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By Deborah L. Ellens, Rolf P. Knierim, Isaac Kalimi

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Additional info for God's Word for Our World, Volume 2: Theological and Cultural Studies in Honor of Simon John De Vries (Journal for the Study of the Old Testament Supplement Series JSOT.S 389)

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12 6. Otto, Idea of the Holy, p. 6. Otto writes that 'holy' includes 'a clear overplus of meaning'. He continues that originally the word 'holy' only indicates this 'overplus'. 7. Otto (Idea of the Holy, pp. 25-30) states: '.. the "void" of the eastern like the "nothing" of the western mystic is a numinous ideogram of the "wholly other'" (p. 30). Otto writes that the experience creates 'a peculiar "moment" of consciousness, to wit, the stupor before something "wholly other", whether such an other be named "spirit", or "daemon" or "deva", or be left without any name'.

The definitive fact has been and continues to be that this old world has been going on and continues so indefinitely. In this respect, whatever modern empirical science says about the future of the universe and this globe, it is in accordance with the developments of the past millennia, and has to be attended to, whether some people like it or not. And the definite task is that as long as this old world is going on, we had better pay attention to its structures, unless we want to be understood as people for whom God has in the first place nothing to do with it, is not present in it, and is not going along with it for all its imperfection.

10 Fritz Fischer is the author of Germany's 4. Larsen, 'The "Babel/Bible" Controversy', p. 96. 5. Larsen, 'The "Babel/Bible" Controversy', p. 97. 6. hi RIA 2 (193 8), p. 201, an entry reads: "Deutsche Orientgesellschaft+s. Gesellschaft, wissenschaftliche'. However, 'mRIA 3 (1966),pp. 233-43 under, 'Gesellschaff, there is no reference to modern learned societies like the German Oriental Society. The article by E. von Schuler deals with ancient societies only. 7. Johns, Babel undBibel (New York: Putnam's, 1903), p.

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