Other Worlds and Their Relation to This World: Early Jewish

Is there a destiny after loss of life and what does this destiny appear like? what sort of lifestyles will we anticipate, and in what sort of international? Is there one other, with a bit of luck larger international than the single we are living in? The articles accrued during this quantity, all written by means of best specialists within the box, care for the query how historic Jewish and Christian authors describe “otherworldly locations and situations”. They examine why numerous kinds of texts have been created to handle the questions above, how those texts functioned, and the way they need to be understood.
It is proven how historic descriptions of the “otherworld” are taking up and remodeling current motifs, types and genres, but in addition that they reflect concrete difficulties, principles, studies, and questions in their authors and the 1st readers.

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Additional info for Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (Supplements to the Journal for the Study of Judaism, Volume 143)

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20 (eds. D. Sattler and S. Vollenweider; Neukirchen-Vluyn: Neukirchener, [2005] 2006), 151–88, esp. 184–87. 23 F. , when YHWH’s throne is located in heaven (cf. ”25 In short: Even if ancient traditions, as they can be found in religious texts from Israel or its neighbors,26 did not exclude the association of God with heaven at all,27 there was a change concerning the use of “heaven” in connection with God in Persian and Hellenistic times: a change in terms of quantity and quality. The following paragraphs will examine the question of quality.

Mitchell; Tübingen: Mohr Siebeck, 2001), 486–88; see also idem, Cleanthes’ Hymn to Zeus: Text, Translation, and Commentary (STAC 33; Tübingen: Mohr Siebeck, 2005), 36. 56 Cf. F. : 934. , Stausberg, Religion, 178–79). 58 The sun disk without the centered figure is preserved on seals from Persepolis: cf. Koch, Es kündet Dareios der König . , 41: illustration no. 20; 49: illustration no. 22, and plate 31, and from Gilan: cf. W. , 7000 Jahre persische Kunst: Meisterwerke aus dem Iranischen Nationalmuseum in Teheran (Bonn: Kunst- und Ausstellungshalle der Bundesrepublik Deutschland, 2001), 212 plate 124.

Vol. G. Teubner, 1987), 87. Translation: A. de Jong, Traditions of the Magi: Zoroastrianism in Greek and Latin Literature (Religions in the Graeco-Roman World 133; Leiden: Brill, 1997), 91. 45 De Jong, Traditions, 95. the “god of heaven” in persian and hellenistic times 29 statues would not contradict an identification of the figure in the winged disk with Ahuramazda. E. ), reports that a Lydian ὕπαρχος (“viceroy”) ordered to erect the statue of Βαραδατεω ∆ιί (SEG 29:1205; cf. 48 Second, the Persian mockery of anthropomorphic gods finds corroboration in the Achaemenian custom according to which empty chariots with white horses escort the hosts at war.

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