DOCSLIB.ORG

Dark Mirrors: Azazel and Satanael in Early Jewish Demonology

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Orlov Dark Mirrors RELIGIOUS STUDIES Azazel and Satanael in Early Jewish Demonology Dark Mirrors is a wide-ranging study of two central figures in early Jewish demonology—the fallen angels Azazel and Satanael. Andrei A. Orlov explores the mediating role of these paradigmatic celestial rebels in the development of Jewish demonological traditions from Second Temple apocalypticism to later Jewish mysticism, such as that of the Hekhalot and Shi ur Qomah materials. Throughout, Orlov makes use of Jewish pseudepigraphical materials in Slavonic that are not widely known. Dark Mirrors Orlov traces the origins of Azazel and Satanael to different and competing mythologies of evil, one to the Fall in the Garden of Eden, the other to the revolt of angels in the antediluvian period. Although Azazel and Satanael are initially representatives of rival etiologies of corruption, in later Jewish and Christian demonological lore each is able to enter the other’s stories in new conceptual capacities. Dark Mirrors also examines the symmetrical patterns of early Jewish demonology that are often manifested in these fallen angels’ imitation of the attributes of various heavenly beings, including principal angels and even God himself. Andrei A. Orlov is Associate Professor of Theology at Marquette University. He is the author of several books, including Selected Studies in the Slavonic Pseudepigrapha. State University of New York Press www.sunypress.edu Andrei A. Orlov Dark Mirrors Azazel and Satanael in Early Jewish Demonology Andrei A. Orlov Published by State University of New York Press, Albany © 2011 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, contact State University of New York Press, Albany, NY www.sunypress.edu Production by Kelli W. LeRoux Marketing by Anne M. Valentine Library of Congress Cataloging-in-Publication Data Orlov, Andrei A. Dark mirrors : Azazel and Satanael in early Jewish demonology / Andrei A. Orlov. p. cm. Includes bibliographical references and index. ISBN 978-1-4384-3951-8 (hardcover : alk. paper) 1. Jewish demonology. 2. Azazel (Jewish mythology) 3. Devil. 4. Apocalypse of Abraham—Criticism, interpretation, etc. 5. Slavonic book of Enoch— Criticism, interpretation, etc. 6. Apocryphal books (Old Testament)— Translations into Slavic—History and criticism. I. Title. BM645.D45O75 2011 296.3'16—dc22 2011007661 10 9 8 7 6 5 4 3 2 1 Come and see: There are chariots of the left in the mystery of the Other Side and chariots of the right in the mystery of the supernal Holiness, and they match one another. Zohar I.21lb Contents Preface ix Abbreviations xi Introduction Lightless Shadows: Symmetry of Good and Evil in Early Jewish Demonology 1 Part I: Azazel “The Likeness of Heaven”: Kavod of Azazel in the Apocalypse of Abraham 11 Eschatological Yom Kippur in the Apocalypse of Abraham: The Scapegoat Ritual 27 The Garment of Azazel in the Apocalypse of Abraham 47 Part II: Satanael The Watchers of Satanael: The Fallen Angels Traditions in 2 (Slavonic) Enoch 85 Satan and the Visionary: Apocalyptic Roles of the Adversary in the Temptation Narrative of the Gospel of Matthew 107 The Flooded Arboretums: The Garden Traditions in the Slavonic Version of 3 Baruch and the Book of Giants 113 vii viii Contents Notes 127 Bibliography 179 Index 197 Preface Along with unpublished studies this book contains several essays previously published in journals and collections inaccessible to many interested readers. The essays were originally published as follows: “The Flooded Arboretums: The Garden Traditions in the Slavonic Version of 3 Baruch and in the Book of Giants,” Catholic Biblical Quarterly 65 (2003): 184–201. “The Eschatological Yom Kippur in the Apocalypse of Abraham: The Scapegoat Ritual,” Symbola Caelestis: Le symbolisme liturgique et paraliturgique dans le monde chrétien (Scrinium V; eds. Andrei Orlov and Basil Lourié; Piscataway: Gorgias Press, 2009), 79–111. “The Watchers of Satanail: The Fallen Angels Traditions in 2 (Slavonic) Enoch,” in A. Orlov, Divine Manifestations in the Slavonic Pseudepigrapha (Orientalia Judaica Christiana, 2; Piscataway: Gorgias Press, 2009), 237–68. “ ‘The Likeness of Heaven’: Kavod of Azazel in the Apocalypse of Abraham,” With Letters of Light: Studies in the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic and Mysticism (Ekstasis: Religious Experience from Antiquity to the Middle Ages, 2; eds. Daphna Arbel and Andrei Orlov; Berlin/New York: De Gruyter, 2010), 232–53. I wish to express my sincere gratitude to the Catholic Biblical Association of America, Gorgias Press and Walter de Gruyter Publishers for permission to reproduce the essays. 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 errors or obvious errors of fact. Some footnotes have been omitted as they appeared in more than one essay. I would like to express my appreciation to Phillip Anderas, Deirdre Dempsey, Basil Lourié, Oleg Makariev, Amy Richter, Kristine Ruffatto, and ix x Preface Nikolai Seleznyov who read various parts of the manuscript and offered numerous helpful suggestions. I am grateful to Art Resource, N.Y., for permission to use an illustration from a fifteenth-century antiphonary from Museo dell’Opera del Duomo (Florence, Italy) as the cover image. Sincere thanks are also due to Nancy Ellegate, Kelli Williams-LeRoux, and the editorial team of SUNY Press for their help, patience and professionalism during preparation of the book for publication. Abbreviations AAWG Abhandlungen der Akademie der Wissenschaften zu Göttingen AB Anchor Bible ABAW Abhandlungen der Bayrischen Akademie der Wissenschaften AGAJU Arbeiten zur Geschichte des antiken Judentums und des Urchristentums AI Acta Iranica AnBib Analecta biblica ANRW Aufstieg und Niedergang der Römischen Welt AOASH Acta Orientalia Academiae Scientiarum Hungaricae ArBib Aramaic Bible AsSeign Assemblées du Seigneur ATANT Abhandlungen zur Theologie des Alten und Neuen Testaments AThR Anglican Theological Review ATJ Ashland Theological Journal AUSS Andrews University Seminary Studies BBET Beiträge zur biblischen Exegese und Theologie BBR Bulletin for Biblical Research BETL Bibliotheca ephemeridum theologicarum lovaniensium Bib Biblica BJS Brown Judaic Studies BN Biblische Notizen BR Biblical Research xi xii Abbreviations BSac Bibliotheca sacra BSJS Brill’s Series in Jewish Studies BSOAS Bulletin of the School of Oriental and African Studies BTB Biblical Theology Bulletin BVC Bible et vie chrétienne BWANT Beiträge zur Wissenschaft vom Alten und Neuen Testament BZ Biblische Zeitschrift CBQ Catholic Biblical Quarterly CBQMS Catholic Biblical Quarterly Monograph Series Comm Communio ConBNT Coniectanea neotestamentica or Coniectanea biblica: New Testament Series CQR Church Quarterly Review CRINT Compendia rerum iudaicarum ad Novum Testamentum CSCO Corpus Scriptorum Christianorum Orientalium CTQ Concordia Theological Quarterly DJD Discoveries in the Judaean Desert DSD Dead Sea Discoveries DT Deutsche Theologie EB Eichstätter Beiträge. Schriftenreihe der Katholischen Universität Eichstätt EJL Early Judaism and its Literature Ekstasis Ekstasis: Religious Experience from Antiquity to the Middle Ages ErJb Eranos Jahrbuch ETS Erfurter Theologische Studien EvQ Evangelical Quarterly EvT Evangelische Theologie ExpTim Expository Times FAT Forschungen zum Alten Testament GCS Griechischen christlichen Schriftsteller der ersten Jahrhunderte HM Hallische Monographien HR History of Religion Abbreviations xiii HSM Harvard Semitic Monographs HSS Harvard Semitic Studies HTR Harvard Theological Review HUCA Hebrew Union College Annual HUCM Monographs of the Hebrew Union College IEJ Israel Exploration Journal Imm Immanuel Int Interpretation JAAR Journal of the American Academy of Religion JAOS Journal of the American Oriental Society JATS Journal of the Adventist Theological Society JBL Journal of Biblical Literature JCPS Jewish and Christian Perspectives Series JECS Journal of Early Christian Studies JHI Journal of the History of Ideas JJS Journal of Jewish Studies JJTP Journal of Jewish Thought and Philosophy JQR Jewish Quarterly Review JR Journal of Religion JRS Journal of Roman Studies JRT Journal of Reformed Theology JSHRZ Judische Schriften aus hellenistisch-romischer Zeit JSJ Journal for the Study of Judaism in the Persian, Hellenistic and Roman Period JSJSS Journal for the Study of Judaism in the Persian, Hellenistic and Roman Period: Supplement Series JSNT Journal for the Study of the New Testament JSNTSup Journal for the Study of the New Testament: Supplement Series JSQ Jewish Studies Quarterly JSP Journal for the Study of the Pseudepigrapha JSPSS Journal for the Study of the Pseudepigrapha: Supplement Series JSSSS Journal of Semitic Studies Supplement Series xiv Abbreviations JTS Journal of Theological Studies JU Judentum und Umwelt JZWL Jüdische Zeitschrift für Wissenschaft und Leben LCL Loeb Classical Library LumVie Lumière et vie NHS Nag Hammadi Studies NovTSup Supplements to Novum Testamentum NT Novum Testamentum NTAbh Neutestamentliche Abhandlungen NTOA Novum
Recommended publications
  • APPLE (Fruit Varieties)

    APPLE (Fruit Varieties)

    E TG/14/9 ORIGINAL: English DATE: 2005-04-06 INTERNATIONAL UNION FOR THE PROTECTION OF NEW VARIETIES OF PLANTS GENEVA * APPLE (Fruit Varieties) UPOV Code: MALUS_DOM (Malus domestica Borkh.) GUIDELINES FOR THE CONDUCT OF TESTS FOR DISTINCTNESS, UNIFORMITY AND STABILITY Alternative Names:* Botanical name English French German Spanish Malus domestica Apple Pommier Apfel Manzano Borkh. The purpose of these guidelines (“Test Guidelines”) is to elaborate the principles contained in the General Introduction (document TG/1/3), and its associated TGP documents, into detailed practical guidance for the harmonized examination of distinctness, uniformity and stability (DUS) and, in particular, to identify appropriate characteristics for the examination of DUS and production of harmonized variety descriptions. ASSOCIATED DOCUMENTS These Test Guidelines should be read in conjunction with the General Introduction and its associated TGP documents. Other associated UPOV documents: TG/163/3 Apple Rootstocks TG/192/1 Ornamental Apple * These names were correct at the time of the introduction of these Test Guidelines but may be revised or updated. [Readers are advised to consult the UPOV Code, which can be found on the UPOV Website (www.upov.int), for the latest information.] i:\orgupov\shared\tg\applefru\tg 14 9 e.doc TG/14/9 Apple, 2005-04-06 - 2 - TABLE OF CONTENTS PAGE 1. SUBJECT OF THESE TEST GUIDELINES..................................................................................................3 2. MATERIAL REQUIRED ...............................................................................................................................3
  • The Fall of Satan in the Thought of St. Ephrem and John Milton

    The Fall of Satan in the Thought of St. Ephrem and John Milton

    Hugoye: Journal of Syriac Studies, Vol. 3.1, 3–27 © 2000 [2010] by Beth Mardutho: The Syriac Institute and Gorgias Press THE FALL OF SATAN IN THE THOUGHT OF ST. EPHREM AND JOHN MILTON GARY A. ANDERSON HARVARD DIVINITY SCHOOL CAMBRIDGE, MA USA ABSTRACT In the Life of Adam and Eve, Satan “the first-born” refused to venerate Adam, the “latter-born.” Later writers had difficulty with the tale because it granted Adam honors that were proper to Christ (Philippians 2:10, “at the name of Jesus, every knee should bend.”) The tale of Satan’s fall was then altered to reflect this Christological sensibility. Milton created a story of Christ’s elevation prior to the creation of man. Ephrem, on the other hand, moved the story to Holy Saturday. In Hades, Death acknowledged Christ as the true first- born whereas Satan rejected any such acclamation. [1] For some time I have pondered the problem of Satan’s fall in early Jewish and Christian sources. My point of origin has been the justly famous account found in the Life of Adam and Eve (hereafter: Life).1 1 See G. Anderson, “The Exaltation of Adam and the Fall of Satan,” Journal of Jewish Thought and Philosophy, 6 (1997): 105–34. 3 4 Gary A. Anderson I say justly famous because the Life itself existed in six versions- Greek, Latin, Armenian, Georgian, Slavonic, and Coptic (now extant only in fragments)-yet the tradition that the Life drew on is present in numerous other documents from Late Antiquity.2 And one should mention its surprising prominence in Islam-the story was told and retold some seven times in the Koran and was subsequently subject to further elaboration among Muslim exegetes and storytellers.3 My purpose in this essay is to carry forward work I have already done on this text to the figures of St.
  • Lithuanian Religious and Ceremonial Terms of Semitic Origin: the Phenomenon of Azazel

    Lithuanian Religious and Ceremonial Terms of Semitic Origin: the Phenomenon of Azazel

    Etnolingwistyka 29 Lublin 2017 I. Rozprawy i analizy DOI: 10.17951/et.2017.29.257 Rolandas K r e g ž d y s (Vilnius, Lithuanian Culture Research Institute) Lithuanian religious and ceremonial terms of semitic origin: the phenomenon of Azazel The article deals with the so-called phenomenon of Azazel, i.e. the scape- goat icon, examples of which can be found in the Dictionary of the Lithuanian Language and in dialectal sources. Its relics are also traced in three-day Shro- vetide rites before the Lenten fast, which begins on Ash Wednesday (Shrove Tuesday in Lithuania), and in the Easter feast from Piev˙enaiin Samogitia (the histrionic so-called “Easter Jews” vigil on the night before Easter). Using different methods of investigating cultural realia, i.e. cross-cultural comparison and linguistic analysis (based on the inner and external reconstruction (or historical) methodology), two main types of religious terms of Semitic origin registered in the Dictionary of the Lithuanian Language and dialectal sources are identified: (i) Hebraisms with neutral or hereditary connotation; and (ii) pejoratives or semantically modified words with an anti-Semitic background. The paper also explains the origin of the xenophobic elements of the Easter feast, the way it has been celebrated in Piev˙enaiuntil today. Key words: Azazel/scapegoat phenomenon; religious terms; ceremonial terms; Hebraism; pejorative; semantically modified words Introduction: a short prehistory of the origin and purport of the scapegoat or Azazel icon The mythonym of Azazel or Hazazel (Azael, Azozel)1 is traditionally explained as an appellative of one of the chiefs of the 200 fallen angels 1 The exact meaning of the proper name is ambiguous: 1.
  • THE NATURE and POWER of SATAN Theorizing About the Nature

    THE NATURE and POWER of SATAN Theorizing About the Nature

    CHAPTER THREE THE NATURE AND POWER OF SATAN Theorizing about the nature, origin, and cosmological status of Satan occurs among the selected writings, especially among the later ones. However, there is an obvious lack of "speculative" interest in the sense of seeking to work out a complete cosmology of evil. Concepts as to the origin, abode, and ultimate future of Satan are often very diverse, and there are only a small number of referen­ ces. An analysis and interpretation of the nature of Satan as conceiv­ ed by the early Christian tradition will be therefore necessarily less comprehensive than a discussion of his activities. There are some basic understandings as to the nature and power of Satan common to most of the selected writers, however, and they are best summarized by the New Testament phrases: Satan, the "prince of the power of the air," "ruler of demons," "ruler of the world," and "god of this age." A. SATAN: PRINCE OF THE POWER OF THE AIR 1. Origin of Satan For the most part, the New Testament writers make no theoreti­ cal assertions as to the origin of Satan. However, a number of passages by choice of words and phraseology seem to reflect the idea of Satan as a fallen angel who is chief among a class of fallen angels, an idea which appears frequently in apocalyptic literature.1 II Peter 2 :4, for example, refers to the angels that sinned and were cast into hell. Jude 6 mentions "the angels that did not keep their own position but left their proper dwelling ..
  • Angelology Angelology

    Angelology Angelology

    Christian Angelology Angelology Introduction Why study Angels? They teach us about God As part of God’s creation, to study them is to study why God created the way he did. In looking at angels we can see God’s designs for his creation, which tells us something about God himself. They teach us about ourselves We share many similar qualities to the angels. We also have several differences due to them being spiritual beings. In looking at these similarities and differences we can learn more about the ways God created humanity. In looking at angels we can avoid “angelic fallacies” which attempt to turn men into angels. They are fascinating! Humans tend to be drawn to the supernatural. Spiritual beings such as angels hit something inside of us that desires to “return to Eden” in the sense of wanting to reconnect ourselves to the spiritual world. They are different, and different is interesting to us. Fr. J. Wesley Evans 1 Christian Angelology Angels in the Christian Worldview Traditional Societies/World of the Bible Post-Enlightenment Worldview Higher Reality God, gods, ultimate forces like karma and God (sometimes a “blind watchmaker”) fate [Religion - Private] Middle World Lesser spirits (Angels/Demons), [none] demigods, magic Earthly Reality Human social order and community, the Humanity, Animals, Birds, Plants, as natural world as a relational concept of individuals and as technical animals, plants, ect. classifications [Science - Public] -Adapted from Heibert, “The Flaw of the Excluded Middle” Existence of Angels Revelation: God has revealed their creation to us in scripture. Experience: People from across cultures and specifically Christians, have attested to the reality of spirits both good and bad.
  • MIN ANGEL Summary Overall

    MIN ANGEL Summary Overall

    MIN ANGEL Summary Overall - General sense of moving practice forward, positive direction for most, more direct painting language on a non-high art, disposable ‘punk’ support, personal and universal themes of life/death and memories. Allegorical and spiritual references. Humorous, tender, sad, unsettling, intriguing, immediacy. An exploration of image relationships within the composition and in relation to the configurations of the support and the conversations the support introduces in painting materially and thematically in particular in terms of time and space. The ‘reveal’ of the box. Handing paint with authority and fluidly, ‘treating the paint as a new guest at the table’, forthright, painterly, graphic, illustrative. Good colour. Relationship of the three images. Reflecting on ways forward - Continue with cardboard, use the cardboard colour, build up from photos, directness of paint application, reconsider the dreamy, embrace drawing/ illustrative/graphic qualities. Consider compositions, explore single image paintings of the portraits hung close together, limit palette. Build up from photographic references. Draw more. Comments: Marcus Big changes! The card board is working very well, it seems to invite so much more in. This is early days to analyse the paintings in any depth or indeed the composition and painting so just enjoy letting the work emerge. Having said that........ I detect that these are about family and the source material is family photos. I love the male figure in the suit! The Dean Martinish figure. There is tons of good colour in this painting , the modelling in loose greys on the pink ground with cardboard fringes showing. This limited range really works well and has something of the nostalgia of old photos without being too restricted to monochrome.
  • Medieval Representations of Satan Morgan A

    Medieval Representations of Satan Morgan A

    Rollins College Rollins Scholarship Online Master of Liberal Studies Theses 2011 The aS tanic Phenomenon: Medieval Representations of Satan Morgan A. Matos [email protected] Follow this and additional works at: http://scholarship.rollins.edu/mls Part of the Christianity Commons, and the History of Christianity Commons Recommended Citation Matos, Morgan A., "The aS tanic Phenomenon: Medieval Representations of Satan" (2011). Master of Liberal Studies Theses. 28. http://scholarship.rollins.edu/mls/28 This Open Access is brought to you for free and open access by Rollins Scholarship Online. It has been accepted for inclusion in Master of Liberal Studies Theses by an authorized administrator of Rollins Scholarship Online. For more information, please contact [email protected]. The Satanic Phenomenon: Medieval Representations of Satan A Project Submitted in Partial Fulfillment Of the Requirements for the Degree of Master of Liberal Studies By Morgan A. Matos July, 2011 Mentor: Dr. Steve Phelan Rollins College Hamilton Holt School Winter Park Master of Liberal Studies Program The Satanic Phenomenon: Medieval Representations of Satan Project Approved: _________________________________________ Mentor _________________________________________ Seminar Director _________________________________________ Director, Master of Liberal Studies Program ________________________________________ Dean, Hamilton Holt School Rollins College i Table of Contents Table of Contents i Table of Illustrations ii Introduction 1 1. Historical Development of Satan 4 2. Liturgical Drama 24 3. The Corpus Christi Cycle Plays 32 4. The Morality Play 53 5. Dante, Marlowe, and Milton: Lasting Satanic Impressions 71 Conclusion 95 Works Consulted 98 ii Table of Illustrations 1. Azazel from Collin de Plancy’s Dictionnaire Infernal, 1825 11 2. Jesus Tempted in the Wilderness, James Tissot, 1886-1894 13 3.
  • Magicians, Sorcerers and Witches: Considering Pretantric, Non-Sectarian Sources of Tantric Practices

    Magicians, Sorcerers and Witches: Considering Pretantric, Non-Sectarian Sources of Tantric Practices

    Article Magicians, Sorcerers and Witches: Considering Pretantric, Non-sectarian Sources of Tantric Practices Ronald M. Davidson Department of Religious Studies, Farifield University, Fairfield, CT 06824, USA; [email protected] Received: 27 June 2017; Accepted: 23 August 2017; Published: 13 September 2017 Abstract: Most models on the origins of tantrism have been either inattentive to or dismissive of non-literate, non-sectarian ritual systems. Groups of magicians, sorcerers or witches operated in India since before the advent of tantrism and continued to perform ritual, entertainment and curative functions down to the present. There is no evidence that they were tantric in any significant way, and it is not clear that they were concerned with any of the liberation ideologies that are a hallmark of the sectarian systems, even while they had their own separate identities and specific divinities. This paper provides evidence for the durability of these systems and their continuation as sources for some of the ritual and nomenclature of the sectarian tantric traditions, including the predisposition to ritual creativity and bricolage. Keywords: tantra; mantra; ritual; magician; sorcerer; seeress; vidyādhara; māyākāra; aindrajālika; non-literate 1. Introduction1 In the emergence of alternative religious systems such as tantrism, a number of factors have historically been seen at play. Among these are elements that might be called ‘pre-existing’. That is, they themselves are not representative of the eventual emergent system, but they provide some of the raw material—ritual, ideological, terminological, functional, or other—for its development. Indology, and in particular the study of Indian ritual, has been less than adroit at discussing such phenomena, especially when it may be designated or classified as ‘magical’ in some sense.
  • SOURCES of MEDIEVAL DEMONOLOGY by Diana Lynn Walzel When Most of Us Think of Demons Today, If We Do Think of Them, Some Medieval Imp Undoubtedly Comes to Mind

    SOURCES of MEDIEVAL DEMONOLOGY by Diana Lynn Walzel When Most of Us Think of Demons Today, If We Do Think of Them, Some Medieval Imp Undoubtedly Comes to Mind

    SOURCES OF MEDIEVAL DEMONOLOGY by Diana Lynn Walzel When most of us think of demons today, if we do think of them, some medieval imp undoubtedly comes to mind. The lineage of the medieval demon, and the modern conception thereof, can be traced to four main sources, all of which have links to the earliest human civilizations. Greek philosophy, Jewish apocryphal literature, Biblical doctrine, and pagan Germanic folklore all contribute elements to the demons which flourished in men's minds at the close of the medieval period. It is my purpose briefly to delineate the demonology of each of these sources and to indicate their relationship to each other. Homer had equated demons with gods and used daimon and theos as synonyms. Later writers gave a different nuance and even definition to the word daimon, but the close relationship between demons and the gods was never completely lost from sight. In the thinkers of Middle Platonism the identification of demons with the gods was revived, and this equation is ever-present in Christian authors. Hesiod had been the first to view demons as other than gods, consider- ing them the departed souls of men living in the golden age. Going a step further, Pythagoras believed the soul of any man became a demon when separated from the body. A demon, then, was simply a bodiless soul. In Platonic thought there was great confusion between demons and human souls. There seems to have been an actual distinction between the two for Plato, but what the distinction was is impossible now to discern.
  • Apples: Organic Production Guide

    Apples: Organic Production Guide

    A project of the National Center for Appropriate Technology 1-800-346-9140 • www.attra.ncat.org Apples: Organic Production Guide By Tammy Hinman This publication provides information on organic apple production from recent research and producer and Guy Ames, NCAT experience. Many aspects of apple production are the same whether the grower uses low-spray, organic, Agriculture Specialists or conventional management. Accordingly, this publication focuses on the aspects that differ from Published nonorganic practices—primarily pest and disease control, marketing, and economics. (Information on March 2011 organic weed control and fertility management in orchards is presented in a separate ATTRA publica- © NCAT tion, Tree Fruits: Organic Production Overview.) This publication introduces the major apple insect pests IP020 and diseases and the most effective organic management methods. It also includes farmer profiles of working orchards and a section dealing with economic and marketing considerations. There is an exten- sive list of resources for information and supplies and an appendix on disease-resistant apple varieties. Contents Introduction ......................1 Geographical Factors Affecting Disease and Pest Management ...........3 Insect and Mite Pests .....3 Insect IPM in Apples - Kaolin Clay ........6 Diseases ........................... 14 Mammal and Bird Pests .........................20 Thinning ..........................20 Weed and Orchard Floor Management ......20 Economics and Marketing ........................22 Conclusion
  • Andrews University Seminary Studies for 1994

    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.
  • Azazel Historically, the Word Azazel Is an Idea and Rarely an Incarnate Demon

    Azazel Historically, the Word Azazel Is an Idea and Rarely an Incarnate Demon

    Azazel Historically, the word azazel is an idea and rarely an incarnate demon. Figure 1 Possible sigil of Azazel. Modern writings use the sigil for the planet Saturn as well. Vayikra (Leviticus) The earliest known mention of the word Azazel in Jewish texts appears in the late seventh century B.C. which is the third of the five books of the Torah. To modern American ( וַיִּקְרָ א ) book called the Vayikra Christians, this books is Leviticus because of its discussion of the Levites. In Leviticus 16, two goats are placed before the temple for selection in an offering. A lot is cast. One Goat is then sacrificed to Yahweh and the other goats is said to outwardly bear all the sends of those making the sacrifice. The text The general translation .( לַעֲזָאזֵל ) specifically says one goat was chosen for Yahweh and the for Az azel of the words is “absolute removal.” Another set of Hebrew scholars translate Azazel in old Hebrew translates as "az" (strong/rough) and "el" (strong/God). The azazel goat, often called the scapegoat then is taken away. A number of scholars have concluded that “azazel” refers to a series of mountains near Jerusalem with steep cliffs. Fragmentary records suggest that bizarre Yahweh ritual was carried out on the goat. According to research, a red rope was tied to the goat and to an altar next to jagged cliff. The goat is pushed over the cliff’s edge and torn to pieces by the cliff walls as it falls. The bottom of the cliff was a desert that was considered the realm of the “se'irim” class of demons.