Relevant bibliographies by topics / Messianic era

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Academic literature on the topic 'Messianic era'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "Messianic era"

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최중화. "Maimonidean Messiah and the Messianic Era." Journal of Mediterranean Area Studies 13, no. 3 (August 2011): 107–46. http://dx.doi.org/10.18218/jmas.2011.13.3.107.

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Klorman, Bat-Zion Eraqi. "Jewish and Muslim Messianism in Yemen." International Journal of Middle East Studies 22, no. 2 (May 1990): 201–28. http://dx.doi.org/10.1017/s0020743800033389.

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The last three messianic claimants to appear in the Jewish diaspora appeared in Yemen in the 19th century. At this time and place the mutual influences of Jews and Muslims were notable both in messianic movements and in literary expression. Muslim society in Yemen was aware of the messianic tension among the Jews, and individual Muslims even took part in each of the known messianic movements. Conversely—and this is the subject of this article—Jewish society, at least on the popular level, was receptive to Muslim apocalyptic ideas and beliefs and integrated them into Jewish apocalyptic anticipations.The belief in messianism and the sharing of ideas on redemption or of the golden age in the eschatological era (i.e., at the End of Time) have long been maintained by the Jews. Some of the concepts that served as paradigms for later messianic speculations were derived from the Bible. For instance, the concept of rescue—the rescue by God of the Israelites from slavery in Egypt—became the example of God's intervention to help his people and mirrored the rescue at the End of Days. Likewise, the Davidic kingdom was believed to be the fulfillment of an ancient covenant between God and the Israelites—and, therefore, the Davidic kingdom became in the history of Jewish messianism the paradigm for how the future kingdom would be, how the covenant would be fulfilled. Also, the term “messiah” (mashiah)—i.e., the anointed one—was originally the official title for the Davidic kings and the early root for the later messiah; hence, it would be a Davidic descendant who would lead the Jews into the messianic age.
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Radin, Jessica L. "Between the Messianic Era and the Text." Idealistic Studies 44, no. 2 (2014): 163–78. http://dx.doi.org/10.5840/idstudies20154824.

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W. Ellis, James. "A Harmony of Judeo-Christian Eschatology and Messianic Prophecy." African Journal of Social Sciences and Humanities Research 4, no. 3 (June 30, 2021): 66–80. http://dx.doi.org/10.52589/ajsshr-6slajjhx.

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This essay presents a selective overview of the main themes of Judeo-Christian eschatological prophecy. Particular attention is paid to the significance of successive biblical covenants, prophecies of the “day of the Lord,” differences between personal and collective resurrection, and expectations of the Messianic era. Although the prophets of the Hebrew Bible and Christian New Testament lived and wrote in diverse historical and social contexts, their foresights were remarkably consistent and collectively offered a coherent picture of the earth’s last days, the culmination of human history, and the prospects of the afterlife. This coherence reflects the interrelated character of Judaic and Christian theology and the unity of the Judeo-Christian faith.
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Silva, Valmor Da, and Severino Celestino da Silva. "The Messiah in Judaism and Christianity." Caminhos 15, no. 2 (December 19, 2017): 249. http://dx.doi.org/10.18224/cam.v15i2.6035.

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Abstract: the article presents the different conceptions of Messiah in Judaism and in Christianity. Although present in other cultures and religions, the concept of messianism is defined in the Jewish religion, influenced mainly by contexts of crisis. Even if it is a fundamental concept, it is not always convergent. In the Hebrew Bible several messianisms were developed, with proposals of Messiah king, priest and prophet. The figure of David was fundamental in defining various types of messianism, but it was in the post-exile period or in the second temple that messianic ideas developed. At the beginning of the Christian era, the effervescence of messianic proposals sharpened popular expectations. Candidates for messiahs referred to the models of tradition, especially Moses as liberator, Aaron as priest, David as king and Judas Maccabee as military and politician. Christianity resumes texts and ideas about the Messiah, but changes the interpretation, concentrating it on the person of Jesus of Nazareth, called the Christ, the Anointed or the Messiah. Although Jesus embodies various traits of Jewish messianism, he privileges the image of the poor, servant, suffering, peacemaker, merciful and supportive Messiah in the struggle for justice. Despite the different understandings, Messianism must be a cause of common effort between Jews and Christians for peace and justice in the world. O Messias no Judaísmo e no Cristianismo Resumo: o artigo apresenta diferentes concepções de Messias no Judaísmo e no Cristianismo. Embora presente em outras culturas e religiões, o conceito de messianismo se define na religião judaica, influenciado sobretudo pelos contextos de crise. Mesmo se tratando de um conceito fundamental, ele nem sempre é convergente. Na Bíblia Hebraica, se desenvolveram vários messianismos, com propostas de Messias rei, sacerdote e profeta. A figura de Davi foi fundamental para definir diversos tipos de messianismo, mas foi no período do pós-exílio ou do segundo templo que as ideias messiânicas se desenvolveram. No início da era cristã, a efervescência de propostas messiânicas aguçava as expectativas populares. Candidatos a messias traziam como referência os modelos da tradição, principalmente Moisés como libertador, Aarão como sacerdote, Davi como rei e Judas Macabeu como político e militar. O Cristianismo retoma textos e ideias sobre o Messias, mas muda a interpretação, concentrando-a na pessoa de Jesus de Nazaré, chamado o Cristo, o Ungido ou o Messias. Embora Jesus encarne traços diversos do messianismo judaico, ele privilegia a imagem do Messias pobre, servo, sofredor, pacificador, misericordioso e solidário na luta pela justiça. Apesar das diferentes compreensões, o messianismo deve ser motivo de esforço comum entre judeus e cristãos, em vista da paz e da justiça no mundo.
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Page, Sydney H. T. "The Suffering Servant between the Testaments." New Testament Studies 31, no. 4 (October 1985): 481–97. http://dx.doi.org/10.1017/s0028688500012042.

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Traditionally Christians have interpreted Isaiah 52. 13–53. 12 as a prophecy of the passion of Christ,1but modern biblical scholars have disagreed about how this identification of the suffering servant with Jesus arose. In particular, those who have investigated the question of whether Jesus saw himself as occupying the role of the servant have reached conflicting conclusions.2In the background of this discussion is another contentious issue, namely, whether a messianic interpretation of the suffering servant had already been adopted in pre-Christian Judaism. Representative of a negative response to this question is H. H. Rowley, who writes: ‘There is no serious evidence … of the bringing together of the concepts of the suffering servant and the Davidic Messiah before the Christian era.’3A much more positive assessment is given by Jeremias, who has championed the view that the first and fourth servant songs were consistently interpreted messianically in Palestinian Judaism, and that it is highly probable that a messianic interpretation of the sufferings of the servant was associated with this.4
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Ariel, Yaakov. "Israel in Contemporary Evangelical Christian Millennial Thought." Numen 59, no. 5-6 (2012): 456–85. http://dx.doi.org/10.1163/15685276-12341235.

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Abstract Israel and the Jewish people play a central role in the millennial thought of evangelical Christians. Drawing on older Christian messianic elements, as well as introducing new concepts, evangelicals have looked upon the Jews as historical Israel and at Palestine as ground zero of End-Times millennial events. Beginning in the nineteenth century, evangelicals have become actively involved in attempts to build a Jewish commonwealth in Palestine. They have looked upon the building of a Jewish state as a “sign of the time,” an indication that the current era is ending and the messianic events are about to occur. Especially in the aftermath of the 1967 war, evangelicals have become ardent supporters of Israel, turning in effect into a pro-Israel lobby in Washington and, at times, in other capitals too. Although evangelical Christians are engaged in extensive missionary work among Jews, an unprecedented cooperation has developed between groups of evangelicals and Orthodox-nationalist Jews. Among the mutual projects is the attempt to build the Temple in Jerusalem in preparation for the events preceding the arrival of the Messiah to earth.
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Galvão, Antônio Mesquita. "E a água se fez vinho... Lições de um fato aparentemente simples." Revista Eclesiástica Brasileira 64, no. 254 (May 14, 2019): 362. http://dx.doi.org/10.29386/reb.v64i254.1726.

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O sinal de Caná (água mudada em vinho) assinala a presença do tempo messiânico e, portanto, aponta o segredo da realização humana: o ingresso na órbita do amor. Aparentemente simples o sinal sugere a passagem do formalismo e da coerção para a regência do afeto e da confiança nas relações humanas.Abstract: The sign of Cana (water turned into wine) heralded the presence of the Messianic era and therefore points to the secret of human fulfillment: the entry into the orbit of love. Apparently simple, the sign suggests the passage from formalism and coercion to the rule of affection and trust in human relations.
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Sackson, Adrian. "Rationalistic Messianism and the Vicissitudes of History: The Final Chapter of Joseph ibn Kaspi’s Tam ha-kesef." Zutot 12, no. 1 (April 1, 2015): 1–15. http://dx.doi.org/10.1163/18750214-12341270.

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Born around 1280, the Provencal Jewish philosopher Joseph ibn Kaspi was a prolific writer whose works touched upon a wide range of subjects. I present here an English translation of the eighth chapter of his final work, The Silver is Spent (Tam ha-kesef). In this chapter, Ibn Kaspi discusses the coming of the Messiah and the rebuilding of the temple in Jerusalem. Coloured by his Aristotelian philosophical outlook, the chapter has a number of interesting features, including its naturalistic approach to history, and the arguments presented for the rationality of belief in a future messianic era.
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Brady, Christian M. M. "Exegetical Similarities and the Liturgical Use of the Targumim of the Megilloth." Aramaic Studies 12, no. 1 (2014): 108–20. http://dx.doi.org/10.1163/17455227-01201007.

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It has long been noted that the relatively expansive Targumim of the Five Scrolls share a number of ‘significant affinities’. These similarities, the expansive nature and structure, the admonition to study Torah and continue to perform good deeds, and the expectation of the coming Messianic era, suggest that they are part of a larger agenda to remind their audiences of God’s guiding hand in Israel’s history and to promote piety. Possibly receiving their final form in the same period and in the same contexts, it seems that the festal use of the biblical texts led to their rather unique formation.
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Dissertations / Theses on the topic "Messianic era"

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Pardo, Deborah Elaine. "The status of the Jewish law in the messianic era from the Biblical period to the seventeenth century /." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32934.

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This thesis covers the status of the Jewish law in the messianic era as it was anticipated in Jewish texts from the biblical period until the seventeenth century. Although the predominant perspective is the law's perpetuity, a future idealized version was particularized in each age and stylized by various groups. The view of the law's continuity was challenged by streams of thought and ambiguities in the texts that allowed for changes and cessations in the law in messianic times. Concrete messianic movements, such as that of the New Testament in the first century and the Sabbatean movement of the seventeenth century, brought some of these underlying currents to the forefront with their reinterpretations of the law and their antinomian behaviour.
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Books on the topic "Messianic era"

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Yosef, Rivlin, ed. Sefer Ḳol ha-tor: Ṿe-hu shiṭat ha-gaʼon Rabenu Eliyahu (ha-Gera) mi-Ṿilnah, zatsal, ṿe-giluyaṿ ʻal teḳufat ha-atḥalta di-geʼulah, meʼorʻoteha u-mitsṿoteha. Yerushalayim: Mefitse Ḳol ha-tor, 1994.

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Hilel. The voice of the turtledove =: [Ḳol ha-tor] : in the footsteps of the Mashiach : a digest of 7 [pirḳe ha-geʾulah] - chapters on the redemption. Pteach [i.e. Petach] Tikva: Yechiel Bar Lev, 2002.

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Bluming, S. Ḳunṭres Ani maʼamin: Be-ʻinyan ha-emunah be-viʼat ha-mashiaḥ ṿeha-tsipiy. le-voʼo. Brooklyn, N.Y: Sh. Ḥ. Bluming, 1991.

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Bluming, S. Ḳunṭres Yemot ha-Mashiaḥ: Liḳuṭ mi-divre Ḥazal u-sef. ha-ḳ. ha-mevaʼarim et godel ha-ṭov ṿeha-ʻilui she-yihey. bi-yemot ha-Mashiaḥ. Bruḳlin, N.Y. (4504 15th Ave., Brooklyn 11219): Sh. Ḥ. Bluming, 1991.

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Lapide, Pinchas. Warum kommt er nicht?: Jüdische Evangelienauslegung. Gütersloh: Gütersloher Verlagshaus Gerd Mohn, 1988.

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Gurewitz, Avrohom. Ḳovets Asher "naśi" yeḥeṭa: Liḳuṭ mi-tokh sifre Or Avraham be-ʻinyanim shonim, ṿe-takhlito ha-ḥizuḳ be-emunat biʼat ha-mashiaḥ ha-amiti ... Bruḳlin, Nu-Yorḳ: E. Sh. Leboṿits, 1991.

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Funkenstein, Amos. Maimonides: Nature, history, and messianic beliefs. Tel-Aviv: MOD Books, 1997.

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ha- Teḳufah be-Saʻarat Eliyahu: Beʼur raḥav ṿe-ʻamoḳ bi-teḳufat ʻiḳvata di-Meshiḥa le-or divre ha-Gera, zal. Bet Shemesh: Yiśraʼel Eliyahu Ṿainṭroib, 2007.

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Schochet, Jacob Immanuel. ha-Mashiaḥ: Ha-ish u-teḳufato ba-halakhah uva-masorah. Yerushalayim: Hotsaʼat S.I.E., 1992.

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Liṭsh, Rozenboim Pinḥas Segal, ed. Ḳunṭres Toʻafot reʼem: Le-ḥizuḳ ha-emunah be-ḥokhmah uvi-tevunah. Yerushalayim: Sefer, mosad le-hotsaʼat sefarim ṿe-khitve yad shel mispaḥat Segal Liṭsh Rozenboim, 2003.

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Book chapters on the topic "Messianic era"

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Valencia, Marlon, and Isabel Tejada Sánchez. "Colombia’s Language Politics: Neoliberalism Under the Guise of Messianic Nationalism." In Applied Linguistics and Language Teaching in the Neo-Nationalist Era, 105–32. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-56550-3_5.

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Quercioli Mincer, Laura. "Nostalgia and Creaturality in H. Leivick’s Тhe Golem." In Biblioteca di Studi Slavistici, 57–74. Florence: Firenze University Press, 2015. http://dx.doi.org/10.36253/978-88-6655-822-4.04.

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This article examines some of the constituent elements of an often metaphysical "Jewish angst" or "Jewish toska" found in the Yiddish language drama "The Golem" (Der goylem, 1921). In this masterpiece by Russian Jewish writer H. Leivick, the renowned man-made clay giant clay of ancient Kabbalah legend, is the creature of sixteenth-century Rabbi Loew, the Maharal of Prague, and becomes an emblem of Jewish melancholic nostalgia. Such toska is directed simultaneously at the ontologically distant Creator, supremely unattainable, and at the equally unreachable messianic era. The Golem's sense of estrangement from his own existence, explored here in tandem with Leivick's biography, ultimately renders him a personification of nostalgia itself.
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"Chapter Nine. The Messianic Era." In Without Red Strings or Holy Water, 119–25. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618110909-010.

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Mendoza-Denton, Norma. "We Latin Americans Know a Messianic Autocrat When We See One." In Language in the Trump Era, 250–64. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781108887410.019.

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Mack, Burton L. "Wisdom Makes a Difference: Alternatives to “Messianic” Configurations." In Judaisms and their Messiahs at the Turn of the Christian Era, 15–48. Cambridge University Press, 1988. http://dx.doi.org/10.1017/cbo9780511598159.003.

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Goldstein, Jonathan A. "How the Authors of 1 and 2 Maccabees Treated the “Messianic” Promises." In Judaisms and their Messiahs at the Turn of the Christian Era, 69–96. Cambridge University Press, 1988. http://dx.doi.org/10.1017/cbo9780511598159.005.

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"The Messianic Quest for an Earthly Paradise in the Modern Era of Revolution." In The End(s) of Time(s), 307–27. BRILL, 2021. http://dx.doi.org/10.1163/9789004462434_013.

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Stanislawski, Michael. "3. Theodor Herzl and the creation of the Zionist movement, 1897–1917." In Zionism: A Very Short Introduction, 22–34. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780199766048.003.0003.

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The man universally credited with founding the Zionist movement was Theodor Herzl (1860–1904). Herzl’s Zionism was purely political in theory and practice: the Jews as a nation did not need a new culture, language, or concept of the messianic era, but only a national polity of their own, whose creation would solve the problem of anti-Semitism both for the Jews themselves and for Europe as a whole. His book Der Judenstaat (The Jewish State) was a key publication, and he set up the First Zionist Congress in Basel in August 1897. This was a great success, but did not resolve the fundamental ideological divides within the Zionist movement.
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"The Brezhnev era: cultural Russian nationalism." In Russian Messianism, 82–95. Routledge, 2002. http://dx.doi.org/10.4324/9780203442357-15.

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"The Brezhnev era: dissident Russian messianism." In Russian Messianism, 96–123. Routledge, 2002. http://dx.doi.org/10.4324/9780203442357-16.

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