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

By Andrei A. Orlov

ISBN-10: 1438439520

ISBN-13: 9781438439525

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

Orlov lines the origins of Azazel and Satanael to diversified and competing mythologies of evil, one to the autumn within the backyard of Eden, the opposite to the rebellion of angels within the antediluvian interval. even supposing 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 assorted heavenly beings, together with central angels or even God himself.

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

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

Sample text

And from the inheritance of Melchizedek, fo[r . ] . . and they are the inherita[nce of Melchize]dek, who will make them return. 27 In 1QS 3:13–4:26, in the fragment also known as the Instruction on the Two Spirits the imagery of inheritance is tied to the concept of the lot of the righteous: [T]hey walk in wisdom or in folly. 28 In 1QS 11:7–8 and CD 13:11–12 this concept of inheritance is once again connected with participation in the lot of light, also labeled in 1QS as “the lot of the holy ones”:29 To those whom God has selected he has given them as everlasting possession; and he has given them an inheritance in the lot of the holy ones.

51 The Kavod of Azazel Our previous exploration of the features of the text’s infamous antagonist showed that the authors of the apocalypse appear to envision Azazel as the one who possesses theophanic attributes that mimic the attributes of the deity. The impressive cluster of enigmatic traditions about the attributes and offices of the fallen angel that closely resemble their divine counterparts reaches its new paradoxal shape in chapter 23, where the hero of the faith receives a vision of the protological scene portraying the demon’s corruption of the protoplasts.

Of the) judgments and the judgment of the council of [. 49 Later rabbinic materials also link the sacrificial animal known from the scapegoat ritual to the story of the angelic rebels. Thus, for example, b. Yoma 67b records the following tradition: “The School of R. ”50 As can be seen, the conceptual link between the scapegoat and the fallen angel is documented in a number of important materials across a substantial span of history. A broad scholarly consensus now recognizes this connection.

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


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