Academia.edu no longer supports Internet Explorer.
To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser.
2022, E-book
The mystery of Sunrise, Paradise, Snake and Divine Presence in the biblical Temple Theology.
Review of Ecumenical Studies Sibiu
Temple and Paradise. Some Remarks on the Dynamics of Sacred PlaceIn ancient eastern literature, the creation of the world could be connected to the building of the temple dedicated to the creator deity. Creation and temple-building represented for the ancient mentality an obvious continuity that legitimized the cult itself. A further connection could be drawn between the primeval world and the Temple Mount of Jerusalem. The present paper analyzes the intertwining elements of the temple on the holy mountain and the garden of paradise, the original place of pleasure in the presence of God, taking into account the primeval stories of Ezekiel and Genesis. Some elements of the biblical stories will be discussed as part of the history of traditions. For studying the concept of paradise, the "rst chapters of the Hebrew Bible are for now to be skipped, because, as it will be assumed, earlier accounts are found in the book of Ezekiel.
2010 •
The paper traces the tradition of the heavenly temple and YHWH's heavenly entourage through the Hebrew Bible and Qumran literature.
Journal for the Study of the Pseudepigrapha
‘Heaven and Temple in the Second Temple Period: A Taxonomy’, Journal for the Study of the Pseudepigrapha 33.1 (2023): 75-932023 •
It is a commonplace of ancient Near Eastern worldviews that temples have cosmic significance. This understanding persists and develops in the Second Temple period, with numerous texts witnessing to a widely held belief that the Jerusalem temple reflected heaven or the universe. Scholars have largely been content either to recognize a basic relationship, or to distinguish temple-in-heaven from templeas-universe, sometimes construing the former as "apocalyptic" and the latter as "Hellenistic." Jonathan Klawans' work represents an important articulation of this distinction. This article summarizes his contribution, and critiques it on the grounds that it remains overly dichotomous and does not do full justice to the evidence. Instead, a fresh taxonomy is proposed with four key categories, each illustrated from Second Temple and biblical texts. None of these categories is discrete, rather they demarcate a spectrum or scale of ways that ancient Jewish and early Christian writers conceptualized the heaven-temple relationship.
2019 •
This paper takes both critical and canonical approaches for analyzing the Sinai account to assess a canonical understanding of Divine presence. In particular, it examines the juxtaposing images of YHWH's abiding presence and of YHWH's presence descending and reascending. This paper frames the Sinai event within the wider canonical context, following the expanding Jewish theology of presence and purpose and how these trends are seen in the Sinai accounts. Finally, the paper proposes that YWHW’s primary motivation for revealed presence is to abide in relationship with His people that extends the bounds of the "holy."
The present article is concerned with ancient 'realms of memory’ reflected in the Mystical Priestly tradition that was found in the Dead Sea Scrolls, a tradition associated with the Zadokite priests (kohnim bnei Zaddok, Sadducees) that was partly known previously in the Old Testament Pseudepigrapha. The priestly mystical tradition that expressed profound interest in early biblical history and priestly myth was concerned with the beginning of holy place, associated with Garden of Eden/Paradise; in the foundations of holy time associated with Enoch son of Jared, the seventh in the generations of Adam, the first human being that was placed in Paradise and was designated as a scribe, a witness and a knowledgeable priest who had learned the eternal pre-calculated solar calendar of 52 Sabbaths from the angels; and in the foundation of holy ritual associated with daily incense offering by angels and priests according to the sacred solar calendar. Incense offering according to the mystical-priestly tradition had originated in Paradise, and was first offered in the Garden of Eden by Enoch son of Jared, and was offered together by angels and priests ever since Enoch's time and his descendants, the priests. The incense ingredients link the sacred place – the Garden of Eden, from which they were removed – to the sacred time, that is, the fixed, predetermined, seven-based cultic cycles marked by the offering of incense. The Garden of Eden, the pre-calculated solar calendar and the incense offering that was connected with paradise; all associated with holy angels and with Enoch, were connected to the mystical-ritual unity of holy place, holy time, and holy ritual in the ideal Jerusalem Temple and its heavenly paradigm in the celestial sanctuaries in Paradise.
Added: Jesus as the foundation-stone. The foundation mountain in the Letter of Barnabas and The Shepherd of Hermas. Foundation in The Odes of Solomon. The world pillar with the snake and the bowl of immortality. The Paradise-mountain. The firm rock in Ginza and the Qumran Hodayot. “The standing one”, al-qâ´im
Paul's Soma Pneumatikon
You are a Temple for Yahveh2015 •
If this process has begun in your life reader, then know that you are now becoming a Temple for the Spirit of Yahveh to dwell upon at first, and then subsequently inside at the final stage of the transformation. This was a mystery even to the early apostles who were walking around and witnessing all the miraculous events done by a Body animated with the Spirit of Yahveh, so don't feel bad if it seems strange to you now, it took them time to accept and realize they were now becoming little 'tabernacles' to house the Shekhinah that Moses envisioned centuries before them, but it was only moving into a different state of being, for Yahveh has come into the world as a human being now and brought about the transition from one realm of experience to another in what seemed to be the 'blink of an eye' for it was always a matter of opening up humanity's eyes to see the Spirit world that was lost to their imagination. Therefore, we hear Paul saying over and over: "What? Know you not that the Temple is your body?"-for he not only saw but heard the vision given to him from the resurrected Messiah, and he like Moses, saw the transfiguration of and significance of the Tabernacle and how it symbolized not only the Son, but also all of humanity's ultimate destiny. From this 'soul living' experience of the Messiah in his life, he was enabled to see finally into the invisible Kingdom that lay hidden to mortal view for the first time; he is actually the first person to experience it because of his previous education, he had a fertile mind that could be planted with the seeds necessary to re-grow the Garden of Eden in his own mind and heart. He understood now that the Son of Man who he thought was only a mortal human being, was now a Living Spiritual Being of knowledge, wisdom, understanding, mercy, love, strength and foundation, for in him the Head of the Body-all the attributes had been opened, he contained the keys to release the heavenly spiritual powers within humanity through his own transformation. The attributes or 'sefiroth' were no longer abstract images or mystical concepts as taught by the Gnosis, Hermetic and other mystery based cults of previous eras, but these abstract realities had taken on flesh and blood assimilated through the Divine Spirit of Yahveh. Not only had all the purposes and promises made to Adam and Eve been fulfilled, but this new 'Body' comprised of Flesh and Spirit now walked among mortal creatures in the land of the dead, literally this meant that death had been swallowed up in life and that it was now possible to reach lost humanity through the understanding this event would bring into their minds throughout the remaining time of humanity's development, until the final process of transformation happens to all those that were ever born on this earth. Paul saw and understood how the Chariot that Ezekiel saw symbolized the function, location and identity of the Son who would join the four parts of humanity into one living process of motion and longevity. However, the future role of the four living cherubim was only shown to John on the isle of Patmos. The Throne and Messiah were now one, for the Father no longer dwelt upon the temporary tabernacle built by Moses, or the temple built by Solomon that foreshadowed the fact that the Messiah would sit down on the right hand of the Father, no now Yahveh would dwell upon the human tabernacles/thrones as a loving Presence of the Holy Spirit brought into being through his Son, and would now finally be the true Comforter and All In All.
JOURNAL OF TURKISH STUDIES (JTS)- TÜRKLÜK BİLGİSİ ARAŞTIRMALARI (TUBA)
JOURNAL OF TURKISH STUDIES - TÜRKLÜK BİLGİSİ ARAŞTIRMALARI - VOLUME 59 - SAYI 59 / FESTSCHRIFT IN HONOR OF ORHAN BİLGİN I - ORHAN BİLGİN ARMAĞANI I2023 •
43. KAZI SONUÇLARI TOPLANTISI/ CİLT 6
2022 YILI TATARLI HÖYÜK KAZISIAmerica, the Jews, and the Holocaust, It Can't Happen Here?
Prologue and Part One: Christianity and its Jewish ProblemApunts. Medicina de l'Esport
Utilització d’un mètode de codificació per l’estudi i seguiment epidemiològic de la patologia esportiva. Avaluació de dos períodes olímpics amb l’equip nacional de taekwondo2011 •
EDUCARE: Journal of Primary Education
Using Poster Comment Method to Improve English Writing Ability of V-A Class at MIN 4 JemberAfrican studies review
Collaborative Autoethnography and Reclaiming an African Episteme: Investigating “Customary” Ownership of Natural Resources – ERRATUM2024 •
Educational technology research
Development of a Web-based Chinese Learning System that Focuses on Listening Drills2005 •
2015 •
The Journal of Immunology
Granzyme C Supports Efficient CTL-Mediated Killing Late in Primary Alloimmune Responses2008 •