Andrei Orlov
Andrei A. Orlov is Professor of Judaism and Christianity in Antiquity at Marquette University (Milwaukee, USA). His particular areas of interest are early Jewish angelology and demonology, Old Testament Pseudepigrapha preserved in Slavonic, and early Jewish and Christian apocalypticism and mysticism. He is currently working on a commentary on 2 Enoch for the Hermeneia series.
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Books by Andrei Orlov
https://www.mohrsiebeck.com/en/book/abraham-among-golems-9783161640100/
Orlov argues that the map of otherworldly knowledge revealed to Enoch inversely mirrors the map of illicit revelations given by the fallen Watchers to humankind. The study suggests that one of the possible objectives for the parallelism is that, by revealing to Enoch the same divine mysteries that were earlier transmitted by the Watchers, God attempts to mitigate the corruption caused by the fallen angels’ illicit instructions.
This book will be of interest not only for scholars specializing in historical and religious areas, but also for experts in the fields of anthropology, philosophy, sociology, psychology, and gender theory; it discusses several aspects of early and late Jewish religious epistemologies that elucidate the ideological context for the construction and affirmation of social roles and identities in various Jewish milieus.
https://doi.org/10.1515/9783111201924
The volume further discusses the background of Leviathan's role as the foundation of the world in ancient West Asian, biblical, rabbinic, and Muslim texts. Orlov suggests that the idea of the cosmological temple with a primordial monster as its sacred foundation provide a sacerdotal alternative that allowed Jewish apocalypticists to perpetuate their cultic vision in the absence of the earthly Temple. The study also demonstrates that, in some Jewish materials, Leviathan is envisioned as a living embodiment of the divine mysteries, which are preserved by God from the beginning of creation, but will be revealed fully in the eschaton to the elect. Ultimately, Supernal Serpent proposes that the Leviathan tradition found in the Apocalypse of Abraham plays a formative role in this conceptual move towards the reification of divine knowledge in the form of Leviathan serving as a bridge between the ancient West Asian, biblical, and pseudepigraphical testimonies concerning the primordial monster and their later rabbinic and Muslim counterparts.
https://global.oup.com/academic/product/supernal-serpent-9780197684146
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.
https://www.routledge.com/Embodiment-of-Divine-Knowledge-in-Early-Judaism/Orlov/p/book/9781032105895
Table of Contents
Preface
Abbreviations
Introduction
Chapter One: The Divine Image as the Hypostasis of Divine Knowledge
Chapter Two: The Divine Face as the Hypostasis of Divine Knowledge
Chapter Three: The Divine Name as the Hypostasis of Divine Knowledge
Chapter Four: The Epistemology of Divine Presence and Pseudepigraphical Attribution
Conclusion
Bibliography
Index
https://www.mohrsiebeck.com/en/book/yetzer-anthropologies-in-the-apocalypse-of-abraham-9783161593277?no_cache=1
The volume includes contributions of Khaled Anatolios, Susan Ashbrook Harvey, Michel René Barnes, John Behr, Sebastian Brock, Bogdan G. Bucur, Silviu N. Bunta, April D. DeConick, Charles A. Gieschen, Andrew Louth, John A. McGuckin, Andrei A. Orlov, István Perczel, Marcus Plested, James R. Russell, Stephen J. Shoemaker, Charles M. Stang, and Robin Darling Young.
https://books.google.com/books/about/Jewish_Roots_of_Eastern_Christian_Mystic.html?id=0pBtzQEACAAJ
for Jewish and Christian visionary accounts in which the adept’s ascent and transformation are often unfolded in the antagonistic context. Although the links between conflict and theophany found in Jewish and Christian materials have been often acknowledged and explored in previous studies, the significance of such symbolic constellations for another type of epiphany, this time in the form of the adept’s apotheosis, has not received proper attention. The book fills this gap by arguing that in Jewish and Christian visionary accounts, the role of the divine warrior, who fights against the demonic forces, was often taken by a human adept, who as result of his encounter with the otherworldly antagonists, becomes exalted and glorified. It demonstrates that in early Jewish and Christian mediatorial lore, the divine warrior motif enters its novel paradoxical afterlife, being now refashioned through the stories of biblical heroes and martyrs. The antagonistic tension present in the apocalyptic stories plays its crucial part both for the exaltation of the protagonist and for the demotion of his opponent. This volume attempts to explore the meaning of such antagonistic interactions for the transformations of the hero and antihero of early Jewish and Christian apocalyptic accounts. The study treats the motif of the hero’s apotheosis in the midst of conflict in its full historical and interpretive complexity through a broad variety of Jewish sources, from the creational narratives of the Hebrew Bible to later Jewish mystical testimonies.
https://www.sunypress.edu/p-6969-demons-of-change.aspx
The book offers a close analysis of the earliest Christian theophanies attested in the baptism and transfiguration stories of the synoptic gospels. The study demonstrates that Jesus’ divine identity was gradually developed in the New Testament materials through his endowment with God’s theophanic attributes. Such endowment is clearly demonstrated in the account of Jesus’ transfiguration, where Jesus’ metamorphosis is enveloped in the features of the visual paradigm as well as the details of its conceptual counterpart—the aural trend applied in the depiction of God’s voice. The study suggests that the earliest Christology emerges from this creative tension of the ocularcentric and aural theophanic molds, in which the deity steadily abandons its corporeal profile in order to release the symbolic space for the new guardian, who from then on becomes the image and the glory of the invisible God.
https://www.bloomsbury.com/us/the-glory-of-the-invisible-god-9780567692238/
Discusses the two most important figures in early Jewish mythologies of evil, the fallen angels Azazel and Satanael.
Dark Mirrors is a wide-ranging study of two central figures in early Jewish demonology—the fallen angels Azazel and Satanael. Andrei A. Orlov explores the mediating role of these paradigmatic celestial rebels in the development of Jewish demonological traditions from Second Temple apocalypticism to later Jewish mysticism, such as that of the Hekhalot and Shi‘ur Qomah materials. Throughout, Orlov makes use of Jewish pseudepigraphical materials in Slavonic that are not widely known.
Orlov traces the origins of Azazel and Satanael to different and competing mythologies of evil, one to the Fall in the Garden of Eden, the other to the revolt of angels in the antediluvian period. Although Azazel and Satanael are initially representatives of rival etiologies of corruption, in later Jewish and Christian demonological lore each is able to enter the other’s stories in new conceptual capacities. Dark Mirrors also examines the symmetrical patterns of early Jewish demonology that are often manifested in these fallen angels’ imitation of the attributes of various heavenly beings, including principal angels and even God himself.
--------------------------------------------------
Table of Contents:
Preface
Introduction
Part I. Sanctuaries:
1. The anthropomorphism of the earthly temple: the idols of Terah's family
2. The aniconism of the celestial temple: the abode of the divine voice
3. The corporealism of the demonic temple: the Kavod of Azazel
Part II. Rituals:
4. The priestly settings of the text: the Yom Kippur ceremony
5. The transformation of the celebrants
6. The mysteries of the throne room
Conclusion
New Perspectives on 2 Enoch: No Longer Slavonic Only presents a collection of papers from the fifth conference of the Enoch Seminar. The conference re-examines 2 Enoch, an early Jewish apocalyptic text previously known to scholars only in its Slavonic translation, in light of recently identified Coptic fragments. This approach helps to advance the understanding of many key issues of this enigmatic and less explored Enochic text. One of the important methodological lessons of the current volume lies in the recognition that the Adamic and Melchizedek traditions, the mediatorial currents which play an important role in the apocalypse, are central for understanding the symbolic universe of the text. The volume also contains the recently identified Coptic fragments of 2 Enoch, introduced to scholars for the first time during the conference.
CONTENTS:
Preface
Andrei A. Orlov and Gabriele Boccaccini
PART ONE: 2 ENOCH
No Longer “Slavonic” Only: 2 Enoch Attested in Coptic from Nubia
Joost L. Hagen
TEXT AND DATING OF 2 ENOCH
The “Book of the Secrets of Enoch” (2 En): Between Jewish Origin and Christian Transmission. An Overview
Christfried Böttrich
The Provenance of 2 Enoch: A Philological Perspective. A Response to C. Böttrich’s Paper “The ‘Book of the Secrets of Enoch’ (2 En): Between Jewish Origin and Christian Transmission. An Overview”
Liudmila Navtanovich
2 Enoch: Manuscripts, Recensions, and Original Language
Grant Macaskill
The Sacerdotal Traditions of 2 Enoch and the Date of the Text
Andrei A. Orlov
Excavating 2 Enoch: The Question of Dating and the Sacerdotal Traditions
David W. Suter
CONTENT AND CONTEXT OF 2 ENOCH
2 Enoch and the New Perspective on Apocalyptic
Crispin H.T. Fletcher-Louis
The Watchers of Satanail: The Fallen Angels Traditions in 2 Enoch
Andrei A. Orlov
Patriarch, Prophet, Author, Angelic Rival: Exploring the Relationship of 1 Enoch to 2 Enoch in Light of the Figure of Enoch
Daniel Assefa and Kelley Coblentz Bautch
Calendrical Elements in 2 Enoch
Basil Lourié
2 Enoch and Halakhah
Lawrence H. Schiffman
Halakha, Calendars, and the Provenances of 2 Enoch
Daniel Stökl Ben Ezra
PART TWO: ADAM, ENOCH, AND MELCHIZEDEK: MEDIATORIAL FIGURES IN SECOND TEMPLE JUDAISM
ADAMIC TRADITIONS
Adam as a Mediatorial Figure in Second Temple Jewish Literature
John R. Levison
Better Watch Your Back, Adam: Another Adam and Eve Tradition in Second Temple Judaism
Lester L. Grabbe
Adamic Traditions in 2 Enoch and in the Books of Adam and Eve
Johannes Magliano-Tromp
Adamic Traditions in Early Christian and Rabbinic Literature
Alexander Toepel
Adamic Tradition in Slavonic Manuscripts (Vita Adae et Evae and Apocryphal Cycle about the Holy Tree)
Anissava Miltenova
MELCHIZEDEK TRADITIONS
Melchizedek Traditions in Second Temple Judaism
Eric F. Mason
Melchizedek at Qumran and in Judaism: A Response
Devorah Dimant
Enoch and Melchizedek: The Concern for Supra-Human Priestly Mediators in 2 Enoch
Charles A. Gieschen
Melchizedek in Some Early Christian Texts and 2 Enoch
Harold W. Attridge
“Much to Say and Hard to Explain”: Melchizedek in Early Christian Literature, Theology, and Controversy
Pierluigi Piovanelli
On Adam, Enoch, Melchizedek, and Eve
Daphna Arbel
Bibliography on 2 Enoch
Andrei A. Orlov
https://www.mohrsiebeck.com/en/book/abraham-among-golems-9783161640100/
Orlov argues that the map of otherworldly knowledge revealed to Enoch inversely mirrors the map of illicit revelations given by the fallen Watchers to humankind. The study suggests that one of the possible objectives for the parallelism is that, by revealing to Enoch the same divine mysteries that were earlier transmitted by the Watchers, God attempts to mitigate the corruption caused by the fallen angels’ illicit instructions.
This book will be of interest not only for scholars specializing in historical and religious areas, but also for experts in the fields of anthropology, philosophy, sociology, psychology, and gender theory; it discusses several aspects of early and late Jewish religious epistemologies that elucidate the ideological context for the construction and affirmation of social roles and identities in various Jewish milieus.
https://doi.org/10.1515/9783111201924
The volume further discusses the background of Leviathan's role as the foundation of the world in ancient West Asian, biblical, rabbinic, and Muslim texts. Orlov suggests that the idea of the cosmological temple with a primordial monster as its sacred foundation provide a sacerdotal alternative that allowed Jewish apocalypticists to perpetuate their cultic vision in the absence of the earthly Temple. The study also demonstrates that, in some Jewish materials, Leviathan is envisioned as a living embodiment of the divine mysteries, which are preserved by God from the beginning of creation, but will be revealed fully in the eschaton to the elect. Ultimately, Supernal Serpent proposes that the Leviathan tradition found in the Apocalypse of Abraham plays a formative role in this conceptual move towards the reification of divine knowledge in the form of Leviathan serving as a bridge between the ancient West Asian, biblical, and pseudepigraphical testimonies concerning the primordial monster and their later rabbinic and Muslim counterparts.
https://global.oup.com/academic/product/supernal-serpent-9780197684146
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.
https://www.routledge.com/Embodiment-of-Divine-Knowledge-in-Early-Judaism/Orlov/p/book/9781032105895
Table of Contents
Preface
Abbreviations
Introduction
Chapter One: The Divine Image as the Hypostasis of Divine Knowledge
Chapter Two: The Divine Face as the Hypostasis of Divine Knowledge
Chapter Three: The Divine Name as the Hypostasis of Divine Knowledge
Chapter Four: The Epistemology of Divine Presence and Pseudepigraphical Attribution
Conclusion
Bibliography
Index
https://www.mohrsiebeck.com/en/book/yetzer-anthropologies-in-the-apocalypse-of-abraham-9783161593277?no_cache=1
The volume includes contributions of Khaled Anatolios, Susan Ashbrook Harvey, Michel René Barnes, John Behr, Sebastian Brock, Bogdan G. Bucur, Silviu N. Bunta, April D. DeConick, Charles A. Gieschen, Andrew Louth, John A. McGuckin, Andrei A. Orlov, István Perczel, Marcus Plested, James R. Russell, Stephen J. Shoemaker, Charles M. Stang, and Robin Darling Young.
https://books.google.com/books/about/Jewish_Roots_of_Eastern_Christian_Mystic.html?id=0pBtzQEACAAJ
for Jewish and Christian visionary accounts in which the adept’s ascent and transformation are often unfolded in the antagonistic context. Although the links between conflict and theophany found in Jewish and Christian materials have been often acknowledged and explored in previous studies, the significance of such symbolic constellations for another type of epiphany, this time in the form of the adept’s apotheosis, has not received proper attention. The book fills this gap by arguing that in Jewish and Christian visionary accounts, the role of the divine warrior, who fights against the demonic forces, was often taken by a human adept, who as result of his encounter with the otherworldly antagonists, becomes exalted and glorified. It demonstrates that in early Jewish and Christian mediatorial lore, the divine warrior motif enters its novel paradoxical afterlife, being now refashioned through the stories of biblical heroes and martyrs. The antagonistic tension present in the apocalyptic stories plays its crucial part both for the exaltation of the protagonist and for the demotion of his opponent. This volume attempts to explore the meaning of such antagonistic interactions for the transformations of the hero and antihero of early Jewish and Christian apocalyptic accounts. The study treats the motif of the hero’s apotheosis in the midst of conflict in its full historical and interpretive complexity through a broad variety of Jewish sources, from the creational narratives of the Hebrew Bible to later Jewish mystical testimonies.
https://www.sunypress.edu/p-6969-demons-of-change.aspx
The book offers a close analysis of the earliest Christian theophanies attested in the baptism and transfiguration stories of the synoptic gospels. The study demonstrates that Jesus’ divine identity was gradually developed in the New Testament materials through his endowment with God’s theophanic attributes. Such endowment is clearly demonstrated in the account of Jesus’ transfiguration, where Jesus’ metamorphosis is enveloped in the features of the visual paradigm as well as the details of its conceptual counterpart—the aural trend applied in the depiction of God’s voice. The study suggests that the earliest Christology emerges from this creative tension of the ocularcentric and aural theophanic molds, in which the deity steadily abandons its corporeal profile in order to release the symbolic space for the new guardian, who from then on becomes the image and the glory of the invisible God.
https://www.bloomsbury.com/us/the-glory-of-the-invisible-god-9780567692238/
Discusses the two most important figures in early Jewish mythologies of evil, the fallen angels Azazel and Satanael.
Dark Mirrors is a wide-ranging study of two central figures in early Jewish demonology—the fallen angels Azazel and Satanael. Andrei A. Orlov explores the mediating role of these paradigmatic celestial rebels in the development of Jewish demonological traditions from Second Temple apocalypticism to later Jewish mysticism, such as that of the Hekhalot and Shi‘ur Qomah materials. Throughout, Orlov makes use of Jewish pseudepigraphical materials in Slavonic that are not widely known.
Orlov traces the origins of Azazel and Satanael to different and competing mythologies of evil, one to the Fall in the Garden of Eden, the other to the revolt of angels in the antediluvian period. Although Azazel and Satanael are initially representatives of rival etiologies of corruption, in later Jewish and Christian demonological lore each is able to enter the other’s stories in new conceptual capacities. Dark Mirrors also examines the symmetrical patterns of early Jewish demonology that are often manifested in these fallen angels’ imitation of the attributes of various heavenly beings, including principal angels and even God himself.
--------------------------------------------------
Table of Contents:
Preface
Introduction
Part I. Sanctuaries:
1. The anthropomorphism of the earthly temple: the idols of Terah's family
2. The aniconism of the celestial temple: the abode of the divine voice
3. The corporealism of the demonic temple: the Kavod of Azazel
Part II. Rituals:
4. The priestly settings of the text: the Yom Kippur ceremony
5. The transformation of the celebrants
6. The mysteries of the throne room
Conclusion
New Perspectives on 2 Enoch: No Longer Slavonic Only presents a collection of papers from the fifth conference of the Enoch Seminar. The conference re-examines 2 Enoch, an early Jewish apocalyptic text previously known to scholars only in its Slavonic translation, in light of recently identified Coptic fragments. This approach helps to advance the understanding of many key issues of this enigmatic and less explored Enochic text. One of the important methodological lessons of the current volume lies in the recognition that the Adamic and Melchizedek traditions, the mediatorial currents which play an important role in the apocalypse, are central for understanding the symbolic universe of the text. The volume also contains the recently identified Coptic fragments of 2 Enoch, introduced to scholars for the first time during the conference.
CONTENTS:
Preface
Andrei A. Orlov and Gabriele Boccaccini
PART ONE: 2 ENOCH
No Longer “Slavonic” Only: 2 Enoch Attested in Coptic from Nubia
Joost L. Hagen
TEXT AND DATING OF 2 ENOCH
The “Book of the Secrets of Enoch” (2 En): Between Jewish Origin and Christian Transmission. An Overview
Christfried Böttrich
The Provenance of 2 Enoch: A Philological Perspective. A Response to C. Böttrich’s Paper “The ‘Book of the Secrets of Enoch’ (2 En): Between Jewish Origin and Christian Transmission. An Overview”
Liudmila Navtanovich
2 Enoch: Manuscripts, Recensions, and Original Language
Grant Macaskill
The Sacerdotal Traditions of 2 Enoch and the Date of the Text
Andrei A. Orlov
Excavating 2 Enoch: The Question of Dating and the Sacerdotal Traditions
David W. Suter
CONTENT AND CONTEXT OF 2 ENOCH
2 Enoch and the New Perspective on Apocalyptic
Crispin H.T. Fletcher-Louis
The Watchers of Satanail: The Fallen Angels Traditions in 2 Enoch
Andrei A. Orlov
Patriarch, Prophet, Author, Angelic Rival: Exploring the Relationship of 1 Enoch to 2 Enoch in Light of the Figure of Enoch
Daniel Assefa and Kelley Coblentz Bautch
Calendrical Elements in 2 Enoch
Basil Lourié
2 Enoch and Halakhah
Lawrence H. Schiffman
Halakha, Calendars, and the Provenances of 2 Enoch
Daniel Stökl Ben Ezra
PART TWO: ADAM, ENOCH, AND MELCHIZEDEK: MEDIATORIAL FIGURES IN SECOND TEMPLE JUDAISM
ADAMIC TRADITIONS
Adam as a Mediatorial Figure in Second Temple Jewish Literature
John R. Levison
Better Watch Your Back, Adam: Another Adam and Eve Tradition in Second Temple Judaism
Lester L. Grabbe
Adamic Traditions in 2 Enoch and in the Books of Adam and Eve
Johannes Magliano-Tromp
Adamic Traditions in Early Christian and Rabbinic Literature
Alexander Toepel
Adamic Tradition in Slavonic Manuscripts (Vita Adae et Evae and Apocryphal Cycle about the Holy Tree)
Anissava Miltenova
MELCHIZEDEK TRADITIONS
Melchizedek Traditions in Second Temple Judaism
Eric F. Mason
Melchizedek at Qumran and in Judaism: A Response
Devorah Dimant
Enoch and Melchizedek: The Concern for Supra-Human Priestly Mediators in 2 Enoch
Charles A. Gieschen
Melchizedek in Some Early Christian Texts and 2 Enoch
Harold W. Attridge
“Much to Say and Hard to Explain”: Melchizedek in Early Christian Literature, Theology, and Controversy
Pierluigi Piovanelli
On Adam, Enoch, Melchizedek, and Eve
Daphna Arbel
Bibliography on 2 Enoch
Andrei A. Orlov
was traditionally portrayed as the divine Glory or Kavod.
М.: Институт св. Фомы, 2020. – 628 с.
Настоящее издание ставит целью познакомить читателя как с некоторыми исследованиями по ветхозаветным псевдоэпиграфам, включая тексты бытовавшие в славянской традиции, так и с более общей картиной отечественных и зарубежных публикаций по подобного типа источникам. Обширная библиография, представленная во второй части этого сборника, охватывает не только публикации по всем известным на сегодняшнее время псевдоэпиграфическим текстам и фрагментам, сохранившимся на славянских языках, но также ссылки на научные работы по сборникам и компендиумам, в которых они традиционно бытовали в славянском литературном окружении.
Elisha ben Avuyah. Known also as Aher, “the Other,” he received a vision of the
great angel Metatron, who sat in heaven and recorded the merits of Israel. When the
infamous visionary saw Metatron, whose celestial posture was strikingly reminiscent
of the posture of the divine Kavod, he opened his mouth and uttered the following: “It
is taught as a tradition that on high there is no sitting and no emulation, and no back,
and no weariness. Perhaps,—God forfend!—There are two divinities!”1