this includes the hell myth etc?

[marie glen]

The Hellenization of Jerusalem and the temple - A wider application of Daniel 8, the little horn's spread and trampling.. Approx. 332/333 B.C.
    The trampling is done by the bronze (Dan.2:31-45; 7:7,19-20; Rev.13:1-2).. It was uninterrupted and in effect even during the Lord's (first) advent. The trampling that is.
     In 1967 Israel regained East Jerusalem, the temple mount, and the (very sacred) western wall (Mt.24:2 w/Dan.12:11?) Twenty three hundred years after its becoming trampled by its hellenization. This includes some popular Greek/world myths inserted into the faith...?

[Lazarus Short]

The very necessary prop of the Hell theory is the Immortality of the Soul, and that comes in formal form from the Greeks, from Socrates and Plato.

[marie glen]

 
  :thumbsup:

[marie glen]

immortal soul

QUOTES:

https://hoshanarabbah.org/blog/2013/09/05/immortal-soul-idea-pagan/
According to Neil Gillman, leading Jewish religious thinker and educator, "For much of the past two millennia, the Western world, Jews included, has characterized death as the soul's separation from the body. This view stems originally from Greek philosophy, certainly from Plato and possibly from the earlier mid-sixth century Orphic religion" (The Death of Death, p. 75). It was not until the intertestamental period (several centuries before the birth of Yeshua) when the Jews were being forcibly hellenized by their Greek conquerors that the concept of an immortal soul began to make its way into Jewish literature.

http://www.jewishencyclopedia.com/articles/8092-immortality-of-the-soul
The belief in the immortality of the soul came to the Jews from contact with Greek thought and chiefly through the philosophy of Plato, its principal exponent, who was led to it through Orphic and Eleusinian mysteries in which Babylonian and Egyptian views were strangely blended, as the Semitic name "Minos" (comp. "Minotaurus"), and the Egyptian "Rhadamanthys" ("Ra of Ament," "Ruler of Hades"; Naville, "La Litanie du Soleil," 1875, p. 13) with others, sufficiently prove. Consult especially E. Rhode, "Psyche: Seelencult und Unsterblichkeitsglaube der Griechen," 1894, pp. 555 et seq. A blessed immortality awaiting the spirit while the bones rest in the earth is mentioned in Jubilees xxiii. 31 and Enoch iii. 4. Immortality, the "dwelling near God's throne" "free from the load of the body," is "the fruit of righteousness," says the Book of Wisdom (i. 15; iii. 4; iv. 1; viii. 13, 17; xv. 3). In IV Maccabees, also (ix. 8, 22; x. 15; xiv. 5; xv. 2; xvi. 13; xvii. 5, 18), immortality of the soul is represented as life with God in heaven, and declared to be the reward for righteousness and martyrdom. The souls of the righteous are transplanted into heaven and transformed into holy souls (ib. xiii. 17, xviii. 23). According to Philo, the soul exists before it enters the body, a prison-house from which death liberates it; to return to God and live in constant contemplation of Him is man's highest destiny (Philo, "De Opificio Mundi," §§ 46, 47; idem, "De Allegoriis Legum," i., §§ 33, 65; iii., §§ 14, 37; idem, "Quis Rerum Divinarum Hæres Sit," §§ 38, 57).
It is not quite clear whether the Sadducees, in denying resurrection (Josephus, "Ant." xviii. 1, § 4; idem, "B. J." ii. 12; Mark xii. 18; Acts xxiii. 8; comp. Sanh. 90b), denied also the immortality of the soul (see Ab. R. N., recension B. x. [ed. Schechter, 26]). Certain it is that the Pharisaic belief in resurrection had not even a name for the immortality of the soul. For them, man was made for two worlds, the world that now is, and the world to come, where life does not end in death (Gen. R. viii.; Yer. Meg. ii. 73b; M. Ḳ. iii. 83b, where the words

, Ps. xlviii. 15, are translated by Aquilas as if they read:

, "no death," ἀθανασία).
Immortality of Martyrs.
The point of view from which the Ḥasidim regarded earthly existence was that man was born for another and a better world than this. Hence Abraham is told by God: "Depart from this vain world; leave the body and go to thy Lord among the good" (Testament of Abraham, i.). The immortality of martyrs was especially dwelt on by the Essenes (Josephus, "B. J." vii. 8, § 7; i. 33, § 2; comp. ii. 8, §§ 10, 14; idem, "Ant." xviii. 1, § 5). The souls of the righteous live like birds (See Jew. Encyc. iii. 219, s.v. Birds) in cages ("columbaria") guarded by angels (IV Esd. vii. 32, 95; Apoc. Baruch, xxi. 23, xxx. 2; comp. Shab. 152b). According to IV Esdras iv. 41 (comp. Yeb. 62a), they are kept in such cages (

) before entering upon earthly existence. The soul of martyrs also have a special place in heaven, according to Enoch (xxii. 12, cii. 4, cviii. 11 et seq.); whereas the Slavonic Enoch (xxiii. 5) teaches that "every soul was created for eternity before the foundation of the world."
     This Platonic doctrine of the preexistence of the soul (comp. Wisdom viii. 20; Philo, "De Gigantibus," §§ 3 et seq.; idem, "De Somniis," i., § 22) is taught also by the Rabbis, who spoke of a storehouse of the souls in the seventh heaven ("'Arabot"; Sifre, Deut. 344; Ḥag. 12b). In Gen. R. viii. the souls of the righteous are mentioned as counselors of God at the world's creation (comp. the Fravashi in "Farwardin Yast," in "S. B. E." xxiii. 179).

[Lazarus Short]

Marie, obviously you have done more research on this topic than I have.  :declare:

[marie glen]

I've had time.. 'retired' and before that always a housewife.. school days provided lots of study time.. still do as a grandma.. I don't know how many manage what with working so much.. And as we know it does take a lot of study/time.. the scriptures being so full!