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Journal articles on the topic 'Atonement (judaism)'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Nawaz, Dr Saleem, Muhammad Ittazaz Ul Haq та Sada Hussain Alvi. "یہودیت،عیسائیت اور اسلام میں گناہ، کفارہ اور نجات کا تصور". Al-Duhaa 3, № 01 (2022): 239–54. http://dx.doi.org/10.51665/al-duhaa.003.01.0170.

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This article presents a research based analytical and comparative study of the Concept of Sin, Atonement and Salvation in Judaism, Christianity and Islam. Allah Almighty descended messengers in every region and among every nation with divine laws to regulate their lives according to His will. These divine laws were given with freedom of choice as worldly life is a test and trial for human beings. According to divine scriptures every individual is answerable to Allah regarding his worldly life and deeds. Followers of all divine religions believe in virtue and sin, reward and punishment, account

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2

Lerner, Berel Dov. "Two Questions about Judaism with Answers for Christians." Theology Today 80, no. 2 (2023): 121–30. http://dx.doi.org/10.1177/00405736221091920.

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Two issues often trouble people trying to understand traditional Judaism: (1) If the Torah explicitly mentions sacrifice as an element in attaining atonement for sin, how can Judaism provide atonement for sin when sacrifice has been unavailable since the destruction of the Jerusalem Temple? (2) How can rabbinic law be legitimate when it clearly expands and deviates from the plain meaning of the Torah's legal passages? I address the first question by showing that much of Hebrew Scripture does not relate to sacrifice as a necessary or central element in the achievement of atonement. Ritual sacri

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3

Feldman, Ariel. "Atoning for the land in the writings of Early Judaism." Journal for the Study of the Pseudepigrapha 33, no. 1 (2023): 19–33. http://dx.doi.org/10.1177/09518207221140826.

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This paper explores the references to atonement for the land in Early Jewish literature. The notion that sexual misconduct, idolatry, and bloodshed defile the land is well known from such scriptural texts as Lev 18:6–25, 27 and Num 35:33–34. Recent biblical scholarship distinguishes between ritual and moral impurities and places the defilement of the land within the latter category. For such moral impurities, the Torah makes no provision for a ritual removal. And yet, the book of Jubilees and Genesis Apocryphon depict Noah as offering a sacrifice to atone for the earth immediately after the Fl

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4

Dalton, Krista N. "Charity in Rabbinic Judaism: Atonement, Rewards, and Righteousness." Journal of Jewish Studies 73, no. 1 (2022): 196–99. http://dx.doi.org/10.18647/3532/jjs-2022.

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5

Zuckier, Shlomo. "Atoning for the Land in Early Biblical Interpretation." Journal of Ancient Judaism 16, no. 2 (2025): 273–99. https://doi.org/10.30965/21967954-bja10073.

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Abstract This paper considers the biblical theme of atonement for the land and its reception throughout Second Temple and rabbinic Judaism. The paper finds that the relatively limited biblical phenomenon of atoning for the land expands throughout Second Temple literature and is then supplanted in rabbinic literature by the inverted concept of the land itself atoning for people. This touches on a variety of central issues across the period: conceptions of Temple – existing or not, legitimate or not; valuation of the Land of Israel and regional loyalty; conceptions of atonement, whether it is pr

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정연호. "Atonement and 'Tsedakah' in the Old Testament and Judaism." Korean Journal of Old Testament Studies 16, no. 1 (2010): 161–89. http://dx.doi.org/10.24333/jkots.2010.16.1.161.

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7

Zuckier, Shlomo. "Does the Burnt Offering Atone?" Journal for the Study of Judaism 56, no. 1 (2024): 1–33. https://doi.org/10.1163/15700631-bja10097.

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Abstract The wholly burnt offering, or olah, and its relation to expiation/atonement, poses a vexing question. Across biblical, Second Temple, and rabbinic sources, there is conflicting evidence as to whether olah atones. Among the rabbinic materials this question is especially complicated, with multiple texts stating that olah does atone (‮כ.פ.ר‬‎), and others implying or stating outright that it does not. This study analyzes these varied materials, considering rabbinic texts against parallel biblical and Second Temple materials. This question is important both for understanding this offering

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8

Anderson, Richard H. "The Cross and Atonement from Luke to Hebrews." Evangelical Quarterly: An International Review of Bible and Theology 71, no. 2 (1999): 127–50. http://dx.doi.org/10.1163/27725472-07102004.

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This article, as a follow up to ‘Theophilus: A Proposal’, explains the significance of Luke's having no theology of the cross (or why he has de-emphasised it) and the meaning of the cross for Luke. In addition the article traces the development of a limited atonement doctrine in Judaism to an unlimited doctrine in the Epistle to the Hebrews and explains why it was necessary to make Jesus the High Priest. Finally, this article explains how Luke cautiously drafted his masterpiece with the beliefs and sensitivities of the High Priest in mind. Each of the issues addressed covers matters not previo

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9

Zuckier, Shlomo. "Priestly Garments as Atoning Agents in Amoraic Literature." Religions 13, no. 12 (2022): 1220. http://dx.doi.org/10.3390/rel13121220.

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The garments worn by the priests in the Temple not only present a stark image of “glory and splendor” (Exod 28:2) but present an accompanying theology, as well. This paper will focus on one theological strand—the idea that the priestly garments atone—in classical Judaism. It will demonstrate that, while the biblical account of priestly garments sees them largely as functional or as serving primarily in non-expiatory roles, late classical rabbinic (i.e., Amoraic) literature features an extensive tradition that these garments serve to atone for a variety of sins. This paper traces several versio

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10

Silberman, Lou H. "Challenge and Response: Pesiqta Derab Kahana, Chapter 26 as an Oblique Reply to Christian Claims." Harvard Theological Review 79, no. 1-3 (1986): 247–53. http://dx.doi.org/10.1017/s0017816000020514.

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Some years ago in an examination of the text noted above, I hypothesized that it could well be a response to some Christian theological position being set forth and argued against Judaism in Galilee in the fourth and fifth centuries. My choice of doctrine was that of the atonement: Christ's atoning death for the sins of humankind. The chapter, to be dealt with below in detail, is in its entirety an argument for the atoning efficacy of the death of righteous persons, that is, a doctrine of vicarious atonement. The material included centered upon the lesson read in the synagogue on the Day of At

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11

Meyer, James David. "Atonement Anticipated: Paul’s Use of Genesis 22 in Romans 8." Bulletin for Biblical Research 32, no. 4 (2022): 359–78. http://dx.doi.org/10.5325/bullbiblrese.32.4.0359.

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Abstract It is commonly held that Paul’s atonement theology evinces the influence of the “Akedah” tradition in Judaism, a historical accretion based on Gen 22 affirming that Isaac was actually sacrificed and was a uniquely efficacious atoning sacrifice for the sin of Israel. One of the Pauline passages commonly supposed to exhibit this influence is Rom 8:32. Yet further examination of the documents espousing the Akedah tradition casts doubt on the plausibility of this supposed influence. It is unlikely that this tradition was formed when Paul was writing. Nevertheless, a preoccupation with the

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12

Doyah, Clement. "Sacrifice in Judaism and its Challenges to Christian Religious Worship in Nigeria: A Comparative Analysis." NIU Journal of Humanities 9, no. 1 (2024): 155–68. http://dx.doi.org/10.58709/niujhu.v9i1.1848.

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This comparative analysis explores the concept of sacrifice in Judaism and its challenges to Christian religious worship in Nigeria. Sacrifice holds significance in both faith traditions, influencing worship practices in diverse ways. The study focuses on theological implications, historical contexts, and contemporary relevance of sacrificial practices in Judaism and Christianity. In Judaism, sacrifice historically played a central role in religious worship, with rituals of animal offerings serving as means of atonement, thanksgiving, and communion with God. The Hebrew Bible outlines detailed

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13

Mesick, Clair. "Death and Salvation in Paul and Ancient Judaism (1 Corinthians 5:5)." Journal of Biblical Literature 143, no. 3 (2024): 523–43. http://dx.doi.org/10.15699/jbl.1433.2024.8.

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Abstract In 1 Cor 5:5, Paul responds to a matter of church discipline by commanding the Corinthians to “hand this man over to Satan for the destruction of the flesh so that the spirit might be saved on the day of the Lord.” One intransigent problem in this verse is the causal relationship at its heart: how can “destruction of the flesh” result in “salvation of the spirit”? In 1972, Göran Forkman suggested the rabbinic notion of atoning death—that death, plus confession, provides atonement for individual sin—might illuminate Paul’s logic. The man’s punishment expiates his crime and permits him

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MacDonald, Nathan. "Sacrifice, Cult, and Atonement in Early Judaism and Christianity: Constituents and Critique ed. by Henrietta L. Wiley and Christian A. Eberhart." Catholic Biblical Quarterly 80, no. 3 (2018): 556–58. http://dx.doi.org/10.1353/cbq.2018.0123.

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15

Finlan, Stephen. "Sacrifice, Cult, and Atonement in Early Judaism and Christianity: Constituents and Critique ed. by Henrietta L. Wiley and Christian A. Eberhart." Catholic Biblical Quarterly 81, no. 2 (2019): 367–69. http://dx.doi.org/10.1353/cbq.2019.0104.

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16

Abu, Dujanah, and Farman Muhammad. "Authenticity Of Saint Paul Letters in New Testament." Al Misbah Research Journal 2, no. 2 (2022): 1–8. https://doi.org/10.5281/zenodo.7046029.

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A Jew named Paul appeared in the religion of Christianity and claimed to be an apostle of Jesus, after having been ascended of Prophet Jesus Christ. His claim turned into rejection through true companions of Prophet Jesus, however one of them namely Barnabas had testified Paul, so he turned into additionally visible as a disciple of Prophet Jesus Christ. Having entered Jesus’ followers, St. Paul started to preach their thoughts affirming them as Jesus’ teachings. Paul presented a new salvation concept through Jesus’ crucifixion which was different from conventional Judaism. M

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Feldman, Louis H. "Josephus' Interpretation of Jonah." AJS Review 17, no. 1 (1992): 1–29. http://dx.doi.org/10.1017/s0364009400011934.

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Josephus has transformed what Bickerman has called a morality play, which, in the Bible, focuses upon the sinful people of Nineveh, their genuine repentance, and their forgiveness by God, into a historical episode centering upon the historical figure of Jonah, who, as a prophet, is closely akin to the historian, and upon his political mission. All the reasons why the book was chosen for the haftarah of the afternoon service of the most sacred day of the Jewish calendar, the Day of Atonement, namely, to emphasize that God is the God of all mankind, that it is impossible to flee from His presenc

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18

Cohen, Aryeh. "Poverty, Charity and the Image of the Poor in Rabbinic Texts from the Land of Israel and Charity in Rabbinic Judaism: Atonement, Rewards, and Righteousness." Journal of Jewish Ethics 7, no. 1-2 (2021): 118–21. http://dx.doi.org/10.5325/jjewiethi.7.1-2.0118.

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19

McMurray, Patrick. "Book Review: Sacrificial Offering from SBL: Henrietta L. Wiley and Christian A. Eberhart (eds), Sacrifice, Cult, and Atonement in Early Judaism and Christianity: Constituents and Critique." Expository Times 129, no. 11 (2018): 532–33. http://dx.doi.org/10.1177/0014524618778434.

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20

Hafiz Ghulam Rasool Raza, Tahreem та Dr. Muhammad Naveed. "The Meaning of Days and their Importance in Different Inspired and Uninspired Religions ایّام کا مفہوم اور مختلف الہامی و غیر الہامی مذاہب میں انکی اہمیت". GUMAN 7, № 1 (2024): 46–55. https://doi.org/10.63075/guman.v7i1.685.

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Days encompass the cycles of light and darkness - one complete cycle is called a day and night, or simply a day. Days hold distinct importance for celebrating joy and sadness. Certain days also serve as occasions for performing religious rituals. Many religions worldwide celebrate special days throughout the year, each imbued with rich cultural and historical significance. The significance of days varies across different religions and philosophies. The Jewish Sabbath is dedicated to spiritual observance and rest. Hanukkah: Celebrates the rededication of the Second Temple in Jerusalem after its

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21

Kustiati, Tabita, and Paulus Kunto Baskoro. "Eksistensi dan Karya Kristus menurut Surat Filipi 2:5-11 dan Relevansinya bagi Gereja Masa Kini." KHARISMATA: Jurnal Teologi Pantekosta 6, no. 1 (2023): 171–85. http://dx.doi.org/10.47167/kharis.v6i1.213.

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There are several views on the existence of Christ among various groups and teachings in the world. The Holy Bible as the main guide for Christians states that Christ is God who took human form and died on the cross as the atonement for the sins of mankind. However, other religions as well as other beliefs such as some of the classical teachings of Judaism, Islam, or Jehovah's Witnesses do not recognize Christ as God. There are also some groups who think Christ was just an ordinary man. The real existence and work of Christ is God who was incarnated as a human in the flesh, humbled himself and

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22

Грінченко, Віктор. "НЕПРИЙНЯТТЯ РЕЛІГІЙНИХ СВЯТ В РАННІЙ РАДЯНСЬКИЙ ПЕРІОД У ВІДОБРАЖЕННІ МІСЦЕВОЇ ПРЕСИ УМАНСЬКОЇ ОКРУГИ". Уманська старовина, № 8 (30 грудня 2021): 141–57. http://dx.doi.org/10.31499/2519-2035.8.2021.249959.

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Ключові слова: релігійні свята, Уманська округа, місцева преса, радянська влада, 1923–1925 роки, антирелігійна політика. Анотація У статті розглядається офіційне ставлення партійних, державних, громадських структур в Уманській окрузі до релігійних свят у 1923–1925 рр. Проаналізовані відповідні матеріали вміщені на сторінках газети «Робітниче-селянська правда» – органу Уманського окружного комітету КП(б)У і окрвиконкому Уманщини. Зроблено висновок, що в Уманській окрузі, як і загалом в радянській Україні у той період, відносно більш толерантне офіційне ставлення до релігії поє

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23

Palmisano, SJ, Joseph Redfield. "A Phenomenology of Return: Forgiveness and Atonement in Emmanuel Levinas and Abraham Joshua Heschel." Studies in Christian-Jewish Relations 7, no. 1 (2012). http://dx.doi.org/10.6017/scjr.v7i1.2071.

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A way of remembering the sanctity of the other may inform and guide Christianity towards a more robust dialogical perspective with others. This essay will widen the question for the Christian community by exploring how Judaism remembers those who have been wronged. The methodology is phenomenological in so far as the essay explores the phenomenon of return (teshuva) through the thought of Emmanuel Levinas in dialogue with Abraham Joshua Heschel. When Christianity regards Judaism as a living tradition, instead of a relic, atonement and forgiveness rises to the broader horizon of being ethically

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Zuckier, Shlomo. "Does the Burnt Offering Atone?" Journal for the Study of Judaism, December 23, 2024, 1–33. https://doi.org/10.1163/15700631-0000010097.

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Abstract The wholly burnt offering, or olah, and its relation to expiation/atonement, poses a vexing question. Across biblical, Second Temple, and rabbinic sources, there is conflicting evidence as to whether olah atones. Among the rabbinic materials this question is especially complicated, with multiple texts stating that olah does atone (‮כ.פ.ר‬‎), and others implying or stating outright that it does not. This study analyzes these varied materials, considering rabbinic texts against parallel biblical and Second Temple materials. This question is important both for understanding this offering

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25

DEMİRÖRS, Fatma. "Purification And Atonement In Religions." Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi, June 17, 2022. http://dx.doi.org/10.47145/dinbil.1106470.

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Religion that owns an essential impact on people’s making sense of life that offers a regular and prosperous life for people with its norms. While norms of religion have based in a particular order life of people, violation of these norms lead to corruption the order that religion offers for the benefit of human and ultimately people suffer from sin which committed. In this context, the negativities encountered as a result of evil deeds throughout history have been thought as God's punishment and evaluated as a result of the violation of religion. The negative consequences of the sins led pers

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26

Herskowitz, Daniel M. "Hermann Cohen’s Shadow Dialogue with the Ritschlian School on Atonement." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie, March 4, 2025. https://doi.org/10.1515/nzsth-2024-0062.

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Abstract The present study examines the conceptual relationship between the Jewish neo-Kantian philosopher Hermann Cohen and the Ritschlian school, the dominant school of Protestant theology of his time. Its point of departure is that much can be illuminated in Cohen’s late work Religion of Reason out of the Sources of Judaism [Religion der Vernunft aus den Quellen des Judentums] by reading it in the context of contemporary Protestantism. It argues that Cohen’s notions of “reconciliation” or “atonement” [Versöhnung] and forgiveness of sin conduct a shadow dialogue with the Ritschlian school, a

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Brandon, Brown. "The Covenant Ceremony in the Community Rule (1QS)." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574583.

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The Covenant Ceremony is a section of the Community Rule (1QS 1:16–2:18), one of the Dead Sea Scrolls. It is an initiation ceremony for members joining the community and a reminder of group boundaries and beliefs for those who have previously joined the group. The ceremony itself consists of three parts: a description of the community which the initiates join (referred to as the order of the yahad) and a blessing of God; a description of God's deeds for Israel (led by the priests) and the sins of Israel (led by the Levites) to which the initiates respond with confession of their own sins and p

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Berglund, Carl Johan, LarsOlov Eriksson, Stefan Green, et al. "Book Reviews." Svensk Exegetisk Årsbok 80, no. 1 (2023). http://dx.doi.org/10.58546/se.v80i1.15424.

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The following books are reviewed:    Heinrich Assell, Stefan Beyerle och Christfried Böttrich (red.), Beyond Biblical Theologies, (Hanna Stenström) Jean-Dominique Barthélemy, Studies in the Text of the Old Testament: An Introduction to the Hebrew Old Testament Text Project (LarsOlov Eriksson)  Brennan W. Breed, Nomadic Texts: A Theory of Biblical Reception History (Mikael Larsson) Walter Brueggemann och William H. Bellinger Jr, Psalms (David Willgren)     Sean Burt, The Courtier and the Governor: Transformation of Genre

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29

Weaver, Dorothy Jean. "‘What is that to us? See to it yourself’ (Mt 27:4): Making atonement and the Matthean portrait of the Jewish chief priests." HTS Teologiese Studies / Theological Studies 70, no. 1 (2014). http://dx.doi.org/10.4102/hts.v70i1.2703.

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To read the Gospel of Matthew within its 1st century religious context is to read an intensely Jewish narrative. Central to the world of this Gospel are the Jerusalem temple, its administrators, the chief priests, and the sacrificial system which they are charged by Jewish law to officiate. This article assesses the Matthean portrait of the Jewish chief priests of Jesus’ day against the scriptural backdrop which lays out their prominent role within Jewish religious life, namely ‘making atonement’ before God for the ‘sins’ of the people. In section one I sketch out the Matthean portrait of the

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