Download Free The Enoch Metatron Tradition Book in PDF and EPUB Free Download. You can read online The Enoch Metatron Tradition and write the review.

Andrei A. Orlov examines the tradition about the seventh antediluvian patriarch Enoch, tracing its development from its roots in the Mesopotamian lore to the Second Temple apocalyptic texts and later rabbinic and Hekhalot materials where Enoch is often identified as the supreme angel Metatron. The first part of the book explores the imagery of the celestial roles and titles of the seventh antediluvian hero in Mesopotamian, Enochic and Hekhalot materials. The analysis of the celestial roles and titles shows that the transition from the figure of patriarch Enoch to the figure of angel Metatron occurred already in the Second Temple Enochic materials, namely, in 2 (Slavonic) Enoch, a Jewish work, traditionally dated to the first century CE. The second part of the book demonstrates that mediatorial polemics with the traditions of the exalted patriarchs and prophets played an important role in facilitating the transition from Enoch to Metatron in the Second Temple period.
"In this work, Andrei A. Orlov examines the apocalyptic profile of the angel Yahoel as the mediator of the divine Name, demonstrating its formative influence not only on rabbinic and Hekhalot beliefs concerning the supreme angel Metatron, but also on the unique aural ideology of early Jewish mystical accounts."--Back of dust jacket.
This book brings together the perspectives of apocalypticism and early Jewish mysticism to illuminate aspects of New Testament theology. The first part begins with a consideration of the mystical character of apocalypticism and then uses the Book of Revelation and the development of views about the heavenly mediator figure of Enoch to explore the importance of apocalypticism in the Gospels and Acts, the Pauline Letters and finally the key theological themes in the later books of the New Testament. The second and third parts explore the character of early Jewish mysticism by taking important themes in the early Jewish mystical texts such as the Temple and the Divine Body to demonstrate the relevance of this material to New Testament interpretation.
Published in 1928, this is the ancient scripture, 3 Enoch or The Hebrew Book Of Enoch. Edited and translated with commentary and notes by Hugo Odeberg.
Preliminary Material /Ithamar Gruenwald -- Two Essential Qualities of Jewish Apocalyptic /Ithamar Gruenwald -- The Mystical Elements in Apocalyptic /Ithamar Gruenwald -- The Attitude Towards the Merkavah Speculations in the Literature of the Tannaim and Amoraim /Ithamar Gruenwald -- The Hekhalot Literature /Ithamar Gruenwald -- Introduction /Ithamar Gruenwald -- Reʾuyot Yeḥezkel /Ithamar Gruenwald -- Hekhalot Zutreti /Ithamar Gruenwald -- Hekhalot Rabbati /Ithamar Gruenwald -- Merkavah Rabbah /Ithamar Gruenwald -- Maʻaseh Merkavah /Ithamar Gruenwald -- 'Hekhalot ' Fragments /Ithamar Gruenwald -- Seper Hekhalot (3 Enoch) /Ithamar Gruenwald -- Masekhet Hekhalot /Ithamar Gruenwald -- Shjʻur Qomah /Ithamar Gruenwald -- Physiognomy, Chiromancy and Metoposcopy /Ithamar Gruenwald -- Seper Ha-Razim /Ithamar Gruenwald -- Appendices /Saul Lieberman -- Indices /Ithamar Gruenwald.
"In this book Peter Schäfer casts light on the common assumption that Judaism from its earliest formulations was strictly monotheistic. Over and over again in the Hebrew Bible the biblical writers insist upon the idea that there is one and only one God. But the biblical text is multifarious and contains many sources that subvert from within the strong monotheistic thesis. Old Canaanite deities such as Baal and El, although pushed to the edges, prove stubbornly persistent. They come to the forefront in, for example, the famous "Son of Man" of chapter 7 of the Book of Daniel. In sum, Schäfer argues that monotheism was an ideal in ancient Judaism that was consistently aspired to, but never fully achieved. Through close textual analysis of the Bible and certain key post-biblical sources, Schäfer tracks the long history of a second, younger, subordinate God next to the senior Jewish God YHWH. One might expect that with early Christianity's embrace of this idea (in the form of Jesus Christ), Judaism would have abandoned it utterly. But the opposite was the case. Even after Christianity usurps the original Jewish notion of a second, younger God, certain post-biblical Jewish circles-in particular early Jewish mystical circles-maintained and revived it with the archangel "Metatron," a controversial figure whose very existence is questioned and fiercely debated by the rabbis of the Babylonian Talmud. This book was originally published in Germany by C.H. Beck Verlag in 2016"--
The idea of a heavenly double—an angelic twin of an earthbound human—can be found in Christian, Manichaean, Islamic, and Kabbalistic traditions. Scholars have long traced the lineage of these ideas to Greco-Roman and Iranian sources. In The Greatest Mirror, Andrei A. Orlov shows that heavenly twin imagery drew in large part from early Jewish writings. The Jewish pseudepigrapha—books from the Second Temple period that were attributed to biblical figures but excluded from the Hebrew Bible—contain accounts of heavenly twins in the form of spirits, images, faces, children, mirrors, and angels of the Presence. Orlov provides a comprehensive analysis of these traditions in their full historical and interpretive complexity. He focuses on heavenly alter egos of Enoch, Moses, Jacob, Joseph, and Aseneth in often neglected books, including Animal Apocalypse, Book of the Watchers, 2 Enoch, Ladder of Jacob, and Joseph and Aseneth, some of which are preserved solely in the Slavonic language.
'The Origins of Jewish Mysticism' offers an in-depth look at the history of Jewish mysticism from the book of Ezekiel to the Merkavah mysticism of late antiquity. The author reveals what these writings seek to tell us about the age-old human desire to get close to and communicate with God.
This book explores the early Jewish understanding of divine knowledge as divine presence, which is embodied in major biblical exemplars, such as Adam, Enoch, Jacob, and Moses. The study treats the concept of divine knowledge as the embodied divine presence in its full historical and interpretive complexity by tracing the theme through a broad variety of ancient Near Eastern and Jewish sources, including Mesopotamian traditions of cultic statues, creational narratives of the Hebrew Bible, and later Jewish mystical testimonies. Orlov demonstrates that some biblical and pseudepigraphical accounts postulate that the theophany expresses the unique, corporeal nature of the deity that cannot be fully grasped or conveyed in some other non-corporeal symbolism, medium, or language. The divine presence requires another presence in order to be transmitted. To be communicated properly and in its full measure, the divine iconic knowledge must be "written" on a new living "body" which can hold the ineffable presence of God through a newly acquired ontology. Embodiment of Divine Knowledge in Early Judaism will provide an invaluable research to students and scholars in a wide range of areas within Jewish, Near Eastern, and Biblical Studies, as well as those studying religious elements of anthropology, philosophy, sociology, psychology, and gender studies. Through the study of Jewish mediatorial figures, this book also elucidates the roots of early Christological developments, making it attractive to Christian audiences.
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 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.