2 Baruch

2015 ◽  
Author(s):  
Matthias Henze
Keyword(s):  
New Age ◽  
Divine Intervention ◽  
The Bible ◽  
Dream Visions ◽  
The World ◽  
Book Of Jeremiah ◽  
To Come ◽  
The Temple

The Syriac Apocalypse of Baruch is a Jewish work of the late lst century ce. It is also called 2 Baruch to distinguish it from the apocryphal Book of Baruch, or the First Book of Baruch. Even thought 2 Baruch is set during the aftermath of the Babylonian destruction of Jerusalem in the 6th century bce, it was actually written following the Roman destruction of Jerusalem in the year 70 ce. The book’s protagonist is Baruch, Jeremiah’s scribe and supporter. Scarcely developed as a figure in the Bible, Baruch is here transformed and has become a prophet in his own right, the successor to the biblical Jeremiah, who carries the message of Jeremiah further. Two Baruch presents itself as a sequel to the book of Jeremiah. Much of the language and theology that is distinctly Jeremianic reappears in 2 Baruch. The work is structured around a long dialogue between God and Baruch about the meaning of the destruction of Jerusalem. Embedded in the dialogue are a number of subgenres: laments, public declarations, symbolic dream visions, and an epistle to the exiles in the last ten chapters of the book. The actual author of 2 Baruch is unknown. Deeply affected by the destruction of Jerusalem and of the temple, the author seeks in writing the book to develop an apocalyptic program for post-70 ce Judaism, broadly conceived. At the center of this program stands the promise of the imminent arrival of a new age. The damage inflicted by the Romans is so monumental that healing can come about only by means of divine intervention. God will soon break in and bring about a new reality. In the meantime, the author calls on the readers to be obedient to the Torah, much like Moses had called on Israel to follow the commandments long before Baruch, so that Israel gains entry into the promised world. Two Baruch combines the Deuteronomic call to choose life with the promise of life in the world to come.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

Millennialism

2020 ◽  
Author(s):  
Eugene Gallagher
Keyword(s):  
National Socialism ◽  
Political Movements ◽  
Alexander The Great ◽  
Divine Intervention ◽  
Greco Roman ◽  
Mediterranean World ◽  
The World ◽  
Charismatic Authority ◽  
The Status ◽  
To Come

As the expectation of imminent, total, collective salvation from a world in dire need of repair, millennialism has long inspired individuals and groups to take dramatic actions in anticipation of the establishment of “a new heaven and a new earth” (Rev. 21:1). The term “millennialism” is derived from the prospect of a thousand-year reign of Christ (mille = one thousand in Latin) expressed in Revelation 20. As that suggests, the origins of millennialism go back to the ancient Mediterranean world in the period roughly between Alexander the Great (356–323 bce) and Constantine (272–337 ce) when Alexander’s world kingdom and its successors deprived local populations of political, and often religious, autonomy. One response to that situation, which appears in Jewish, Christian, and other Greco-Roman sources, was the claim that humanity had reached a crisis point and that divine intervention would soon accomplish renovation of the world in which those suffering unjustly under foreign domination would be saved. Although millennialist movements have been fairly common in Judaism, Christianity, and Islam, Buddhism, Taoism, and various indigenous traditions have produced their own millennialist movements. In addition, many millennialist movements have drawn on eclectic ideological sources. Some political movements, such as Marxism, German National Socialism, and Maoism have had pronounced millennialist emphases, sometimes with the admixture of religious or occult elements. In the 21st century, millennialism in many different forms can be found throughout the world. Many millennialist movements are founded by individuals claiming charismatic authority. They can claim the ability to see the signs of impending transformation and will frequently strive to interpret cultural wisdom traditions as shedding light on their current predicaments. But such leaders, and their followers, inevitably have to come to grips with the disappointing reality that their fondest hopes have not come true. Responses to the disconfirmation of millennialist prophecies, however, run the gamut from abandonment to reaffirmation. Millennialist hopes persist because viewing the imperfections and evils of the world as in dire need of dramatic rectification, generally with the aid of divine or superhuman figures, continues to exert an attraction to those who are deeply disappointed with the status quo.

Jeremiah 37-52

2004 ◽  
Author(s):  
Jack R. Lundbom
Keyword(s):  
Biblical Studies ◽  
Large Collection ◽  
The Bible ◽  
Biblical Scholarship ◽  
The Earth ◽  
The World ◽  
The Future ◽  
The One ◽  
Divine Wrath ◽  
The Temple

Stirring words of the most outspoken of the Hebrew prophets are reexamined in this concluding volume of the esteemed Anchor Bible Commentary on Jeremiah. This final book of the three-volume Anchor Bible Commentary gives us translation and commentary on the concluding sixteen chapters of Jeremiah. Here, during Judah’s darkest days, when nationhood came to an end, Jeremiah with his people confronted the consequences of the nation’s sin, while at the same time reconstituting a remnant community with hopes to give Israel a future. Jeremiah preached that Israel’s God, Yahweh, was calling to account every nation on the Earth, even the nation chosen as his own. For the latter, Jeremiah was cast into a pit and left to die, only to be rescued by an Ethiopian eunuch. But the large collection of Foreign Nation Oracles in the book shows that other nations too were made to drink the cup of divine wrath, swollen as they were by wickedness, arrogant pride, and trust in their own gods. Yet the prophet who thundered Yahweh’s judgment was also the one who gave Israel’s remnant a hope for the future, expressed climactically in a new and eternal covenant for future days. Here too is the only report in the Bible of an accredited scribe writing up a scroll of oracles for public reading at the Temple. This magisterial work of scholarship is sure to be essential to any biblical studies curriculum. Jeremiah 37-52 draws on the best biblical scholarship to further our understanding of this preeminent prophet and his message to the world.

When He Comes, Will He Build It? Temple, Messiah and Targum Jonathan

2014 ◽  
Vol 12 (1) ◽  
pp. 89-107
Author(s):  
David Shepherd
Keyword(s):  
Ancient Judaism ◽  
The World ◽  
To Come ◽  
The Temple ◽  
Hebrew Tradition

In exploring the possibility that ancient Judaism included an expectation that a Messiah would build the Temple, scholarship has been drawn to passages in Targum Jonathan which have been seen by some to evidence such an anticipation. The analysis of these passages offered in the present study suggests that while TgJon was exegetically interested in those ‘Anointed Ones’ whom the Hebrew tradition had expected to build the First and Second Temples, its translation manifests no contemporary expectation of a Messiah who would build a new Temple in the meturgeman’s own time or the world to come.

scholarly journals KISAH DAUD A.S DALAM PERSPEKTIF AL-QUR’AN

2018 ◽  
Vol 15 (2) ◽  
pp. 191
Author(s):  
Muhammad Thaib Muhammad
Keyword(s):  
The Bible ◽  
The World ◽  
History Of ◽  
The Law ◽  
The Temple ◽  
Holy Book

The story of David a.s. in the history of the religious world is a very important one, because all the religions of the world recognize that David a.s is descended from Ya'qub a.s descendant of his son Yahuza. Allah Almighty has made him a prophet and a king. The Bible scholars have mentioned it in the Bible and in the Bible. God has revealed the book of Psalms as a guide in carrying out his preaching. Allah believes in the Qur'an: "" وآﺗﻴﻨﺎ داود زﺑﻮرا (we have descended to David the book of Psalms). ) for 356 years During that time the Children of Israel became a weak and weak people, even though they lived in wickedness and wickedness and abandoned the law of Allah Sw. As a goat had no shepherd, God sent down a prophet called Shamwil. with great enthusiasm they were able to defeat their enemies A young boy named David immediately took up his challenge. But Jalut thought the challenge was incomparable. Then David and the men of Israel were able to kill him and his men. Once David's name became known among the Children of Israel, they finally adopted him as king. When David was 40 years old God raised him up as a prophet and referred to Psalm as his holy book. David.s has a beautiful and beautiful voice. While reading the book of Zabur in a melodious voice, so that the bird in flight immediately stopped to remember Allah Swt. The Messenger of Allah (may peace be upon him) praised the beauty of David's voice. After carrying out his pamphlet among the Children of Israel, he died at the age of 70. In the history of the Islamic scholar David at the age of 100, and was buried in the Temple of Palestine.

scholarly journals Motus Dei (The Move of God): A Theology and Missiology for a Moving World

2021 ◽  
Author(s):  
Sam George ◽  
Prof. Dr Godfrey
Keyword(s):  
Human Mobility ◽  
Christian Faith ◽  
The Bible ◽  
Catching Up ◽  
The World ◽  
The Rich ◽  
To Come ◽  
God's Work ◽  
Theology Proper

This article engages Christian doctrines to introduce and develop the concept of Motus Dei by arguing that God of the Bible is continually on the move and as one who beckons his followers to come alongside to see what God is doing in the world. Thus, the mission is about moving with God to see all things made new as we harmonize our wandering steps to be in sync with a moving God. The mission is following God, moving in, and catching up with God in many different cultural and geographical spaces all over the world, and to grow in our appreciation of God’s work in, through and around us as we move. The authors venture into the domains of theology (proper), anthropology, soteriology, pneumatology, and eschatology, as they attempt to construct a new theology and missiology for a world in motion. The work draws from the rich resources of the Christian faith to try to comprehend God and His work in a world of unprecedented human mobility and consequent societal and global transformations brought about by what is now considered an ‘age of migration’.

scholarly journals From Wesleyanism To Pentecostalism: Historical And Theological Perspectives

2020 ◽  
pp. 50-59
Author(s):  
Isaac Boaheng
Keyword(s):  
Spiritual Gifts ◽  
Religious Movement ◽  
Social Ministry ◽  
The Bible ◽  
Global Christianity ◽  
The World ◽  
Revival Movement ◽  
Pentecostal Churches ◽  
To Come ◽  
Religious Landscape

Undoubtedly, Pentecostalism is the most influential religious movement of the twentieth century. Not only has this movement changed the religious landscape of the world, but it has also contributed enormously to the growth of Christianity in many societies. The contributors to the rapid growth of Pentecostal churches as compared to mainline historic churches have attracted scholarly attention for some time now. Current theological interest in this subject has prompted this study that traces the success of Pentecostalism to its adherence to foundations laid by the Wesleyan Holiness revival movement of the nineteenth century. Through a historico-theological survey, the author contends that Wesleyan teachings and practices such as the authority of the Bible, holiness, use of spiritual gifts, evangelism, social ministry, and others, are key to the survival of global Christianity now and in the years to come.

scholarly journals Psalm 1 jako zachęta do czytania i studiowania Pisma Świętego

2016 ◽  
Vol 86 (2) ◽  
pp. 51-68
Author(s):  
Tadeusz Knut
Keyword(s):  
Word Of God ◽  
Moral Compass ◽  
The Bible ◽  
The World ◽  
The Law ◽  
To Come ◽  
The Way

The sapiential Psalm 1 contains a teaching on the two paths of the humanlife and the consequences of our choices. It contrasts the just man who is“happy” (v. 1) with the villains who are “lost” (v. 6). According to the psalmistthe man is fulfilled when he radically avoids the ways of the wickedand “delights in the Divine Precepts” which they “meditate tirelessly” (v. 2).The notion of the Law refers here to the books of the Bible – that is thewritten Word of God which the lives of the just are imbibed in and whichserves as the moral compass. God, in response to such a devoted attitude,watches over the life of the righteous and provides for his needs. Psalm 1serves as an encouragement to read the Bible and to meditate upon the willof God which is found on its pages. This is the way to achieve the ultimatehappiness which the man can be experienced in the intimate union withGod both on Earth and in the World to come.

Helium and the Age of the Earth

2010 ◽  
Author(s):  
David Fisher
Keyword(s):  
Eleventh Century ◽  
Second Temple ◽  
Usual Method ◽  
Second Century ◽  
The Bible ◽  
The Earth ◽  
The People ◽  
The World ◽  
History Of ◽  
The Temple

Until nearly the end of the Nineteenth century, nobody was particularly interested in the age of the earth except a few theologians. In the second century A.D., the rabbi Yose ben Halafta wrote a tract known today as the Seder Olam (meaning Order of the World) in which he divided the history of the world into four parts: first, from the creation until the death of Moses; second, up to the murder of Zachariah; third, up to the destruction of the temple by Nebuchadnezzar, king of Babylon, in 586 B.C.; and finally, from then to his present day. The Bible gives the ages of the patriarchs at the time of the birth of their offspring: “This is the roll of Adam’s descendants … When Adam was a hundred and thirty years old he became the father of Seth … When Seth was a hundred and five years old he became the father of Enosh …” So by adding the ages of the people listed in the Bible, ben Halafta calculated the passage of years in each period, concluding that the world was created 3,828 years before the destruction of the Second Temple by the Romans in 68 B.C. (an event now assigned to the year 70 B.C.); that is, creation took place in the year 3896 B.C. (3898 if we include the new date for the Second Temple). There was little mention of his calculation until the Jews moved from Babylonia to Europe, and it then gradually came into use, replacing the then usual method of assigning dates as so many years after the beginning of the Seleucid era in 312 B.C. By the eleventh century it had been slightly revised so that the world was created in 3761 B.C., a date which became the basis of the Jewish calendar; as I write this (2009) we are in the year 5770 A.M., or Anno Mundi.

Millennial America and the World to Come

Ideal Minds ◽  
2020 ◽  
pp. 136-171
Author(s):  
Michael Trask
Keyword(s):  
Free Market ◽  
New Age ◽  
The World ◽  
To Come ◽  
End Times ◽  
Social Sorting ◽  
New Age Spirituality

This chapter addresses another pair of seeming opposites — New Age spirituality and Christian evangelicalism — in order to reveal their shared embrace of the spiritual possibilities on offer in the free market. The chapter considers the rising belief in the end times alongside the emergence of “channeling,” the period's other popular mystical movement, in which earthbound mediums become conduits for otherworldly spirits. Adherents of rapture and channeling profess a stronger reverence for self-authorization and reason than the precepts of their faith might lead us to imagine. Then, too, they predicate that respect on the kinds of social sorting we are used to seeing in various seventies enterprises. As with other movements, rapture and channeling reveal the friction between freedom and equality in millennial America.

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