Beatific afterlife in ancient Israel and in the ancient Near East

Proefschrift Theologische Hogeschool Kampen 1986

Good death and bad death in ancient Israel according to biblical lore

In the view of the ancient Israelites, as expressed in the Hebrew Bible, death is good or at least acceptable (1) after a long life, (2) when a person dies in peace, (3) when there is continuity in the relation with the ancestors and the heirs, and (4) when one will be buried in one's own land. Death is experienced as bad when (1) it is premature, (2) violent, especially when it is shameful (e.g., when a man is killed by a woman), (3) when a person does not have an heir, and (4) when one does not receive a proper burial. It is remarkable that in the literature of ancient Israel common elements like the cult of the dead and the belief in retribution after death, are not explicitly mentioned and therefore do not function as a comfort for death. Also, from a theological point of view emphasis is placed on this life. A positive attitude towards martyrdom is missing. This results in a way of coping with death which has many 'modern' elements or which may help modern people to face death.Death Cult of the dead Gender Martyrdom Israelites Old Testament

Deuteronomy 17:2–7 within the Context of Tanakh

According to Deuteronomy 17, leaving your religion is punishable by death.The command is meant to draw a line as a safeguard against apostasy,as that would be disastrous for the whole community. In the history ofboth Jewish and Christian interpretation, we do not find indicationsthat this law was much implemented. Jewish tradition added so manycriteria that it became almost impossible to carry out the death penalty.Therefore, Deuteronomy 17:2–7 does not have the last word when it comesto exclusion or inclusion in Tanakh. It should be read together with othertexts with a different approach to this theme

Hebrew Texts in Jewish, Christian and Muslim Surroundings

Hebrew Texts in Jewish, Christian and Muslim Surroundings offers a new perspective on Judaism, Christianity and Islam as religions of the book. Their problematic relation seems to indicate that there is more that divides than unites these religions. The present volume will show that there is an intricate web of relations between the texts of these three religious traditions. On many levels readings and interpretations intermingle and influence each other. Studying the multifaceted history of the way Hebrew texts were read and interpreted in so many different contexts may contribute to a better understanding of the complicated relation between Jews, Christians and Muslims. These studies are dedicated to Dineke Houtman honouring her work as professor of Jewish-Christian relations