Other Worlds and Their Relation to This World: Early Jewish - download pdf or read online

By Professor of New Testament Exegesis and Hermeneutics Tobias Nicklas, Professor of New Testament Joseph Verheyden, Erik Eynikel, Florentino Garcia Martinez

ISBN-10: 9004186263

ISBN-13: 9789004186262

Is there a destiny after demise and what does this destiny appear like? what sort of lifestyles do we anticipate, and in what sort of international? Is there one other, expectantly greater international than the only we are living in? The articles accrued during this quantity, all written by means of top specialists within the box, take care of the query how historical Jewish and Christian authors describe "otherworldly locations and situations." They examine why a number of varieties of texts have been created to deal with the questions above, how those texts functioned, and the way they must be understood. it really is proven how old descriptions of the "otherworld" are taking up and remodeling present motifs, varieties and genres, but additionally that they reflect concrete difficulties, principles, reviews, and questions in their authors and the 1st readers.

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Extra resources for Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (Supplements to the Journal for the Study of Judaism)

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5: ‫)גנן‬. e. Jerusalem, the place of God’s “fire” (‫ )אור‬and “furnace” (‫תנור‬, v. 9). What can be said is that the divine presence at Zion does not contradict God’s coming from above. The references to God’s dwelling in heaven and at Zion in Ps 14 (cf. vv. 2, 7 par. 6 In v. 2 we read (MT/ NRSV): ‫יהוה משמים השקיף ﬠל בני אדם‬ ‫לראות היש משכיל‬ ‫דרש את אלהים‬ The LORD looks down from heaven on humankind to see if there are any who are wise, who seek after God. On the other hand, v. 7 utters divine help coming from Zion (v.

3. 59 The references to the “Lord of heaven” in 1 En. 13:4 and 106:11 are the only explicit attestations of the title. 60 None of these texts are preserved in the fragments of Aramaic Enoch from Qumran. Consequently, we cannot reconstruct with certainty, which Aramaic phrase was under consideration. The only exception is a paragraph from the Book of Giants (4QEnGiantsb ar [4Q530] frg. 2, col. 63 The passage counts among a pair of dream visions by the giants. E. Wright, The Early History of Heaven (New York and Oxford: Oxford University Press, 2000), 119–28, 140–42.

K. Andrews, “Yahweh the God of Heavens,” in The Seed of Wisdom (ed. S. McCullough; Toronto: University of Toronto Press, 1964), 48, 54. J. 33 Therefore, it is worthwhile to examine the religio-historical background more carefully. 1. The Religio-Historical Setting The way in which Klaus Koch describes the “God of heaven” in Dan 2 can be applied to the epithet and its concept as a whole in Second Temple Judaism. The designation not only refers to God’s dwelling, but “heaven” becomes a distinguishing characteristic of God.

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Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (Supplements to the Journal for the Study of Judaism) by Professor of New Testament Exegesis and Hermeneutics Tobias Nicklas, Professor of New Testament Joseph Verheyden, Erik Eynikel, Florentino Garcia Martinez


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