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It is also good to look at the Hebrew’s approach to afterlife, and finally a conclusion can be drawn. According to the traditional definition, eschatology means the doctrinal teachings of the "last things". Eschatology relations involve the relations of individuals (including resurrection, death, judgment, as well as the afterlife). It also explores man’s relationship with the world. In the latter respect, the doctrine of eschatology tends to be restricted, at times, to the absolute destruction of the world. The biblical usage is not warranted by the restrictions of eschatology. The "last days" may imply the end of the current order, or "hereafter." Eschatology, according to the Greeks point of understanding, as drawn from the Theological Terminology Dictionary, entails studying about the end times. It further integrates the second appearance of Jesus Christ, the rapture, the millennial kingdom of Christ Jesus, the battle of Armageddon, the ultimate judgment of Satan together with his false prophets and angles, and the new earth and the new heaven. National Eschatology The hope of national resurrection is expressed earlier compared to the individual resurrection. In the vision of the dry bone, God showed Ezekiel that the divine breath has the potential of breathing new life into the dead, thus featuring a national resurrection: "These bones are the whole house of Israel" (Ezek. 37:11). “Isaiah 26: 19 promises a national resurrection.” "Thy dead shall live, their bodies shall rise". Resurrection for the individual first is explicit as put in (Dan. 12:2). Martyrs persecution under Antiochus Epiphanes offered a powerful assurance upon the resurrection hope. Therefore, belief in the resurrection of the righteous, at least, was adopted as part of Orthodox Judaism, in exception to the Sadducees. The Sadducees claimed to be the champions of religion of the old-time contrary to Pharisaic innovations. Having attained there is a sharper distinction existing between the wicked people and the afterlife fortunes of the righteous, in Gehenna or heaven (Paradise) respectively. According to the significant teaching of the "day of the Lord", (Amos 5:18 - 20), the Israelites have been rebuked because of their anxiousness for it. The day would neither bring light nor joy though that was their hope. It would rather bring mourning and darkness. Because Yahweh is absolutely righteous, the intervention for vindicating His action must include the righteous judgment wherever it appears, particularly amongst His chosen people, who obtained exceptional opportunities and got to know His will. Individual Eschatology in the Old Testament Afterlife existence is much contemplated in the Old Testament. Jesus indeed revealed that immortality was implicit in humans’ in relationship to God: the LORD God is God of living and not of the dead (Luke 20:38). However, the featured implication was unappreciated in Old Testament. Perhaps in response to the cultic practices of Canaanites regarding the dead, the Old Testament puts little emphasis concerning the afterlife. Sheol could be regarded the underworld as the place where the dead would dwell as shades; their past (former) status as well as character are less accounted for there. The praises made to Yahweh, which used to engage so much of pious activities of Israelite on earth, would remain unsung in Sheol, which would popularly be thought to apply outside the jurisdiction of Yahweh (Isa. 38:18; Ps. 88:10 - 12). In the book of Psalms, (Psalms 73 and 139) there is an assurance that the presence of God will not be deprived unto those who chose to walk with God, in their death. Job
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