By Martha Himmelfarb
This can be a learn of the traditional Jewish and Christian apocalypses related to ascent into heaven, that have got little scholarly cognizance compared to apocalypses involved essentially with the tip of the realm. contemporary advancements just like the e-book of the Aramaic Enoch fragments from Qumran and curiosity in questions of style within the research of the apocalypses make this a very acceptable time to adopt this research. Martha Himmelfarb locations the apocalypses relating to either their biblical antecedents and their context within the Greco-Roman global. Her research emphasizes the emergence of the knowledge of heaven as temple within the booklet of the Watchers, the earliest of those apocalypses, and how during which this figuring out impacts the depiction of the end result of ascent, the hero's fulfillment of a spot one of the angels, within the ascent apocalypses in most cases. It additionally considers where of secrets and techniques of nature and primeval background in those works. ultimately, it deals an interpretation of the pseudepigraphy of the apocalypses and their functionality.
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Additional info for Ascent to Heaven in Jewish and Christian Apocalypses
In a fragment of the Aramaic Levi document that seems to correspond to the Testament of Levi 14, Levi claims that Enoch had already accused the priests of the sins he inveighs against. 72 Thus the sins attributed to the Watchers point to an understanding of angels as priests of the heavenly temple. We have seen that the origins of the development of an elaborate picture of the heavenly temple lie in the feeling that the Jerusalem temple is defiled. If the earthly temple is polluted, the true temple must be found in heaven.
They have their origins in the ancient traditions of the divine council. The mountain of El at which the council meets in Ugaritic literature has two rivers at its base. 44 On the throne, according to both Daniel and Enoch, God sits, dressed in white. In Daniel God's hair is also described, and it too is white. Daniel 7 maintains the association of the heavenly council with judgment that appears in 1 Kings 22, Isaiah 6, and Psalm 82. It explicitly treats the divine council as a court: "The court sat in judgment and the books were opened" (v.
On his head he wore a tiara, as it is called, and upon this in the middle of his forehead an inimitable turban, the royal diadem full of glory with the name of God inscribed in sacred letters on a plate of gold .. having been judged worthy to wear these emblems in the ministrations. Their appearance created such awe and confusion of mind as to make one feel that one had come into the presence of a man who belonged to a different world. (Letter of Aristeas 97-99)57 That at least one author of the Second Temple period saw a relationship between Ezekiel's description of God and the garments of the high priest is clear from one of the similes Joshua ben Sira applies to the high priest Simeon in his praise of the fathers: "How glorious he was in the midst of the people when he came out of the house of the veil .
Ascent to Heaven in Jewish and Christian Apocalypses by Martha Himmelfarb