Heavenly Priesthood in the Apocalypse of Abraham by Andrei A. Orlov
By Andrei A. Orlov
The Apocalypse of Abraham is an important resource for realizing either Jewish apocalypticism and mysticism. Written anonymously quickly after the destruction of the second one Jerusalem Temple, the textual content envisions heaven because the actual position of worship and depicts Abraham as an begin of celestial priesthood. Andrei A. Orlov makes a speciality of the critical ceremony of the Abraham tale - the scapegoat ritual that gets a remarkable eschatological reinterpretation within the textual content. He demonstrates that the advance of the sacerdotal traditions within the Apocalypse of Abraham, in addition to a cluster of Jewish mystical motifs, represents an immense transition from Jewish apocalypticism to the symbols of early Jewish mysticism. during this means, Orlov bargains targeted perception into the complicated global of the Jewish sacerdotal debates within the early centuries of the typical period. The publication should be of curiosity to students of early Judaism and Christianity, outdated testomony reviews, and Jewish mysticism and magic.
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Additional info for Heavenly Priesthood in the Apocalypse of Abraham
41 It is apparent that the tradition found in the Book of Revelation is related to the one found in the Apocalypse of Abraham since it refers to the feet of the Deity – or, more precisely, Christ, who is divinized in Revelation – as “reﬁned as in a furnace,” a feature that might implicitly point to the theophanic traditions of the ﬁery test, which will be explored in detail later. For now, we will focus on another signiﬁcant detail in the aforementioned passage in Revelation, which might also be linked to the conceptual developments found in the Apocalypse of Abraham.
Ab. 18) is inspired by Ezek. 1 and 10. Abraham sees the four living creatures (Apoc. Ab. 18:5–11) depicted in Ezek. 1 and 10. He also sees the wheels of ﬁre decorated with eyes all around (Apoc. Ab. 18:3), the throne (Apoc. Ab. 18:3; Ezek. 1:26), the chariot (Apoc. Ab. 18:12 and Ezek. 10:6); he hears the Voice of God (Apoc. Ab. 19:1 and Ezek. 1:28). When the cloud of ﬁre raises up, he can hear ‘the voice like the roaring sea’ (Apoc. Ab. 18:1; Ezek. 1:24). There is no doubt that the author of the Apocalypse of Abraham takes the texts of Ezek.
60 These members of Abraham’s family, unlike Shadrach, Mashach and Abednego, share the same destiny as idolatrous anthropomorphic ﬁgures that God also turns into piles of ashes. It has already been noted that, despite the apparent anti-anthropomorphic thrust of the pseudepigraphon, the symbolism of ﬁre, so prominent in the biblical theophanies, was not completely abandoned by the authors of the Apocalypse of Abraham, who repeatedly choose to portray the divine presence through the imagery of the Voice coming in a stream of ﬁre.