This chapter highlights the Alexandrian philosopher Philo who ventures the world of Platonic, or more precisely Middle Platonic, philosophy in Jewish garb. It talks about how Philo's God is absolutely transcendent. To refer to him, Philo uses the Platonic term to on, “that which exists,” or ho agenētos, “the Uncreated One.” The chapter emphasizes that everyone knows that God exists, but they will never know what he is or his essence. Nevertheless, emanating from this God are “forces” or “powers”, facets of the unknowable and unattainable God, which through many stages embody the transcendent to on and enable its transition down to our visible world. It also focuses on Logos, who is responsible for the emergence of the purely intelligible world of ideas and Wisdom for the world perceived by senses.
{"title":"The Logos according to Philo of Alexandria","authors":"P. Schäfer","doi":"10.2307/j.ctvp2n4kr.12","DOIUrl":"https://doi.org/10.2307/j.ctvp2n4kr.12","url":null,"abstract":"This chapter highlights the Alexandrian philosopher Philo who ventures the world of Platonic, or more precisely Middle Platonic, philosophy in Jewish garb. It talks about how Philo's God is absolutely transcendent. To refer to him, Philo uses the Platonic term to on, “that which exists,” or ho agenētos, “the Uncreated One.” The chapter emphasizes that everyone knows that God exists, but they will never know what he is or his essence. Nevertheless, emanating from this God are “forces” or “powers”, facets of the unknowable and unattainable God, which through many stages embody the transcendent to on and enable its transition down to our visible world. It also focuses on Logos, who is responsible for the emergence of the purely intelligible world of ideas and Wisdom for the world perceived by senses.","PeriodicalId":422161,"journal":{"name":"Two Gods in Heaven","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126128890","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This chapter covers another text from Qumran, the so-called Daniel Apocryphon. It refers directly to the Son of Man in the biblical Book of Daniel and has drawn attention from numerous scholars. The chapter describes Daniel Apocryphon as a fragment of an Aramaic scroll dating from the late Herodian period, which is the last third of the first century BCE. Its particular significance comes from its unique, straightforward way of mentioning a “Son of God” and “Son of the Most High.” The chapter also points out the relationship between the most high God El and Elohim-Melchizedek. Although Psalm 82:1 states that Elohim-Melchizedek holds judgment in the midst of the other gods, the judgment at the end of days is actually reserved for the Most High God El, as becomes clear from Psalm 7:8–9.
{"title":"4. The Son of God and Son of the Most High in the Daniel Apocryphon from Qumran","authors":"P. Schäfer","doi":"10.2307/j.ctvp2n4kr.8","DOIUrl":"https://doi.org/10.2307/j.ctvp2n4kr.8","url":null,"abstract":"This chapter covers another text from Qumran, the so-called Daniel Apocryphon. It refers directly to the Son of Man in the biblical Book of Daniel and has drawn attention from numerous scholars. The chapter describes Daniel Apocryphon as a fragment of an Aramaic scroll dating from the late Herodian period, which is the last third of the first century BCE. Its particular significance comes from its unique, straightforward way of mentioning a “Son of God” and “Son of the Most High.” The chapter also points out the relationship between the most high God El and Elohim-Melchizedek. Although Psalm 82:1 states that Elohim-Melchizedek holds judgment in the midst of the other gods, the judgment at the end of days is actually reserved for the Most High God El, as becomes clear from Psalm 7:8–9.","PeriodicalId":422161,"journal":{"name":"Two Gods in Heaven","volume":"44 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122397496","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This chapter describes the rabbinic passage in which some scholars recognize the tradition of Daniel's Son of Man as the young God is in the Mekhilta, a relatively early Palestinian midrash dating from the second half of the third century. This is an exegesis of Exodus 20:2: “I am the Lord your God, who brought you out of the land of Egypt.” The chapter also highlights the subject of the midrash, which are the different manifestations of God, namely, once as a war hero and evidently young man, and once as an old man full of mercy. The young war hero reveals himself at the Sea of Reeds and the merciful old man reveals himself at Sinai. As the usual practice in the midrash, both manifestations are substantiated by bible verses.
{"title":"The Son of Man in the Midrash","authors":"P. Schäfer","doi":"10.2307/j.ctvp2n4kr.14","DOIUrl":"https://doi.org/10.2307/j.ctvp2n4kr.14","url":null,"abstract":"This chapter describes the rabbinic passage in which some scholars recognize the tradition of Daniel's Son of Man as the young God is in the Mekhilta, a relatively early Palestinian midrash dating from the second half of the third century. This is an exegesis of Exodus 20:2: “I am the Lord your God, who brought you out of the land of Egypt.” The chapter also highlights the subject of the midrash, which are the different manifestations of God, namely, once as a war hero and evidently young man, and once as an old man full of mercy. The young war hero reveals himself at the Sea of Reeds and the merciful old man reveals himself at Sinai. As the usual practice in the midrash, both manifestations are substantiated by bible verses.","PeriodicalId":422161,"journal":{"name":"Two Gods in Heaven","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133700198","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This chapter analyzes the wisdom tradition in the biblical Book of Proverbs, which goes back around the third century BCE. Wisdom emerged prior to the creation of the world, before the universe had taken on its final form. The chapter emphasizes that Wisdom is to be understood as a person and even enthroned on a cloud throne in heaven. But in contrast to Proverbs, Wisdom comes forth from the mouth of God and is obviously God's word, which is nevertheless interpreted as a person, since she lives in heaven, sits on a throne, compasses the heavenly and earthly vaults, and rules over the land, seas, and all people. The chapter also talks about Wisdom or the holy spirit as gifts from God to the righteous person.
{"title":"The Personified Wisdom in the Wisdom Literature","authors":"P. Schäfer","doi":"10.2307/j.ctvp2n4kr.6","DOIUrl":"https://doi.org/10.2307/j.ctvp2n4kr.6","url":null,"abstract":"This chapter analyzes the wisdom tradition in the biblical Book of Proverbs, which goes back around the third century BCE. Wisdom emerged prior to the creation of the world, before the universe had taken on its final form. The chapter emphasizes that Wisdom is to be understood as a person and even enthroned on a cloud throne in heaven. But in contrast to Proverbs, Wisdom comes forth from the mouth of God and is obviously God's word, which is nevertheless interpreted as a person, since she lives in heaven, sits on a throne, compasses the heavenly and earthly vaults, and rules over the land, seas, and all people. The chapter also talks about Wisdom or the holy spirit as gifts from God to the righteous person.","PeriodicalId":422161,"journal":{"name":"Two Gods in Heaven","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131611284","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This chapter focuses on Judaism that has a long tradition history of the antediluvian patriarch Enoch. It begins with an enigmatic passage in the Hebrew Bible and leads via the First and Second Books of Enoch and the rabbinic exegesis of Genesis 5:21–24 then ultimately to the Third Book of Enoch, where Enoch is transformed into the highest angel Metatron. The chapter points out Enoch's sole appearance in the Hebrew Bible that is limited to the two genealogies of the patriarchs in Genesis 4 and 5. In the second genealogy in Genesis 5, Enoch is the sixth patriarch after Adam. It explains the meaning of the odd phrasing that Enoch walked with God or took his path with God and the enigmatic sentence “he was no more because God took him.”
{"title":"11. From the Human Enoch to the Lesser God Metatron","authors":"P. Schäfer","doi":"10.2307/j.ctvp2n4kr.16","DOIUrl":"https://doi.org/10.2307/j.ctvp2n4kr.16","url":null,"abstract":"This chapter focuses on Judaism that has a long tradition history of the antediluvian patriarch Enoch. It begins with an enigmatic passage in the Hebrew Bible and leads via the First and Second Books of Enoch and the rabbinic exegesis of Genesis 5:21–24 then ultimately to the Third Book of Enoch, where Enoch is transformed into the highest angel Metatron. The chapter points out Enoch's sole appearance in the Hebrew Bible that is limited to the two genealogies of the patriarchs in Genesis 4 and 5. In the second genealogy in Genesis 5, Enoch is the sixth patriarch after Adam. It explains the meaning of the odd phrasing that Enoch walked with God or took his path with God and the enigmatic sentence “he was no more because God took him.”","PeriodicalId":422161,"journal":{"name":"Two Gods in Heaven","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129336257","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This chapter is devoted to the continuation of the Son of Man tradition in rabbinic Judaism. It explains how the Son of Man is virtually irrelevant among the rabbis of Palestine, in contrast to the Second Temple period. The point of departure of all binitarian speculations in Judaism is the enigmatic “Son of Man” in the biblical Book of Daniel. This book consists of various parts that were written at different times. It is certain that its final editing took place during the Maccabean period, which is in the first half of the second century BCE. The chapter also discusses who exactly is the Ancient One, who is the “one like a human being,” and who are the holy ones of the Most High.
{"title":"1. The Son of Man in the Vision of Daniel","authors":"P. Schäfer","doi":"10.2307/j.ctvp2n4kr.5","DOIUrl":"https://doi.org/10.2307/j.ctvp2n4kr.5","url":null,"abstract":"This chapter is devoted to the continuation of the Son of Man tradition in rabbinic Judaism. It explains how the Son of Man is virtually irrelevant among the rabbis of Palestine, in contrast to the Second Temple period. The point of departure of all binitarian speculations in Judaism is the enigmatic “Son of Man” in the biblical Book of Daniel. This book consists of various parts that were written at different times. It is certain that its final editing took place during the Maccabean period, which is in the first half of the second century BCE. The chapter also discusses who exactly is the Ancient One, who is the “one like a human being,” and who are the holy ones of the Most High.","PeriodicalId":422161,"journal":{"name":"Two Gods in Heaven","volume":"61 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-03-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126504145","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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