Get Dark Mirrors: Azazel and Satanael in Early Jewish Demonology PDF

By Andrei A. Orlov

ISBN-10: 1438439520

ISBN-13: 9781438439525

Darkish Mirrors is a wide-ranging learn of 2 crucial figures in early Jewish demonology--the fallen angels Azazel and Satanael. Andrei A. Orlov explores the mediating position of those paradigmatic celestial rebels within the improvement of Jewish demonological traditions from moment Temple apocalypticism to later Jewish mysticism, reminiscent of that of the Hekhalot and Shi`ur Qomah fabrics. all through, Orlov uses Jewish pseudepigraphical fabrics in Slavonic that aren't greatly known.

Orlov lines the origins of Azazel and Satanael to varied and competing mythologies of evil, one to the autumn within the backyard of Eden, the opposite to the rebel of angels within the antediluvian interval. even though Azazel and Satanael are in the beginning representatives of rival etiologies of corruption, in later Jewish and Christian demonological lore every one is ready to input the other's tales in new conceptual capacities. darkish Mirrors additionally examines the symmetrical styles of early Jewish demonology which are frequently manifested in those fallen angels' imitation of the attributes of varied heavenly beings, together with critical angels or even God himself.

About the author:
Andrei A. Orlov is affiliate Professor of Theology at Marquette college. he's the writer of numerous books, together with chosen experiences within the Slavonic Pseudepigrapha.

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Darkish Mirrors is a wide-ranging learn of 2 critical figures in early Jewish demonology--the fallen angels Azazel and Satanael. Andrei A. Orlov explores the mediating position of those paradigmatic celestial rebels within the improvement of Jewish demonological traditions from moment Temple apocalypticism to later Jewish mysticism, akin to that of the Hekhalot and Shi`ur Qomah fabrics.

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Extra resources for Dark Mirrors: Azazel and Satanael in Early Jewish Demonology

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Apoc. Ab. 77 Here the Adversary, who according to the Slavonic apocalypse appears to have his own Kavod,78 given to him by God, possibly intends to fashion his own presence in a dualistic symmetrical correlation with the divine theophany that takes place between two intertwined angelic creatures. Conclusion In conclusion of our study of the dualistic tendencies found in the Apocalypse of Abraham, we should say that the exact nature and possible sources of these conceptual developments remain shrouded in mystery.

Ab. 14:6 the concept of the eschatological “lot” or “portion” (Slav. часть)26 of Azazel appears to be used interchangeably with the notion of “inheritance” (Slav. достояние). This terminological connection is intriguing since the two notions, “inheritance” and “lot,” are also used interchangeably in the Qumran passages that deal with the “lot” imagery. Thus, for example, 11Q13 speaks about “inheritance” referring to the portion of Melchizedek that will be victorious in the eschatological ordeal: .

The depiction is also interesting in that it renders the abode of Azazel through the primordial imagery of the Tree situated in the Garden of Eden. There are no doubts that the text offers to its audience the portrayal of the infamous Tree of the Knowledge of Good and Evil—the arboreal symbol of the protological corruption of the first human couple. The peculiar 22 Dark Mirrors features of the scene, and the reference to the “grapes of vine” as the fruit of the Tree, bring to memory the cluster of familiar motifs associated in the Jewish lore with the legendary paradisal plant.

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Dark Mirrors: Azazel and Satanael in Early Jewish Demonology by Andrei A. Orlov


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