《禧年记》中摩西在天上的形象与悲剧家以西结的夸张

IF 0.2 3区 哲学 0 RELIGION
A. Orlov
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引用次数: 4

摘要

本文为《禧年记》中“临在天使”作为摩西在天上的对应物和悲剧家以西结的夸张手法提供了概念背景。在《禧年书》和其他一些第二圣殿材料中,以天使的形式出现的天体抄写员的身份可能会进一步加深我们对神秘和文学模仿模范人物的神秘过程的理解,其神秘机制往往超出了我们后现代情感的掌握。这是可能的,在天堂对应的传统中,故事的两个人物,其中一个由圣经范例代表,最终成为统一的,并获得一个单一的身份,我们能够更接近伪经书企业的核心。在这方面,这似乎不是巧合,这些转换的叙述处理天上的双重的专家是渗透的书法美学和文学事业的意象。在这些神秘的和文学的变形过程中,天上的人物放弃了他的抄写员的位置,天上书籍的图书馆,甚至个人的写作工具,给了另一个人,世俗的身份,现在成为文学传统的新守护者。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Moses' Heavenly Counterpart in the Book of Jubilees and the Exagoge of Ezekiel the Tragedian
The paper provides conceptual background for the idea of the angel of the presence as the heavenly counterpart of Moses in the Book of Jubilees and the Exagoge of Ezekiel the Tragedian. The identity of the celestial scribe in the form of the angel of the presence found in the Book of Jubilees and some other Second Temple materials might further our understanding of the enigmatic process of mystical and literary emulation of the exemplary figure, the cryptic mechanics of which often remains beyond the grasp of our post/modern sensibilities. It is possible that in the traditions of heavenly counterparts where the two characters of the story, one of which is represented by a biblical exemplar, become eventually unified and acquire a single identity, we are able to draw nearer to the very heart of the pseudepigraphical enterprise. In this respect, it does not appear to be coincidental that these transformational accounts dealing with the heavenly doubles of their adepts are permeated with the aesthetics of penmanship and the imagery of the literary enterprise. In the course of these mystical and literary metamorphoses, the heavenly figure surrenders his scribal seat, the library of the celestial books and even personal writing tools to the other, earthly identity who now becomes the new guardian of the literary tradition.
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来源期刊
BIBLICA
BIBLICA RELIGION-
CiteScore
0.30
自引率
0.00%
发文量
2
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