Startseite Religionswissenschaft, Bibelwissenschaft und Theologie Notes
Kapitel
Lizenziert
Nicht lizenziert Erfordert eine Authentifizierung

Notes

Weitere Titel anzeigen von SUNY Press
Zur Verlagsseite
Divine Scapegoats
Ein Kapitel aus dem Buch Divine Scapegoats
NotesIntroduction1. On this conceptual development see J. Dan, “Samael, Lilith, and the Concept of Evil in Early Kabbalah,” AJSR 5 (1980) 17–40; M. Idel, “The Evil Thought of the Deity,” Ta r b i z 49 (1980) 356–364 [Hebrew]; G. Scholem, “The Kabbalah of R. Jacob and R. Isaac, the Sons of R. Jacob ha-Kohen,” Maddacei ha-Yahadut 2 (1927) 165–293 [Hebrew]; idem, “Sitra Ahra: Good and Evil in the Kabbalah,” in: On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah (New York: Schocken, 1991) 56–87; I. Tishby, The Doctrine of Evil and the “Kelippah” in Lurianic Kabbalism (Jerusalem: Magnes, 1984) [Hebrew]; idem, The Wisdom of the Zohar: An Anthology of Texts (3 vols.; London: The Littman Library of Jewish Civilization, 1989); E. R. Wolf-son, “Left Contained in the Right: A Study in Zoharic Hermeneutics,” AJSR 11 (1986) 27–52; idem, “Light through Darkness: The Ideal of Human Perfection in the Zohar,” HTR 81 (1988) 73–95. The Curses of Azazel1. The general scholarly consensus holds that the apocalypse was com-posed after 70 CE and before the end of the second century CE. The depiction of the destruction of the Temple in chapter 27 and the peculiar interest in the idea of the celestial sanctuary represented by the divine Chariot hint at the fact that the earthly sanctuary was no longer standing. Another significant chronological marker is established by the second century work—the Clemen-tine Recognitiones 32–33 which provides one of the earliest external references for the dating of the Apocalypse of Abraham. On the date of the Apocalypse of Abraham, see G.H. Box and J.I. Landsman, The Apocalypse of Abraham. Edit-ed, with a Translation from the Slavonic Text and Notes (TED, 1.10; London, New York: The Macmillan Company, 1918) xv–xix; B. Philonenko-Sayar and 189
© 2015 State University of New York

NotesIntroduction1. On this conceptual development see J. Dan, “Samael, Lilith, and the Concept of Evil in Early Kabbalah,” AJSR 5 (1980) 17–40; M. Idel, “The Evil Thought of the Deity,” Ta r b i z 49 (1980) 356–364 [Hebrew]; G. Scholem, “The Kabbalah of R. Jacob and R. Isaac, the Sons of R. Jacob ha-Kohen,” Maddacei ha-Yahadut 2 (1927) 165–293 [Hebrew]; idem, “Sitra Ahra: Good and Evil in the Kabbalah,” in: On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah (New York: Schocken, 1991) 56–87; I. Tishby, The Doctrine of Evil and the “Kelippah” in Lurianic Kabbalism (Jerusalem: Magnes, 1984) [Hebrew]; idem, The Wisdom of the Zohar: An Anthology of Texts (3 vols.; London: The Littman Library of Jewish Civilization, 1989); E. R. Wolf-son, “Left Contained in the Right: A Study in Zoharic Hermeneutics,” AJSR 11 (1986) 27–52; idem, “Light through Darkness: The Ideal of Human Perfection in the Zohar,” HTR 81 (1988) 73–95. The Curses of Azazel1. The general scholarly consensus holds that the apocalypse was com-posed after 70 CE and before the end of the second century CE. The depiction of the destruction of the Temple in chapter 27 and the peculiar interest in the idea of the celestial sanctuary represented by the divine Chariot hint at the fact that the earthly sanctuary was no longer standing. Another significant chronological marker is established by the second century work—the Clemen-tine Recognitiones 32–33 which provides one of the earliest external references for the dating of the Apocalypse of Abraham. On the date of the Apocalypse of Abraham, see G.H. Box and J.I. Landsman, The Apocalypse of Abraham. Edit-ed, with a Translation from the Slavonic Text and Notes (TED, 1.10; London, New York: The Macmillan Company, 1918) xv–xix; B. Philonenko-Sayar and 189
© 2015 State University of New York

Kapitel in diesem Buch

  1. Front Matter i
  2. Contents vii
  3. Preface ix
  4. Abbreviations xi
  5. The Right in the Left 1
  6. Studies in the Apocalypse of Abraham
  7. The Curses of Azazel 9
  8. The Cosmological Temple in the Apocalypse of Abraham 37
  9. The Demise of the Antagonist in the Apocalyptic Scapegoat Tradition 55
  10. The Nourishment of Azazel 75
  11. The Messianic Scapegoat in the Apocalypse of Abraham 103
  12. Studies in 2 Enoch
  13. Adoil Outside the Cosmos 129
  14. The Veneration Motif in the Temptation Narrative of the Gospel of Matthew 153
  15. Primordial Lights 167
  16. Conclusion 181
  17. Notes 189
  18. Bibliography 305
  19. Index 333
Readers are also interested in:
https://doi.org/10.1515/9781438455846-013

Kapitel in diesem Buch

  1. Front Matter i
  2. Contents vii
  3. Preface ix
  4. Abbreviations xi
  5. The Right in the Left 1
  6. Studies in the Apocalypse of Abraham
  7. The Curses of Azazel 9
  8. The Cosmological Temple in the Apocalypse of Abraham 37
  9. The Demise of the Antagonist in the Apocalyptic Scapegoat Tradition 55
  10. The Nourishment of Azazel 75
  11. The Messianic Scapegoat in the Apocalypse of Abraham 103
  12. Studies in 2 Enoch
  13. Adoil Outside the Cosmos 129
  14. The Veneration Motif in the Temptation Narrative of the Gospel of Matthew 153
  15. Primordial Lights 167
  16. Conclusion 181
  17. Notes 189
  18. Bibliography 305
  19. Index 333
Jetzt anmelden und 20% sparen
Institutioneller Zugang
Wie funktioniert Authentifizierung?
Haben Sie eine Idee, wie wir unsere Website verbessern können?
Bitte schreiben Sie uns.
© 2025 De Gruyter Brill
Heruntergeladen am 14.11.2025 von https://www.degruyterbrill.com/document/doi/10.1515/9781438455846-013/pdf?lang=de&srsltid=AfmBOorp1Kdns_oaRahGksVzhdLH19aehrHMq76vwh87OHeZfki47QKW
Button zum nach oben scrollen