body Traditions in the Apocalypse of Abraham 217 Introduction 217 Abraham the Iconoclast: The Background of the Imagery. 219 Bar-Eshath, the Son of Fire 221 Testing by the Fire 225 Mar-Umath, the One Who is "Heavier than Stone" 230 "A Likeness of the a Craftsman's Work" 232 Conclusion 234 The Watchers of Satanail: The Fallen Angels Traditions in 2 (Slavonic) Enoch 237 Introduction 237 I. 2 Enoch 7: The Watchers in the Second Heaven 241 Traces of the Enochic Template 242 Traces of the Adamic Template 245 II. 2 Enoch 18: The Watchers in the Fifth Heaven 249 Traces of the Enochic Template 249 Traces of the Adamic Template 255 III. The Transitional Template and its Afterlife in the Shfur Qomah and Hekhalot accounts 259 TABLE OF CONTENTS XIII Three Watchers.... .260 Enoch as the Celestial Choirmaster of the Watchers.. 262 Conclusion 266 The Fallen Trees: Arboreal Metaphors and Polemics with the Divine Body Traditions in the Apocalypse of Abraham 269 Introduction 269 Bar-Eshath ..271 The Biblical Background of the Tale of the Fallen Tree 272 The Demoted Cherub 278 The Divine Face 282 Conclusion 283 Index of Modern Authors..... .....285 Subject Index 291 PREFACE This book contains several essays previously published in journals inac­ cessible to many interested readers. I am thankful to the editors of these journals for permission to re-use the material. The format and the style of the original publications have been changed to comply with the standards of the collection. Some alterations also have been made due to printing er­ rors or obvious errors of fact. Some footnotes have been omitted as they appeared in more than one article. I am grateful to Basil Lourie for accepting this volume for the Orien­ talia judaica Christiana series. I am also indepted to Kassia Senina and the editorial team of the Gorgias Press for their help, patience and profession­ alism during preparation of the book for publication. Finally, I would like to dedicate this work to my dear friends Ian and June Fair. Andrei Orlov Milwaukee Pentecost 2009 LOCATIONS OF THE ORIGINAL PUBLICATIONS "'Many Lamps Are Lightened from the One': Paradigms of the Transfor­ mational Vision in the Macarian Homilies." Vigiliae Christianae 55 (2001): 281-98 (with Alexander Golitzin). "Celestial Choirmaster: The Liturgical Role of Enoch-Metatron in 2 Enoch and the Merkabah Tradition." Journalfor the Study of the Pseudepigrapha 14.1 (2004): 3-24. "The Face as the Heavenly Counterpart of the Visionary in the Slavonic Ladder of Jacob." In Evans, C. A., ed. Of Scribes and Sages: Early Jewish Inter­ pretation and Transmission of Scripture. Vol. 2, 59—76. Studies in Scripture in Early Judaism and Christianity, 9. London: T&T Clark, 2004. "Without Measure and Without Analogy': The Tradition of the Divine Body in 2 (Slavonic) Enochs Journal of Jewish Studies 56.2 (2005): 224—44. "Resurrection of Adam's Body: The Redeeming Role of Enoch-Metatron in 2 (Slavonic) Enoch" In Lourie B. and A. Orlov, eds. The Theophaneia School: Jewish Roots of Eastern Christian Mysticism (Scrinium 3), 385—9. St. Petersburg: Byzantinorossica, 2007. "Moses' Heavenly Counterpart in the Book of Jubilees and the Exagoge of Ezekiel the Tragedian." Biblica 88 (2007): 153-73. "The Pillar of the World: The Eschatological Role of the Seventh Antedi­ luvian Hero in 2 (Slavonic) Enoch." Henoch 30.1 (2008): 119-35. "Praxis of the Voice: The Divine Name Traditions in the Apocalypse of Abraham." Journal of Biblical Literature 127.1 (2008): 53—70. xviii DIVINE MANIFESTATIONS IN THE SLAVONIC PSEUDEPIGRAPHA '"The Gods of My Father Terah': Abraham the Iconoclast and Polemics with the Divine Body Traditions in the Apocalypse of Abraham" Journal for the Study of the Pseudepigrapha 18.1 (2008): 33—53. "In the Mirror of the Divine Face: The Enochic Features of the Exagoge of Ezekiel the Tragedian." In Brooks, G., H. Najman and L. Stuckenbruck, eds. The Significance of Sinai: Traditions about Sinai and Divine Revelation in Juda­ ism and Christianity^ 183—99. Themes in Biblical Narrative, 12. Leiden: Brill, 2008. "The Pteromorphic Angelology of the Apocalypse of Abraham" Catholic Bib­ lical Quarterly (2009): forthcoming. "The Fallen Trees: Arboreal Metaphors and Polemics with the Divine Body Traditions in the Apocalypse of Abraham" Harvard Theological Review 102 (2009): forthcoming. "The Watchers of Satanail: The Fallen Angels Traditions in 2 (Slavonic) Enoch" unpublished. LIST OF ABBREVIATIONS AB The Anchor Bible AGJU Arbeiten zur Geschichte des antiken Judentums und des Ur- christentums
Load more

Recommended publications
  • Lesser Feasts and Fasts 2018
    Lesser Feasts and Fasts 2018 Conforming to General Convention 2018 1 Preface Christians have since ancient times honored men and women whose lives represent heroic commitment to Christ and who have borne witness to their faith even at the cost of their lives. Such witnesses, by the grace of God, live in every age. The criteria used in the selection of those to be commemorated in the Episcopal Church are set out below and represent a growing consensus among provinces of the Anglican Communion also engaged in enriching their calendars. What we celebrate in the lives of the saints is the presence of Christ expressing itself in and through particular lives lived in the midst of specific historical circumstances. In the saints we are not dealing primarily with absolutes of perfection but human lives, in all their diversity, open to the motions of the Holy Spirit. Many a holy life, when carefully examined, will reveal flaws or the bias of a particular moment in history or ecclesial perspective. It should encourage us to realize that the saints, like us, are first and foremost redeemed sinners in whom the risen Christ’s words to St. Paul come to fulfillment, “My grace is sufficient for you, for my power is made perfect in weakness.” The “lesser feasts” provide opportunities for optional observance. They are not intended to replace the fundamental celebration of Sunday and major Holy Days. As the Standing Liturgical Commission and the General Convention add or delete names from the calendar, successive editions of this volume will be published, each edition bearing in the title the date of the General Convention to which it is a response.
    [Show full text]
  • Islamochristiana
    PONTIFICIO ISTITUTO DI STUD1 ARAB1 E D'ISLAMISTICA ISLAMOCHRISTIANA (ESTRATTO) MUHIB 0. OPELOYE CONFLUENCE AND CONFLICT IN THE QUR'ANIC AND BIBLICAL ACCOUNTS OF THE LIFE OF PROPHET MUSA 1990 ROMA MUHIB 0. OPELOYE * CONFLUENCE AND CONFLICT IN THE QUR'ANIC AND BIBLICAL ACCOUNTS OF THE LIFE OF PROPHET MOSA SUMMARY:The A. compares the qur'inic and biblical presentations of Moses. Though the Qur'in does not set out the prophet's life chronologically, a chronological account can be constructed from the various passages. It can be seen that this is very similar to the life of Moses as told by the Bible. The A. nevertheless lists seven points of dissimilarity. These he attributes to the different circumstances in which the message was recorded. The similarities, he suggests, indicate a common source and origin. Prophet Miisii (the Biblical Moses), otherwise known as Kalimu Iliihz, is the only prophet of God, apart from prophet Yiisuf, whose life account is given in detail by the Qur'Zn. Information on his life is mainly contained in Siirat al-Baqarah (2:49-71); Siirat al-A 'rcTf (7:10&162); Siirat Tiihi (20:9-97); Siirat ash-Shu'arii' (26:10-69) and SGrat al-Qi~a:r. (28:342), apart from other Qur'iinic passages where casual references are made to different aspects of his life. The special attention given to MiisZ by the Qur'iin derives perhaps from * Dr Muhib 0. Opeloye (born 1949) holds a Ph.D. in Islamic Studies from the University of Ilorin, Nigeria. For his thesis he presented A Comparative Study of Selected SocieTheolo~~ical Themes Common to the Qur'in and the Bible.
    [Show full text]
  • Most Common Jewish First Names in Israel Edwin D
    Names 39.2 (June 1991) Most Common Jewish First Names in Israel Edwin D. Lawson1 Abstract Samples of men's and women's names drawn from English language editions of Israeli telephone directories identify the most common names in current usage. These names, categorized into Biblical, Traditional, Modern Hebrew, and Non-Hebrew groups, indicate that for both men and women over 90 percent come from Hebrew, with the Bible accounting for over 70 percent of the male names and about 40 percent of the female. Pronunciation, meaning, and Bible citation (where appropriate) are given for each name. ***** The State of Israel represents a tremendous opportunity for names research. Immigrants from traditions and cultures as diverse as those of Yemen, India, Russia, and the United States have added their onomastic contributions to the already existing Jewish culture. The observer accustomed to familiar first names of American Jews is initially puzzled by the first names of Israelis. Some of them appear to be biblical, albeit strangely spelled; others appear very different. What are these names and what are their origins? Benzion Kaganoffhas given part of the answer (1-85). He describes the evolution of modern Jewish naming practices and has dealt specifi- cally with the change of names of Israeli immigrants. Many, perhaps most, of the Jews who went to Israel changed or modified either personal or family name or both as part of the formation of a new identity. However, not all immigrants changed their names. Names such as David, Michael, or Jacob required no change since they were already Hebrew names.
    [Show full text]
  • 477 Appendix 3B, I. NAMES Supplemental Listing ABIAH
    Appendix 3B, I. NAMES Supplemental Listing Note: This listing primarily offers additional avenues for comparison. Many of its names are explored in other segments (e.g. citations related to post-exilic proceedings are referenced in Appendix 3B, II, Detail A). Biblical encyclopedias comparable to those employed in this work will enable locating verses for some few items not referenced elsewhere in this work. ABIAH - see Abijah/Abijam. ABIEL - see Jehiel[/Abiel]. ABI-EZER (1) (a) (Manasseh-Machir-) Gilead and Gilead’s sister, Hammoleketh/Hammolecheth; (Hammoleketh-) Abiezer. 1 Chronicles 7:17-18; (b) (Asenath + Joseph-Manasseh-Machir-Sons of Gilead-) Jeezer/sons of Abiezer. Numbers 26:28-30; Joshua 17:1-2; (c) (Aaron-Eleazar-Phinehas-) Abiezer/Abishua in the chief priest line; (d) (Joash, the Abiezrite-) Judge Gideon; Judges 6:11--refer to Appendices 1C, sub-part VI, C, and 3B, II, sub-part II, A, and Attachment 1. (2) Ophrah of the Abi-ezrites.” Judges 6:24, 8:32. (3) Abiezer “the Anethothite/[Anathothite]” “of the Benjaminites”--one of king David’s 37 most valiant captains; head of a divisional force of 24,000 that served the king the ninth month of the year. 2 Samuel 23:27; 1 Chronicles 11:28, 27:12. ABIJAH/ABIAH/ABIJAM (1) (Benjamin-Becher-) Abiah. 1 Chronicles 7:8. (2) (Abiah/Abijah + Hezron -) Ashur, “father of Tekoa.” Refer to Appendix 1C, Attachment 1, at fn. 20. (3) “[T]he name of his/[Samuel’s (+ Hannah) ] son firstborn Joel, and the name of his second Abiah[/Abijah].” 1 Samuel 8:2; 1 Chronicles 6:28; refer also to Elkanah, this appendix.
    [Show full text]
  • The Forerunner
    The Forerunner weekly bulletin of St. John the Baptist Orthodox Church Orthodox Church in America (OCA) – Archdiocese of Pittsburgh 601 Boone Avenue, Canonsburg, PA 15317 724-745-8216 – www.frunner.org – www.facebook.com/frunneroca/ Preaching the Gospel of Jesus Christ to Canonsburg, the Chartiers Valley, Washington, and Beyond! January 17th, AD 2021 32nd Sunday after Pentecost (Tone 7)/12th Sunday of Luke St. Anthony the Great Home Parish of the Ever-Memorable Met. Theodosius, (+10/19) May his memory be eternal! Вѣчная память! Rector, Fr. John Joseph Kotalik 425-503-2891 – [email protected] Attached Clergy: Protodeacon John Oleynik, 724-366-0678 Deacon Theodosius Onest, 724-809-3491 Parish President & Warden, Mr. Kiprian Yarosh, 724-743-0231 Interim Choir Director, Mrs. Diane Yarosh; Cantor, Lara Galis The Orthodox Church humbly claims to be the One Church of Jesus Christ, founded on the Apostolic Witness to our Lord, born on the day of Pentecost, and for 2,000 years making known to men, women, and children the path to salvation through repentance and faith in Christ. All Services are Live-Streamed Online on our YouTube Channel: www.youtube.com/c/StJohntheBaptistOrthodoxChurchCanonsburg/live Upcoming Schedule January 19, Tuesday: -7:00 PM, All-OCA Online Church School for Middle and High School Students: Every Tuesday, go to https://www.oca.org/ocs and click your age group! January 21, Thursday: FR. JOHN & MAT. JANINE RETURNING January 23, Saturday: -5:15 PM, General Pannikhida -6:00 PM, Vespers & Confession January 24, Sunday (New Martyrs & Confessors of Russia; Xenia of Petersburg; Sanctity of Life Sunday): -8:45 – 9:15 AM, Confession -9:30 AM, Divine Liturgy Church Open Until Noon -6:00 PM, Moleben to St.
    [Show full text]
  • Priesthood, Cult, and Temple in the Aramaic Scrolls from Qumran
    PRIESTHOOD, CULT, AND TEMPLE IN THE ARAMAIC SCROLLS PRIESTHOOD, CULT, AND TEMPLE IN THE ARAMAIC SCROLLS FROM QUMRAN By ROBERT E. JONES III, B.A., M.Div. A Thesis Submitted to the School of Graduate Studies in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy McMaster University © Copyright by Robert E. Jones III, June 2020 McMaster University DOCTOR OF PHILOSOPHY (2020) Hamilton, Ontario (Religious Studies) TITLE: Priesthood, Cult, and Temple in the Aramaic Scrolls from Qumran AUTHOR: Robert E. Jones III, B.A. (Eastern University), M.Div. (Pittsburgh Theological Seminary) SUPERVISOR: Dr. Daniel A. Machiela NUMBER OF PAGES: xiv + 321 ii ABSTRACT My dissertation analyzes the passages related to the priesthood, cult, and temple in the Aramaic Scrolls from Qumran. The Aramaic Scrolls comprise roughly 15% of the manuscripts found in the Qumran caves, and testify to the presence of a flourishing Jewish Aramaic literary tradition dating to the early Hellenistic period (ca. late fourth to early second century BCE). Scholarship since the mid-2000s has increasingly understood these writings as a corpus of related literature on both literary and socio-historical grounds, and has emphasized their shared features, genres, and theological outlook. Roughly half of the Aramaic Scrolls display a strong interest in Israel’s priestly institutions: the priesthood, cult, and temple. That many of these compositions display such an interest has not gone unnoticed. To date, however, few scholars have analyzed the priestly passages in any given composition in light of the broader corpus, and no scholars have undertaken a comprehensive treatment of the priestly passages in the Aramaic Scrolls.
    [Show full text]
  • Andrews University Seminary Studies for 1994
    Andrews University SEMINARY S1UDIES Volume 32 cNumber. 3 Autumn 1994 Andrews University Press ANDREWS UNIVERSITY SEMINARY STUDIES The Journal of the Seventh-day Adventist Theological Seminary of Andrews University, Berrien Springs, Michigan 49104, U.S.A. Editor: NANCY J. VYHMEISTER Associate Editor: JERRY MOON Book Review Editor: JERRY MOON Editor Emeritus: KENNETH A. STRAND Consulting Editors: ROBERT M. JOHNSTON, JON PAULIEN, RANDALL W. YOUNKER Copy Editor: LEONA G. RUNNING Editorial Assistant: SALLY KIASIONG-ANDRIAMIARISOA Circulation Manager: MATTHEW M. KENT Data Processor: JENNIFER KHARBTENG Editorial and Circulation Offices: Andrews University Seminar Studies, Seminary Hall, Andrews University Berrien Springs, MI 49104-1500, U.S.A. Phone: (616) 471-6023 Fax: (616) 471-6202 Electronic Mail: [email protected] A refereed journal, ANDREWS UNIVERSITY SEMINARY STUDIES provides a scholarly venue, within the context of biblical faith, for the presentation of research in the area of religious and biblical studies. A USS publishes research articles and brief notes on the following topics: biblical archaeology and history of antiquity; Hebrew Bible; New Testament; church history of all periods; historical, biblical, and systematic theology; ethics; history of religions; and missions. Selected research articles on ministry and Christian education may also be included. The opinions expressed in articles, brief notes, book reviews, etc., are those of the authors and do not necessarily represent the views of the editors nor those of the Seventh-day Adventist Theological Seminary. Subscription Information: ANDREWS UNIVERSITY SEMINARY STUDIES is published in the Spring, Summer, and Autumn. The subscription rate for 1995 is as follows: U.S.A. Foreign (in U.S.A.
    [Show full text]
  • Heavenly Priesthood in the Apocalypse of Abraham
    HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of the celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic. ANDREI A. ORLOV is Professor of Judaism and Christianity in Antiquity at Marquette University. His recent publications include Divine Manifestations in the Slavonic Pseudepigrapha (2009), Selected Studies in the Slavonic Pseudepigrapha (2009), Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (2011), and Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (2011). Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. http://ebooks.cambridge.org/ebook.jsf?bid=CBO9781139856430 Cambridge Books Online © Cambridge University Press, 2013 HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM ANDREI A. ORLOV Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013.
    [Show full text]
  • Download: Brill.Com/Brill‑Typeface
    The Deuterocanonical Scriptures Volume 2B Baruch/Jeremiah, Daniel (Additions), Ecclesiasticus/Ben Sira, Enoch, Esther (Additions), Ezra Edited by Frank Feder, Matthias Henze (Volume Editors) Mika Pajunen (Associate Editor) Area Editors of THB volume 2 Randall Chesnutt, Kelley Coblentz Bautch, Lutz Doering, Frank Feder, Deborah Gera, Matthew Goff, Matthias Henze, Karina Hogan, Michael Lattke, Robert Littman, Daniel R. Schwartz, Archibald Wright, Benjamin Wright LEIDEN | BOSTON For use by the Author only | © 2020 Koninklijke Brill NV THB logo design: Lika Tov, Jerusalem Cover design: Celine van Hoek Leiden, the Netherlands. Library of Congress Cataloging-in-Publication Data Names: Lange, Armin, 1961- editor. Title: Deuterocanonical Scriptures / edited by Frank Feder, Matthias Henze. Description: Leiden ; Boston : Brill, 2016- | Series: Textual history of the Bible, ISSN 2468-3027 | Includes bibliographical references and index. Contents: Textual History of the Bible Vol. Vol. 2B. Identifiers: LCCN 2016013903 | ISBN 9789004355613 (v. 2B : hardback : alk. paper) Subjects: LCSH: Bible. Old Testament–Criticism, Textual. Classification: LCC BS1136 .H43 2016 | DDC 221.6/7–dc23 LC record available at https://lccn.loc.gov/2016013903 Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill‑typeface. ISSN 2468-3027 e-ISSN 2452-4107 (THB online) ISBN 978-90-04-35561-3 (hardback 2B) Copyright 2019 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Brill Hes & De Graaf, Brill Nijhoff, Brill Rodopi, Brill Sense, Hotei Publishing, mentis Verlag, Verlag Ferdinand Schöningh and Wilhelm Fink Verlag. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher.
    [Show full text]
  • Downloaded 4.0 License
    Numen 68 (2021) 230–271 brill.com/nu How Do We Explain the Quiet Demise of Graeco-Roman Religion? An Essay Jan N. Bremmer Faculty of Theology and Religious Studies, University of Groningen, Groningen, The Netherlands [email protected] Abstract Until now, the relatively quiet transition from traditional Graeco-Roman religion to Christianity has gone unexplained. In dialogue with James Rives and Jörg Rüpke, I argue that Christianity made better use than its religious competition of long-term trends in the Roman Empire, such as expanding literacy, the rejection of sacrifice, the movement toward monotheism, and the closing of the distance between gods and their faithful. The growing skepticism within the city elites regarding the credibility of its traditional religion, the decrease in investments in its material side, and the strength of the Christian organizations were additional factors together with contin- gent events, such as Constantine’s victory and his long rule. Keywords demise of religions – Graeco-Roman religion – Christianization – regional differentiation – literacy – sacrifice – urban religion – importance of gods – “superlativism” The end of Graeco-Roman religion has exerted an enormous fascination on the world of ancient and modern historians.1 From Edward Gibbon (1737–1794) to Rodney Stark, via the great Adolf von Harnack (1851–1930), its replacement by Christianity has often been discussed (Bremmer 2010a; Baslez 2013; Fousek 1 The literature on many of the subjects discussed in this contribution is voluminous. I there- fore limit myself in general to the most recent publications. © Jan N. Bremmer, 2021 | doi:10.1163/15685276-12341622 This is an open access article distributed under the terms of the CC BY-NC-NDDownloaded 4.0 license.
    [Show full text]
  • Embracing Icons: the Face of Jacob on the Throne of God*
    Images 2007_f13_36-54 8/13/07 5:19 PM Page 36 RACHEL NEIS University of Michigan EMBRACING ICONS: THE FACE OF JACOB ON THE THRONE OF GOD* Abstract I bend over it, embrace, kiss and fondle to it, Rachel Neis’ article treats Hekhalot Rabbati, a collection of early and my hands are upon its arms, Jewish mystical traditions, and more specifically §§ 152–169, a three times, when you speak before me “holy.” series of Qedusha hymns. These hymns are liturgical performances, As it is said: holy, holy, holy.1 the highlight of which is God’s passionate embrace of the Jacob icon Heikhalot Rabbati, § 164 on his throne as triggered by Israel’s utterance of the Qedusha. §§ 152–169 also set forth an ocular choreography such that the For over a century, scholars conceived of the relation- gazes of Israel and God are exchanged during the recitation of the ship between visuality in Judaism and Christianity Qedusha. The article set these traditions within the history of sim- in binary terms.2 Judaism was understood as a reli- ilar Jewish traditions preserved in Rabbinic literature. It will be argued that §§ 152–169 date to the early Byzantine period, reflecting gion of the word in opposition to Christianity, a Jewish interest in images of the sacred parallel to the contempo- which was seen as a deeply visual culture. For raneous Christian intensification of the cult of images and preoccupation many scholars, never the twain did meet—Jews with the nature of religious images. were always “the nation without art,” or “artless,”3 while for much of their history Christians embraced Bear witness to them 4 5 of what testimony you see of me, icons, creating visual representations of the divine.
    [Show full text]
  • The Christian Comforter
    The Christian Comforter Enoch the seventh from Adam In the book of Genesis, there are two Enoch’s; one from the line of Cain, in Genesis 4:17, and one from the line of Seth, who is the Enoch that we are concerned with here. The lineage is Adam — Seth — Enos — Cainan — Mahalaleel — Jared — Enoch. Enoch walked with God, and after 365 years God took him — he did not die. Genesis 5:23-24 And all the days of Enoch were three hundred sixty and five years: And Enoch walked with God: and he was not; for God took him. This fact is expanded upon in Hebrews chapter 11 — among those who walked in faith. Hebrews 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. Enoch is also found in the genealogy of Jesus. Luke 3:37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan. Note; above the names are spelt differently in the New Testament which was originally written in Greek. In the time of the early church fathers, the book of Enoch was widely accepted as inspired scripture by Justin Martyr, Irenaeus, Clement of Alexandria, Athenagoras, Tertullian, Origen and Lactantius. They all referenced Enoch in their own writings, probably because of Jude’s reference that it was a prophetic text. Jude 1:14-15 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.
    [Show full text]