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This prosperity led to various forms of social injustice, whereby the relatively small class of rich landowners and government officials oppressed the poor, as well as to an indulgence by many of the people of both kingdoms in the degrading practices of their pagan neighbors. ), with variations such as "the day of the Lord's fury" (Zeph. ) developed this image into vast cosmic disturbances, seemingly to be understood literally, that would accompany the Day of the Lord.

Among all the prophets of Israel, only the recorded oracles of Amos and Hosea were uttered before the destruction of the Northern kingdom of Israel (722 Kings –27). And I will turn your feasts into mourning and all your songs into lamentation; I will bring sackcloth upon all loins, and baldness on every head; and I will make it like the mourning for an only son, and the end of it like a bitter day." While Amos used the image of a midday eclipse of the sun merely in a figurative sense, the eschatological oracles of later prophets (e.g., Isa.It does, however, have a term – ʾaḥarit ha-yamim – that often has eschatological connotations, at least in the broad sense mentioned above. In the last few centuries before the destruction of the Second Temple, a new term with a strictly eschatological meaning in the absolute sense appears.It means literally "the end of the days," i.e., "the end of time." Just as the cognate Akkadian term, ina aḥrât ūmī (from the older ina aḥriāt ūmī), often shortened to ina aḥrâti, means simply "in the future" or "for [all] the future," so also the Hebrew term be-ʾaḥarit ha-yamim can sometimes mean merely "in the future, in time to come," without necessarily having any eschatological connotation (thus, e.g., Deut. This term, keẓ (qeẓ) ha-yamim, means literally "the term of the days" (Dan. the similar term, ʿet qeẓ "the time of the term," Dan. Some scholars have sought to derive Israelite eschatological ideas from similar concepts of its ancient neighbors, Egypt and Babylonia.Essentially, eschatology in Israel is an inner-Israelite development.

Only in the very later period, i.e., in Daniel and the so-called intertestamental literature of the Jews, can a certain amount of borrowing from Persian sources be shown as probable.It is difficult to date several eschatological oracles.

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