By Henning Graf Reventlow
Papers of a symposium among the dep. of Bible reports, Tel Aviv college, and the college of Protestant Theology, Bochum, at the Jewish and Christian Biblical knowing of eschatology.
Read or Download Eschatology in the Bible and in Jewish and Christian Tradition (Jsot Supplement Series, 243) PDF
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Extra resources for Eschatology in the Bible and in Jewish and Christian Tradition (Jsot Supplement Series, 243)
Example text
Tishby, 'The Controversy on the Printing of the Zohar in 16th Century Italy', Studies in Kabbalah and its Branches (Jerusalem: Magnes, 1982), pp. 79182; R. Elior, 'The Dispute on the Position of the Kabbalah in the 16th century', Jerusalem Studies in Jewish Thought 1 (1981), pp. 177-90. 11. Cf. Y. Hayat, introduction to Minhat Yehudah, in Ma 'arechet Elohut (Mantowa, 1558). 12 These ideas which had prevailed in diverse esoteric Kabbalistic circles were amplified by the expulsion of the Jews from Spain in 1492.
I7i{8a ^cbaav, 1 Pet. 3). 'Lively hope', of course, does not mean a natural hope that is especially vigorous or dynamic —for what, taken in this sense, would be understood by the reverse, a 'dead hope'? —but rather a hope that will impart, to those who are hoping, life out of death. Starting out from this life experience Paul has recognized the God 8. In Rom. 18-22 the whole creation is named by the noun Kiioiq, not only the world of man and not only the world of animals. It is wrong to conclude this from its translation 'Kreatur', not equivalent to 'creature', which is current since Martin Luther.
In this sense I embraced these words from 21. Rabitzky, Haketz hamgulle, p. 117. 30 Eschatology in the Bible the first moment and have made them into my personal prayer, which I say every Shabbat in our synagogue. In the meantime I learned that what spoke to me from this prayer does not exhaust all that those who formulated it wanted to express by the wording they chose. Nevertheless I hope and pray that when the tumult of a chauvinistic hysteria, which at the moment agitates a considerable part of our people, finally will have subsided, there will return to us the possibility of an inner silence that will enable our people, both those who are called 'religious' and those who are called 'secular', to listen to that 'sound of a small voice' telling us that, in a way beyond all definition, within our day-to-day work inside our state something from above is now at work that we are entitled to call 'the beginning of sprouting of our redemption'.