The Greatest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha by Andrei A. Orlov

Author:Andrei A. Orlov [Orlov, Andrei A.]
Language: eng
Format: epub, pdf
Publisher: State University of New York Press
Published: 2017-09-19T06:00:00+00:00

Chapter Two: The Heavenly Counterpart Traditions in the Mosaic Pseudeipgrapha

1. On the Exagoge of Ezekiel the Tragedian, see S. N. Bunta, Moses, Adam and the Glory of the Lord in Ezekiel the Tragedian: On the Roots of a Merkabah Text (PhD diss.; Milwaukee, WI: Marquette University, 2005); J. J. Collins, Between Athens and Jerusalem. Jewish Identity in the Hellenistic Diaspora (2nd ed.; Grand Rapids, MI: Eerdmans, 2000), 224–225; Y. Gutman, The Beginnings of Jewish-Hellenistic Literature (2 vols.; Jerusalem: Mosad Bialik, 1958–1963), 2.43 [in Hebrew]; M. Hadas, Hellenistic Culture: Fusion and Diffusion (Morningside Heights, NY: Columbia University Press, 1959), 99; J. Heath, “Homer or Moses? A Hellenistic Perspective on Moses’ Throne Vision in Ezekiel Tragicus,” JJS 58 (2007): 1–18; C. R. Holladay, “The Portrait of Moses in Ezekiel the Tragedian,” SBLSP 10 (1976): 447–452; idem, Fragments from Hellenistic Jewish Authors (3 vols.; SBLTT, 30; Pseudepigrapha Series 12; Atlanta: Scholars, 1989), 2.439–449; P. W. van der Horst, “De Joodse toneelschrijver Ezechiël,” NedTT 36 (1982): 97–112; idem, “Moses’ Throne Vision in Ezekiel the Dramatist,” JJS 34 (1983): 21–29; idem, “Some Notes on the Exagoge of Ezekiel,” Mnemosyne 37 (1984): 364–365; L. Hurtado, One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism (Philadelphia: Fortress Press, 1988), 58ff; H. Jacobson, “Mysticism and Apocalyptic in Ezekiel’s Exagoge,” ICS 6 (1981): 273–293; idem, The Exagoge of Ezekiel (Cambridge: Cambridge University Press, 1983); K. Kuiper, “De Ezekiele Poeta Iudaeo,” Mnemosyne 28 (1900): 237–280; idem, “Le poète juif Ezéchiel,” REJ 46 (1903): 48–73, 161–177; P. Lanfranchi, L’Exagoge d’Ezéchiel le Tragique: Introduction, texte, traduction et commentaire (SVTP, 21; Leiden: Brill, 2006); W. A. Meeks, “Moses as God and King,” in Religions in Antiquity: Essays in Memory of Erwin Ramsdell Goodenough (ed. J. Neusner; SHR, 14; Leiden: Brill, 1968), 354–371; idem, The Prophet-King: Moses Traditions and the Johannine Christology (NovTSup, 14; Leiden: Brill, 1967); Orlov, The Enoch-Metatron Tradition, 262–268; R. G. Robertson, “Ezekiel the Tragedian,” The Old Testament Pseudepigrapha, 2.803–819; K. Ruffatto, “Polemics with Enochic Traditions in the Exagoge of Ezekiel the Tragedian,” JSP 15 (2006): 195–210; idem, “Raguel as Interpreter of Moses’ Throne Vision: The Transcendent Identity of Raguel in the Exagoge of Ezekiel the Tragedian,” JSP 17 (2008): 121–139; E. Starobinski-Safran, “Un poète judéo-hellénistique: Ezéchiel le Tragique,” MH 3 (1974): 216–224; J. VanderKam and D. Boesenberg, “Moses and Enoch in Second Temple Jewish Texts,” in Parables of Enoch: A Paradigm Shift (ed. D. Bock and J. Charlesworth; London: T&T Clark, 2013), 124–158 at 145–148; E. Vogt, Tragiker Ezechiel (JSHRZ, 4.3; Gütersloh: Mohn, 1983); J. Wieneke, Ezechielis Judaei poetae Alexandrini fabulae quae inscribitur Exagoge fragmenta (Münster: Monasterii Westfalorum, 1931); R. Van De Water, “Moses’ Exaltation: Pre-Christian?,” JSP 21 (2000): 59–69.

2. The Greek text of the passage was published in several editions, including A.-M. Denis, Fragmenta pseudepigraphorum quae supersunt graeca (PVTG, 3; Leiden: Brill, 1970), 210; B. Snell, Tragicorum graecorum fragmenta I (Göttingen: Vandenhoeck & Ruprecht, 1971), 288–301; Jacobson, The Exagoge of Ezekiel, 54; Holladay, Fragments, 2.362–366.

3. Jacobson, The Exagoge of Ezekiel, 54–55.

4. Meeks, The Prophet-King, 149. See also Holladay, Fragments, 2.

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