By Andrei A. Orlov
The Apocalypse of Abraham is an important resource for figuring out either Jewish apocalypticism and mysticism. Written anonymously quickly after the destruction of the second one Jerusalem Temple, the textual content envisions heaven because the real position of worship and depicts Abraham as an start up of celestial priesthood. Andrei A. Orlov specializes in the relevant ceremony of the Abraham tale - the scapegoat ritual that gets a notable eschatological reinterpretation within the textual content. He demonstrates that the improvement of the sacerdotal traditions within the Apocalypse of Abraham, besides a cluster of Jewish mystical motifs, represents a big transition from Jewish apocalypticism to the symbols of early Jewish mysticism. during this approach, Orlov deals particular perception into the complicated international of the Jewish sacerdotal debates within the early centuries of the typical period. The booklet can be of curiosity to students of early Judaism and Christianity, previous testomony stories, and Jewish mysticism and magic.
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Additional resources for Heavenly Priesthood in the Apocalypse of Abraham
32 Sanctuaries It is remarkable that the text tells about the “creation of the body” (створенiе тѣла) of the idols, thus applying human-like terminology to the inanimate objects. More intriguing is that the bodies of the idols, similar to the Genesis account, are placed in an unambiguous connection to the corporeality (тѣло) of their master and creator – the craftsman Terah. As is common in the divine body traditions, the passage also makes an explicit terminological connection between the body of the Master and its replica.
H. Charlesworth, 2 vols. 267. Another example that the ﬁery test in the apocalyptic account of Abraham’s ﬁght against idols might be informed by the Danielic traditions can be supported by the pseudepigraphical and rabbinic testimonies attested in the already mentioned Biblical Antiquities of Pseudo-Philo 6:5–18; Genesis Rabbah 38:13; Tanna debe Eliyyahu 2:25; Seder Eliyyahu Rabba 33. Here, similar to Bar-Eshath and Daniel, the patriarch himself undergoes the ﬁery test which he, unlike the wooden idol, successfully passes.
Himmelfarb, Ascent to Heaven, 65. Philonenko-Sayar and Philonenko, L’Apocalypse d’Abraham, 92. The anthropomorphism of the earthly Temple: the idols of Terah’s family 35 reinterpret the technical terminology of the divine Glory tradition by merging it with formulae borrowed from the ideology of the divine Name. There is also no doubt that the authors’ attitude to the anthropomorphic ideology remains polemical, which is unabashedly shown in labeling the shining statue as the idol of jealousy. Divine body traditions and anti-corporeal polemics Our previous analysis has already demonstrated that the Book of Ezekiel and the Book of Daniel have exercised considerable inﬂuence on the Apocalypse of Abraham.