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The god Marduk and his dragon Mušḫuššu. Ancient Mesopotamian religion encompasses the religious beliefs (concerning the gods, creation and the cosmos, the origin of man, and so forth) and practices of the civilizations of ancient Mesopotamia, particularly Sumer, Akkad, Assyria and Babylonia between circa 6000 BC [1] and 500 AD.
Jewish eschatology is the area of Jewish theology concerned with events that will happen in the end of days and related concepts. This includes the ingathering of the exiled diaspora, the coming of the Jewish Messiah, the afterlife, and the resurrection of the dead.
Early Hittite religion bore traits descended from Proto-Indo-European religion, but the later Hittite religions became more and more assimilated to Mesopotamian religion. Persian Zoroastrianism is a reformed form of the hypothesized ancient Iranian religion , which shares a common Proto-Aryan root with the Indian Vedic religion .
Sumerian religion was the religion practiced by the people of Sumer, the first literate civilization found in recorded history and based in ancient Mesopotamia, and what is modern day Iraq. The Sumerians widely regarded their divinities as responsible for all matters pertaining to the natural and social orders of their society.
The concept, also found in the ancient Mesopotamian religions, can be found in Judaism and Islam. The Christian Bible does not mention seven levels of heaven. Some of these traditions , including Jainism , also have a concept of seven earths or seven underworlds both with the metaphysical realms of deities and with observed celestial bodies ...
Immortality in religion refers usually to either the belief in physical immortality or a more spiritual afterlife. In traditions such as ancient Egyptian beliefs, Mesopotamian beliefs and ancient Greek beliefs, the immortal gods consequently were considered to have physical bodies.
Judaism acknowledges an afterlife, but does not have a single or systemic way of thinking about the afterlife. Judaism places its overwhelming stress on Olam HaZeh (this world) rather than Olam haba (the World to Come), and "speculations about the World to Come are peripheral to mainstream Judaism". [37]
This doesn't mean that all historical events have significance in Judaism; [35] however, in Jewish mythology, significant events happen throughout history, and they are not merely repetitions of each other; each significant event is a new act of God: