BOOK 10 the Time of the Reign of Augustus

Total Page:16

File Type:pdf, Size:1020Kb

BOOK 10 the Time of the Reign of Augustus BOOK 10 The Time of the Reign of Augustus 1. (227) In the 42nd year ard the fourth month of the reign of Augustus our Lord God Jesus Christ was born, eight. days before the Kalends- of January, on 25th December, at the seventh hour of the day, in a city of Judaea named Bethlehem, which is near Jerusalem, in-the year 42 according to the calendar of Antioch the Great, while Quirinius · 2BC the ex-consul was governor of Syria, Octavian and Silvanus were consuls, and emperor Herod was toparch, or emperor, of Judaea. 2. Thus from Adamto Phalek, the son of Heber, the total is 2533 years, and . from Phalek until the 42nd year of the reign of Augustus caesar (228) 2967 years, so that the total from Adamthe first-created until the incarnation of our Lord Jesus Christ and the 42nd year of the reign of Augustus caesar is 5500 years. Then our Lord God passed 33 years on earth among men, as is recorded in the scriptures, so that from Adamuntil the incarnation of our Lord Jesus Christ and his crucifixion there were 5533 years. For Phalek, according to the prophetic words of Moses, is said to be at the mid-point in time before the future coming of Christ, For just as he created man on the sixth day, as Moses stated, he recorded this too in his writings, "One day for the Lord is as a thousand years", It was on the sixth day, as scripture said, that God created man and man fell into sin, so it is plain that it was on the sixth millennium day that our Lord Jesus Christ appeared on earth, and saved man through the Cross and resurrection. This has been written by Clement, Theophilos and Timotheos, the learned chroniclers, who agree among themselves. The chronicler Eusebios Pamphilou, most dear to God, who became bishop of caesarea in Palestine, also says (229) that the Lord Jesus Christ, the Saviour of all, appeared in the sixth millennium, corresponding to the 1. Bo 227.1-9; LM426.20-21, 35-427,2, Hes 1-2, Ke 304.17-18; Slav: 1st 3, 1-8, Soph 89, December (227.3): 'Apellaios-December' LM, Slav. Quirinius (227.6; corr): 'Kyrinios' Ba, cf LH. emperor Herod (227.9): 'Herod the Great' LM, Slav. 2. Bo 227.10-229.12: LH 427,3-36, Hes 3-end; Slav: 1st 3.8-4.14, Soph 89, 2533 (227.11): '3000' LM, Hes, cf Bo 34,13 and Gelzer, 1885, 130-2. 5500 (228.4): '5967' LH, Slav, cf Hes. Adam(228.7): Slav adds 'the first-created'. Crucifixion (228,8): LM, Slav add 'and Assumption'. 5533 (228,8): 'fully 6000' LH, Hes, Slav. he recorded (228,11;corr) cf LH: 'having recorded' Ba. it is plain that (228.15): LH, cf Hes, adds 'as it was on the sixth day that man, created in paradise, fell into sin, so'; see Hommsen, 1897, 487. 122 Book 10 number · of the six days of Adam's creation. But he said that it was before the completion of the year 6000 that our Lord .Gpd Jesus Chdst appeared on. earth to redeem the human race. He wasborn ardmade man; he said, in the year 5500. Our Lord Jesus Christ suffered and rose again and · ascended into heaven in the year 5533. All agree that the Lord appeared in the year 6000. So, in spite of variations up and down, they said that he appeared in the sixth year, in accordance with the . words of prophecy; and even if those who have made statements about the number of years do not agree, he appeared at the end of time, as the sacred scripture shows •• _ . • 3. During . the reign . of the revered Augustus Caesar a city in Palestine . named ~!amine suffered from the wrath of God. AugUstus restored the city andcalled it Diospolis. 4. Herod,· the tciparch or emperor of Judaea, in that year was iriforined that· spies, maqoJ°from Persia, had entered the land of Juda.ea. He ordered that they should be arrested; The ml,qoi had come from Persia because cif the star which had appeared, proclaiming in the East'the Incarnation · oC Christ the Saviour; they had learnt of the star because they had mystic knowledge and they were bringing gifts (230) to Christ as .~ great and·. victtldotis emperor. · They cameto the East and ask~; · "Where is he· who is born emperor of. the Jews?" Rumours about them spread among the Jews. - When the lllaqoi were recognized, they were arrested and brought before the emperor Herod .. He asked them, "Whyhave ypU become spies against the land of Judaea?" The 1118qoitoid him ,:1bout the wonder of · the star and that a great emperor had been born in the world and, "We have come bearing gifts for him as a great emperor, and to offer to .him as G¢, the gifts which we bring with us. For we have seen his star in the East and have come to \iorship him". ·When Herod heard these things he was astounded, wondering, "What kind of power does the emperor who has been' born have in relation to·Augustus Caesar?" the 1\02 magoi • had come to Jerusalem in the consulship of Vinicius and Varus. ·Herod discovered from them the exact time when the star had appeared and said to the mago.i, t1If you find him, come and tell me, so that I too ~y go and worship him", The 111aqoiwerit away. guided by the star which they · had seen in the East, · and found Jesus and his mother in the city of Bethlehem. Falling to the ground, they worshipped the Saviour Christ. For they said among themselves, "This star, which we honour as a god, is 5500 (229.6) Hes: '5502' LM, '502nd year' (ie of the sixth millennium) Slav. 5533 (229.7): perhaps '5335', cf '5305' Slav, '5534' LM. AU ( 229. 8): •all the accurate writers· Hes; this reads like an attempt to make sense of this sentence, an attempt with which one can sympathize. sixth year (229.9): 'the year 6000' LH, Slav, Hes. and even if (229.10; corr von S) LH, Hes, 'and' Ba. J. Bo 229.13-16; I GM294.10,14; . Slav: Ist 4.15-18. ~vered (229.13): Slav adds 'Octavian' •. 4. Bo 229.17-231.11; LH 427.37-428.27; Slav: Ist 4.18-h.10. tQ the F.a.st. (230.1): 'from the East' LH, cf 'to Jerusalem' Slav. Vinicius (230.14; corr): '.Vindicius' Ba, LH. · Vanis (230.14; corr): 'Valerius' Ba, 'Varius' LM, cf Slav. .
Recommended publications
  • Hebrew Calendar “End Times” Floyd R
    CODE 166 CODE 196 CODE 228 CODE 243 CODE 251 CODE 294 CODE 427 CODE 490 CODE 590 CODE 666 CODE 01010 CODE 1260 CODE1447 CODE 1900 CODE 1975 CODE 2300 CODE 6000 CODE 144000 Hebrew Calendar “End Times” Floyd R. Cox (9-18-2018) (Translation: Copy & paste into: https://www.freetranslation.com/) The Hebrew Calendar covers 6,000 years, from 3761 BC to 2240 AD, and another 1,000 years, from 2240 to 3240 AD. This would include the “time of the end” (after 6,000 years), but Christ said he and his angels do not know when that will be (Mat 24:36). God, the Father only knows. PART I. 6,000 years in the Hebrew Calendar http://code251.com/ It becomes futile to understand the “time of the end” without first finding the beginning. A good example of taking things literally is found in the 6,000 years found in the Hebrew Calendar. This seems to support the 1,000 years in Revelation 20. Related Topics As explained HERE, the Hebrew calendar places creation in -3760 (3761 BC), and 6,000 years would thus end in year 2239 AD. This would mean the Messiah, the “Anointed One” Final Proof for Sabbatical in 27 AD would rule, beginning in year 6,000, for 1,000 years, from 2239 to 3239 AD (6,000 – 3761 = 2239). These are the dates proposed by the Hebrew calendar. Hebrew Calendar End Times 27 AD 6000 years after creation Ancient Riddle Solved 3761 BC NASA vs Hebrew 2239 AD = 2240 AD end of 6,000 years Context of Daniel 6000 years after 3761 BC (creation) would end in the fall of 2240 AD Context of Revelation 7000 years after 3761 BC (creation) would end in the fall of 3240 AD Utopia Unveiled Other Jewish Documents Eleven Forms The Book of Jubilees supports this view.
    [Show full text]
  • A Y2K Solution to the Chronology Problem
    67 A Y2K Solution to the Chronology Problem By: SHELDON EPSTEIN, BERNARD DICKMAN and YONAH WILAMOWSKY Introduction Scholars have long grappled with the apparently differing chronological dating for the Second Temple implied by the Talmud date the עבודה זרה ח:-ט. and historical records: Seder Olam and building of the Temple to about 350 BCE; Historians date it to about 516 BCE. In general three approaches have been taken to address the chronological differences, i.e. Historical dating is in error; the Talmud’s chronology is in error; the Talmud purposely manipulated the dating to achieve some important objective. The first approach would have us reject the objectivity and integrity of the historical records. The problem with this approach is that there is a substantial amount of available historical evidence that is difficult to refute. In a 1962 essay Rabbi S. Schwab found this discrepancy a “truly vexing problem” and wrote1 that the historical chronological dating: “can hardly be doubted for they appear to be the result of painstaking research by hundreds of scholars and are borne out by profound erudition and by ever increasing authoritative evidence … we are compelled to admit that the Bayis Sheni must have existed for no less than 586 years.” The second approach, that the Gemara erred, is equally unacceptable. Without resorting to arguments about the infallibility ______________________________________________________ Sheldon Epstein, Bernard Dickman and Yonah Wilamowsky are professional educators. Their joint works on Biblical and
    [Show full text]
  • The Sabbatical Year: from the Practical to the Mystical
    Behar The Sabbatical Year: From the Practical to the Mystical The Torah portion of Behar deals exclusively with the Shemittah (Sabbatical year), which falls every seven years, and the Yovel (the Jubilee year), which takes place every fifty years. The concept of Shemittah and the elucidation of its laws were considered so important that Shemittah is the only commandment to have an entire weekly Torah portion devoted to it. While the Sabbbatical year had fallen into disuse from both a conceptual and practical perspective over the last two thousand since the destruction of the Temple and the subsequent exile, in the last century renewed Jewish settlement of the Land of Israel has made it necessary to again observe and contemplate the practical and deeper implications of the seventh year. The single most important idea to grasp about Shemittah is that practically, spiritually, and even mystically, it is the cornerstone of Torah society. Like all the other mitzvot the Sabbatical year is ultimately meant to manifest and fulfill Judaism’s spiritual values, underscoring the fact that in Judaism religious practice and belief are not divorced from daily life. Loving and honoring God goes hand in hand with loving one’s fellow man, and in fact the two are dependant on one another. The primary spiritual message that the Sabbatical year teaches is that all human striving and achievement must be in tune with the Divine cycle and plan for humankind. Just as we are commanded to work for six days and rest on the seventh day, likewise we are commanded to work the land for six years and on the seventh allow ourselves and the land to rest.
    [Show full text]
  • Torah from the Years of Wrath 1939-1943: the Historical Context of the Aish Kodesh
    Touro Scholar Lander College of Arts and Sciences Books Lander College of Arts and Sciences 2017 Torah from the Years of Wrath 1939-1943: The Historical Context of the Aish Kodesh Henry Abramson Touro College, [email protected] Follow this and additional works at: https://touroscholar.touro.edu/lcas_books Part of the Jewish Studies Commons Recommended Citation Abramson, H. (2017). Torah from the Years of Wrath 1939-1943: The Historical Context of the Aish Kodesh. Retrieved from https://touroscholar.touro.edu/lcas_books/5 This Book is brought to you for free and open access by the Lander College of Arts and Sciences at Touro Scholar. It has been accepted for inclusion in Lander College of Arts and Sciences Books by an authorized administrator of Touro Scholar. For more information, please contact [email protected]. Torah from the Years of Wrath 1939-1943 Torah from the Years of Wrath 1939-1943 The Historical Context of the Aish Kodesh הי׳׳ד Rabbi Kalonymus Kalmish Shapira The Rebbe of Piaseczno, also known as the Aish Kodesh (Holy Fire) Son of Rabbi Elimelekh of Grodzisk Son-in-law of Rabbi Yerahmiel Moshe of Kozienice Henry Abramson 2017 CreateSpace Edition License Notes Educational institutions may reproduce, copy and distribute portions of this book for non-commercial purposes without charge, provided appropriate citation of the source, in accordance with the Talmudic dictum of Rabbi Elazar in the name of Rabbi Hanina (Megilah 15a): “anyone who cites a teaching in the name of its author brings redemption to the world.” Copyright 2017 Henry Abramson Version 1.0 Heshvan 5778 (October 2017) Cover design by Meir Weiss and Tehilah Weiss Dedicated to the Piaseczno Rebbe and his students איך וויל זע גאר ניסט.
    [Show full text]
  • The Fear of an Apocalyptic Year 1000: Augustinian Historiography, Medieval and Modern Author(S): Richard Landes Reviewed Work(S): Source: Speculum, Vol
    Medieval Academy of America The Fear of an Apocalyptic Year 1000: Augustinian Historiography, Medieval and Modern Author(s): Richard Landes Reviewed work(s): Source: Speculum, Vol. 75, No. 1 (Jan., 2000), pp. 97-145 Published by: Medieval Academy of America Stable URL: http://www.jstor.org/stable/2887426 . Accessed: 04/11/2011 16:03 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Medieval Academy of America is collaborating with JSTOR to digitize, preserve and extend access to Speculum. http://www.jstor.org The Fear of an ApocalypticYear 1000: Augustinian Historiography, Medieval and Modern By Richard Landes In 1901 George Lincoln Burr published an article in the American Historical Review in which he summarized for American historians a new consensus among their European colleagues: the arrival of the year 1000 had not provoked any apocalyptic expectations.1 This position completely reversed the previous view championed in the mid-nineteenth century by historians like Jules Michelet, who had drawn a dramatic picture of mass apocalyptic expectations climaxing in the year 1000. Despite extensive advances in scholarship since 1900, medieval his- torians continue to accept and repeat this revisionist position, a position that is methodologically jejune and that almost completely ignores the social dynamics of millennial beliefs.
    [Show full text]
  • Augustine and the Old Testament Eschatological Tradition: Personal History, Divine Retribution, and Sacrifice
    Athens Journal of History - Volume 6, Issue 1, January 2020 – Pages 9-26 Augustine and the Old Testament Eschatological Tradition: Personal History, Divine Retribution, and Sacrifice By Dmitri Starostin This study addresses the question of the correlation in the works of Saint Augustine and other scholars of his age of the sacred history, with its origin in the Old and New Testaments, and the personal, "individual time" of life path that was realized in their understanding of the concept of "today," even as biblical concepts of the end of times and of Apocalypse formed a fundamental background to these representations. These specialized concepts of time, with their clearly marked delineations between beginning and end, were a fundamental characteristic of Christianity, including ideas about the Incarnation, Resurrection, and of the Second Coming. As founding thinkers of the early Christian church, Jerome and Augustine helped set the foundation for all further representations of sacred history in Western Christianity until the end of the middle Ages. Recent studies suggest that Augustine left a self-contradictory heritage with respect to matters of explaining how the overarching biblical history could be applied as a model to the actual history of Rome. Moreover, Rome itself also boasted a long tradition of power and had its own scheme of defining the length of historical periods characterized by its own beginnings and ends for the multiple stages of development in the history of the Western Mediterranean. In this study I seek to explore a new reading of Augustine’s take on Apocalypse. In my view, Augustine’s experience of addressing the matters of the beginning and the end of times was rooted, as we see in the "Confessions", in his own experiences of the the father-son paradigm and was closely related in turn to one of the key elements of Christology, the idea of the sacrifice of the first-born son.
    [Show full text]
  • The Library of the Dead Sea Scroll Qumran Community Scriptorium
    Presentation title as announced in Program Book: “The Theology, Halakhah, Politics, and Esotericism of the DSS Essene Sect Compared with Normative Rabbinic Practices and that of the Second Temple Sadducees” by David B. Levy David B. Levy received a Ph.D. in Jewish philosophy, rabbinics, and biblical studies in 2002. In 1994, he received a M.L.S. from UMCP. He previously served as a librarian and taught in the high school at Ner Israel. David participates in NYMA. One of his websites is at http://student.ccbcmd.edu/~dlevy11/index.html. Description As well as a brief general overview of the DSS library, the differences revealed by the contents of DSS texts in theology between Essenes, Sadducees, and Pharisees will be illustrated by looking at the topics of predestination, immortality, dualism, apocalyptic messianism, and angelology. Differences in halakhah will be illustrated by touching on the laws regarding halah, peru u-revu, pikuah nefesh, li-fenim mi-shurat ha-din, oils, mikvaot immersions, harvesting the omer, tevel yom relating to the parah adumah, and some differences in Shabbat observances. The method of my approach is to compare DSS theology, politics, and halakhah with the evolution of mainstream Rabbinic traditions across history in order to illuminate, enhance, and increase our knowledge about Rabbinic observances, history, and practices The Library of the Dead Sea Scroll Qumran Community Scriptorium: Politics, Theology, and Halakhah of the DSS Essene sect compared with Normative Rabbinic Halakhah, Customs, and Tradition I. Introduction The Dead Sea Scrolls were in some minds the most important archeological find of the 20th century.
    [Show full text]
  • UNIT 2 PHILOSOPHY of JUDAISM Contents 2.0 Objectives 2.1
    1 UNIT 2 PHILOSOPHY OF JUDAISM Contents 2.0 Objectives 2.1 Introduction 2.2 The Basic Principles of Faith 2.3 The Conceptions of God 2.4 The Kabbalah (mysticism) 2.5 The concept of the chosen race 2.6 The messianic age 2.7 Ethics 2.8 Reward and punishment 2.9 The Mussar movement 2.10 Beliefs on Afterlife 2.11 Key Words 2.12 Further Readings and References 2.0 OBJECTIVES Judaism is one of the three Semitic religions and the other two religions, namely Christianity and Islam, have their roots in the Judaic tradition. Although small in number, the influence of Judaism in this world cannot go unnoticed. The aim of this paper is to help the students understand the importance of the Judaic religion, its tenets and principles, and the value system propagated by it, which has largely been incorporated in Islam and Christianity. 2.1 INTRODUCTION Judaism is the religion followed by the Jewish people and it revolves mainly around the Holy Land (Jerusalem). It is a monotheistic religion (belief only in one God). It is more than 3500 years old and was founded by Moses, who is considered to be the greatest of all prophets who brought together in one fold the many tribes of Israel, under a common covenant believed to be between Abraham and God. Today, there are around 14.5 million Jews around the world, mainly settled in Israel and North America. The religion is non-hierarchical and is traditionally organized with the rabbi as the local head. (It may be remembered that a rabbi is not a priest, but a leader).
    [Show full text]
  • The Origins and Evolution of a Misunderstood Group in Matthew 25
    Rowan University Rowan Digital Works Theses and Dissertations 5-19-2021 "The least of these?" The origins and evolution of a misunderstood group in Matthew 25 Christine Marie Downing Rowan University Follow this and additional works at: https://rdw.rowan.edu/etd Part of the Biblical Studies Commons, and the History of Christianity Commons Recommended Citation Downing, Christine Marie, ""The least of these?" The origins and evolution of a misunderstood group in Matthew 25" (2021). Theses and Dissertations. 2902. https://rdw.rowan.edu/etd/2902 This Thesis is brought to you for free and open access by Rowan Digital Works. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Rowan Digital Works. For more information, please contact [email protected]. “THE LEAST OF THESE?” THE ORIGINS AND EVOLUTION OF A MISUNDERSTOOD GROUP IN MATTHEW 25 by Christine M. Downing A Thesis Submitted to the Department of History College of Humanities and Social Sciences In partial fulfillment of the requirement For the degree of Master of Arts in History at Rowan University May 6, 2021 Thesis Chair: Scott Morschauser, Ph.D. Committee Members: James Heinzen, Ph.D. Chanelle Rose, Ph.D. © 2021 Christine M. Downing Dedication I would like to dedicate this paper to my daughters, MacKenzie Victoria and Abigail Carmela, you are my source of inspiration. I love you both to the moon and back. Acknowledgments First and foremost, I would like to thank God, through whom all things are possible. To my good friend Diana Raschella, thank you for always being there for me and pushing me.
    [Show full text]
  • The Birth of עשוהי the Messiah
    the Messiah יהושע The Birth of Insight Based on The Star that Astonished the World by Ernest L. Martin According to 2 Corinthians 12:2 there are three heavens. Tradition says the first is the air where the birds fly, the second is where the sun, moon and stars are found, and the third is where Elohim dwells. Shemesh is Hebrew for sun and Yerach is Hebrew for moon. According to Genesis 1:14, Elohim created Shemesh, Yerach and the stars for signs. In Revelation 12:1-2, John describes a great sign with Shemesh, Yerach and the stars in the second heaven. Revelation 12:1-2 1 And a great sign was seen in heaven, a woman clothed with the sun, with the moon under her feet, and upon her head a crown of twelve stars, 2 and she being with child screamed, travailing in birth and agonized to be delivered. New Moon at Jerusalem at the Moment of Sunset Altitude (Degrees) DAZ = Delta Azimuth: Moon-Sun (Degrees) This graphic is from torahcalendar.com, under the menu item: Determining the Hebrew Month selected to display the New Moon Day for Month 7 in 3 B.C.E. The diagram shows the horizon at the moment of sunset at Jerusalem. The disc of the sun is shown just below the western horizon. Notice the position of the moon and the sun in relation to the constellation Bethulah or Virgo (the Virgin). Copyright © 2021 www.TorahCalendar.com, All rights reserved. The authors hereby grant 1 of 19 permission to make copies of this work provided that they are not altered in any way, retain this copyright notice and are never used or distributed for any form of pecuniary gain or profit.
    [Show full text]
  • David Levy on Jewish Messianism and the History of Philosophy
    Martin Kavka. Jewish Messianism and the History of Philosophy. Cambridge: Cambridge University Press, 2002. 256 pp. $65.00, cloth, ISBN 978-0-521-83103-1. Reviewed by David B. Levy Published on H-Judaic (March, 2005) Kavka's book, Jewish Messianism and the His‐ sophic discipline of metaphysics, do not be misled. tory of Philosophy, is thoughtful, innovative, well Kavka recovers what he calls the Jewish meonto‐ written, and erudite. The breadth of Kavka's anal‐ logical tradition. He argues that the notion of mes‐ ysis is admirable. He is able to draw on texts in sianic redemption, the notion of a redeemer to Greek, Latin, French, German,and a host of other come, cannot be defended without turning back traditions from the ancient, medieval, modern, to the analysis of nonbeing in the Greek philo‐ and post-modern periods. Kavka casts a wide net. sophical tradition. Kavka holds that his focus on He draws brilliant connections and offers insights meontology in Jewish philosophical texts can end in a masterful way that shows an active interac‐ up having a reactivating effect on the philosophic tion with philosophy and modern Jewish thinkers. tradition. He marshals evidence, employs logic, and cre‐ Kavka argues that for Emmanuel Levinas, atively draws conclusions in ways that speak to a Franz Rosenzweig, Hermann Cohen, and Mai‐ life of the mind. However the absence of rabbinic monides, the Greek concept of nonbeing (under‐ context and background on the subject of Jewish stood as both lack and possibility) clarifies the messianism in the book begs being touched upon. meaning of Jewish life.
    [Show full text]
  • Time and Process in Ancient Judaism'
    H-Judaic Levy on Stern, 'Time and Process in Ancient Judaism' Review published on Tuesday, March 1, 2005 Sacha Stern. Time and Process in Ancient Judaism. Oxford: Littman Library of Jewish Civilization, 2003. 144 pp. $29.50 (cloth), ISBN 978-1-874774-95-2. Reviewed by David B. Levy (Head librarian Ner Israel Rabbinical College Mechina library) Published on H-Judaic (March, 2005) Review of Stern's Analysis of Time as Process in Rabbinic Texts This excellent, illuminating, insightful, perceptive, cogently argued, clearly written book is one of the most interesting books I have read in a long time, offering a new perspective on the world-view of ancient Judaism and its links with other cultures of the Near East of late antiquity. Stern casts a wide net, and his findings are intriguing. He is able to draw on texts in Hebrew, Aramaic, Greek, Latin, and a host of other languages. Readers may find this book a source of delight and astonishing breadth, one that they cannot put down. It makes an original contribution to the fields of Rabbinics and Jewish studies. It is also cross-disciplinary with the fields of philosophy, classics, history of ideas, history in general, and anthropology. Gell in Anthropology of Time has distinguished between cyclical, linear, and alternating time. Modern scientific understanding of time has expanded to include notions of continuous or atomistic, homogenous or diverse time. Kadushin argued that anthropological comparisons are inappropriate because, in his view, rabbinic society was "civilized." He further asserts that "obviously, the assumption that rabbinic society was 'civilized' is just as problematic as the suggestion that it was 'primitive.'" Stern wishes to suggest that we not regard the absence of a concept of time as "backward" or "primitive," but only as an alternative to the modern Western world view.
    [Show full text]