By Alan Avery-Peck, Jacob Neusner
13 superior students describe the perspectives of loss of life, existence after loss of life, resurrection, and the world-to-come set forth within the literary facts for past due old Judaism. the amount covers the vie w of Scripture as an entire as opposed to different Israelite writings; specified components of Scripture similar to Psalms and the knowledge literature; apocalyptic and the non-apocalyptic pseudepigraphic literature, Philo; Josephus; the lifeless Sea Scrolls; earliest Christianity (the Gospels in particular); the Rabbinic assets; the Palestinian Targums to the Pentateuch; and, out of fabric tradition, the inscriptional proof. the result's either to focus on the diversity of obtainable views in this vital factor and to light up a crucial challenge within the examine of Judaism in overdue antiquity, phrased well as One Judaism or many? right here we position on reveal indicative elements of Judaism of their complete range, leaving it for readers to figure out even if the suggestion of a unmarried, coherent faith falls below the load of a mass of documentary contradictions or no matter if an internal concord shines forth from a repertoire of principally shared and simply superficially-diverse data."
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Additional info for Judaism in Late Antiquity, 4: Death, Life-After-Death, Resurrection and the World-To-Come in the Judaisms of Antiquity
E. d. The word ittîm appears only once in the Bible, in a passage in Isaiah (19:3), who seems to have a large vocabulary of words that refer to after-life experience. According to Tzvi Abusch, ittîm is cognate with Akkadian etemmu: ghost, shade, or spirit31which is consistent with the context in Isaiah, which mentions the consultation of obôt and yiddeonîm as well as of ittîm. In several places in which wizards, sorcerers, and other practitioners of forbidden magic are mentioned, we also find the phrase ôb weyiddeonî(m) (Deut.
How Porter will have reviewed Urbachs book is readily imagined: he would have said of Urbach exactly what he said of Moore, with the further observation that Israeli Orthodox Judaism should produce greater appreciation for the halakhic embodiment of theology than Urbach here shows. Not only so, but Urbachs Judaism is, to say the least, eclectic. And it is not historical in any conventional sense. Urbachs selection of sources for analysis is both narrowly canonical and somewhat confusing. H.
M. , Love and Death in the Ancient Near East: Essays in Honor of Marvin H. Pope (Connecticut, 1987), pp. 3-4. 24 Harry A. , Hittite tarpis and Hebrew teraphim, Journal of Near Eastern Studies 27, 1968, pp. 61-68. 25 Karel Vander Toorn, The Nature of Biblical Teraphim in the Light of Cuneiform Evidence, in Catholic Biblical Quarterly 52, 1990, p. 211. 26 In 2 Kgs. 23:24 they are listed as one of the divinatory and idolatrous items destroyed by Josiah in the course of his reform. Ezekiel envisions the king of Babylons consulting them in tandem with the employment of divination by casting arrows (belomancy) and by reading livers of sacrificed animals (hepatoscopy) in order to obtain an oracle (21:26), and Zechariah has the terapîm speaking in parallel to the diviners who relate false visions (10:2).