Sentences with phrase «jewish apocalypse»

in the Jewish Apocalypse than in the Roman Gospel.)

It is said for example in a Jewish apocalypse:

11: 16 - 19) No word of complaint over the evil of the world, that it would be better never to have been born, that the beast is better off than man, such as the Jewish apocalypses contain, dominates the preaching of Jesus.

His Messianic consciousness may have been used by Paul and John as the beginning of the process of deification, but this process was only completed by the substitution of the resurrection for the removal of the servant and personal pre-existence for the pre-existence in form of the Jewish Apocalypses.

R.C. Zaehner claimed that «from the moment that the Jews made contact with the Iranians they took over the typical Zoroastrian doctrine of an individual afterlife in which rewards are to be enjoyed and punishments endured... the idea of a bodily resurrection at the end of time was probably original to Zoroastrianism».5 Cohn also concluded that the similarities between Zoroastrianism and the ideas found in the Jewish Apocalypses were too remarkable to be explained by coincidence.6

The Jewish Apocalypses were written to bring hope and comfort to the Jews suffering domination by the Greeks and Romans.

Further, the Jewish Apocalypses remained popular among Christians for several centuries — and it was Christians and not Jews who were responsible for their survival.

Some of the Jewish apocalypses current in the first century A.D. described a temporary reign of the Messiah on earth before the final judgement (4 Ezra 7: 28 ff., 2 Baruch 40:3).

Aside from the apocalyptic sections of the Old Testment there were other later, but well - known, Jewish apocalypses among the so - called False Writings or Pseudepigrapha.

Not exact matches

This last, an originally Jewish, or Jewish - Christian, apocalypse — 13: 6 - 8, 14 - 20, 24 - 27 (31?)

On the one hand, the great Jewish and Christian apocalypses retain the form of dramatic narrative.

The idea of a supernatural Messianic community developed in Jewish prophecy and apocalypse.

There were others who had to be refuted as false teachers for saying that the resurrection had already taken place.21 The New Testament Apocalypse represented still another kind of development, though one more in keeping with the earlier Jewish eschatology.

There are a large number of these Revelations or Apocalypses, both Jewish and Christian, still extant.

It is a principle component of the eschatological projection of a new heaven and a new earth that originated in the millennialism of Jewish apocalypticism, and it seems to have made its earliest appearance in the Apocalypse of Isaiah (Isaiah 24 — 2 7), specifically in Isaiah 26:29.

David G. Roskie's compelling study Against the Apocalypse: Responses to Catastrophe in Modem Jewish Culture discusses the cross symbol's use not only in Chagall's painting, but in the literary work of Der Nister, Lamed Shapiro, Sholem Asch, S. Y. Agnon and the poet Uri Zvi Greenberg (Harvard University Press, 1984 [pp. 258 - 310]-RRB- In literature written before World War II (and under the influence of biblical criticism that had emancipated Jesus» image from its doctrinal Christian vesture), these authors used the cross symbol variously; for Asch, the crucified figure in all his Jewishness symbolized universal suffering; for Shapiro and Agnon, on the other hand, the cross remained an emblem of violence and a reminder of Christian enmity against Jews.

Sending a sacred Jewish scroll to the moon could be just the beginning of an apocalypse - proof off - world backup of all culture and life on Earth