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Journal articles on the topic 'Early Judaism'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Debel, Hans. "Eenheid en verscheidenheid in het vroege jodendom: De ‘jodendommen’ uit de Tweede Tempeltijd." NTT Journal for Theology and the Study of Religion 67, no. 4 (2013): 257–71. http://dx.doi.org/10.5117/ntt2013.67.257.debe.

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Elaborating upon the ‘Groningen Hypothesis’ on the origins of the Qumran community, Gabriele Boccaccini has developed a typology of different ‘Judaisms’ in Early Judaism. After presenting this hypothesis of a distinct ‘Enochic’ Judaism and its relationship to ‘Zadokite’ and ‘Sapiental’ Judaism, this contribution seeks to briefly evaluate the merits and limitations of this approach. More specifically, it points out that texts should be distinguished from socio-religious realities, and maintains that Early Judaism should be understood in terms of an orthopraxy rather than as a normative ideology

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2

Goodblatt, David M. "Early Judaism." Journal of Jewish Studies 49, no. 1 (1998): 158–59. http://dx.doi.org/10.18647/2081/jjs-1998.

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3

Lupovitch, Howard. "Neolog: Reforming Judaism in a Hungarian Milieu." Modern Judaism - A Journal of Jewish Ideas and Experience 40, no. 3 (2020): 327–54. http://dx.doi.org/10.1093/mj/kjaa012.

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Abstract This article explores the mentality of Neolog Judaism and how its early proponents fashioned a centrist, non-ideological alternative to both Orthodoxy and German-Jewish style Reform Judaism, an alternative that emphasized Judaism’s inherent compatibility with and adaptability to the demands of citizenship. Early proponents of this Neolog mentality, such as Aron Chorin and Leopold Löw, argued that adapting Jewish practice within the framework and systemic rules of Jewish law, precedent, and custom would not undermine a commitment to traditional Judaism in any way, as Orthodox jeremiads

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4

Youde, Fu, and Wang Qiangwei. "A Comparison of Filial Piety in Ancient Judaism and Early Confucianism." Journal of Chinese Humanities 1, no. 2 (2015): 280–312. http://dx.doi.org/10.1163/23521341-01010016.

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Filial piety is one of the most comparable ethical elements in the Jewish and Confucian traditions, both of which possess a clear overall ethical orientation. Ancient Judaism and early Confucianism advocate extremely similar expressions of filial piety, such as providing for and respecting one’s parents, inheriting their legacy, properly burying and mourning them, and tactful remonstration of elders. However, ancient Judaism and early Confucianism differ on the degree to which one should be filial, the scope of filial piety, and its status within each respective ethical system. Confucianism ad

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5

LIEU, JUDITH. "‘Impregnable Ramparts and Walls Of Iron’: Boundary and Identity in Early ‘Judaism’ and ‘Christianity’." New Testament Studies 48, no. 3 (2002): 297–313. http://dx.doi.org/10.1017/s002868850200019x.

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The metaphor of a boundary as that which separates ‘us’ from ‘the other’ is central in modern discussion of identity as constructed, yet it is also recognized that such boundaries both articulate power and are permeable. The model is readily applicable to the Greco-Roman world where kinship, history, language, customs, and the gods supposedly separated ‘us’ from barbarians, but also enabled interaction; Jews and Christians engaged in the same strategies. At the textual level it is the different ways in which boundaries are constructed, particularly using diet and sexuality, that invite attenti

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6

McKay, Heather A. "Book Reviews: Early Judaism." Expository Times 113, no. 1 (2001): 31–32. http://dx.doi.org/10.1177/001452460111300112.

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7

Kupiński, Krzysztof. "Judeochrześcijańskie korzenie antyglobalizmu." Edukacja Humanistyczna, no. 1 (40) 2019 (April 21, 2022): 63–76. https://doi.org/10.5281/zenodo.6475692.

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Artykuł podejmuje problem globalizmu i antyglobalizmu z perspektywy, jaką fundują judaizmi chrześcijaństwo. Teza zawarta w tytule jest prowokacją i pokazaniem innego możliwego oglądu prze-mian w świecie obserwowanych i opisywanych od początku lat sześćdziesiątych XX wieku. <em><strong>The Judaic and Christian roots of anti-globalism</strong> The article addresses the problem of globalism and anti-globalization from the perspective of Judaism and Christianity. The thesis contained in the title is a provocation and shows another possible view of the changes observed and described&

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8

Lightstone, Jack N. "Early Christianity’s Polemical views of Jews and Judaism: a Sociological Perspective." Culture 7, no. 2 (2021): 3–10. http://dx.doi.org/10.7202/1078962ar.

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Early Christians had no single, shared perception of Jews and of Judaism. For some, Jews are demonic, while for others, they provide access to heaven’s blessings. It appears difficult to account for such variation in theological terms alone. Rather, distinctive social patterns extant in Late Antique Christianity better explain either the abhorrence of, or fascination with, Jews and Judaic rites. One such social pattern characterizes emergent Roman orthodoxy. Another reflects an earlier, more decentralized Christianity which persisted alongside the former well into the late 4th century, if not

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9

Grafton, Karla Fackler. "Eerdmans Dictionary of Early Judaism." Theological Librarianship 4, no. 1 (2011): 103–4. http://dx.doi.org/10.31046/tl.v4i1.184.

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10

Wright, J. Edward, and James C. VanderKam. "An Introduction to Early Judaism." Journal of the American Oriental Society 122, no. 1 (2002): 174. http://dx.doi.org/10.2307/3087715.

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11

Williams, C. H. "An Introduction to Early Judaism." Journal of Semitic Studies 49, no. 1 (2004): 195–96. http://dx.doi.org/10.1093/jss/49.1.195-b.

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12

Mendelson, Alan. "Early Christianity and Hellenistic Judaism." History: Reviews of New Books 26, no. 1 (1997): 37. http://dx.doi.org/10.1080/03612759.1997.10525322.

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13

Hewitt, Marsha Aileen. "Christian anti-Judaism and early object relations theory." Critical Research on Religion 6, no. 3 (2018): 226–42. http://dx.doi.org/10.1177/2050303218800378.

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The central ideas of early object relations theory are heavily inflected with Christian anti-Judaism, particularly as found in the work of Ian Dishart Suttie, now credited as the founder of this tradition. The critique of Freud launched by Suttie repudiates Freudian theory as a “disease” inextricably connected to Freud being a Jew. Suttie’s portrayal of Judaism both conforms to and replicates those theological commitments that privilege a triumphalist, supersessionist Christianity that breaks with Judaism, understood as devoid of love, ethics, and social justice interests. The paper argues tha

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14

Moses, Robert E. "Tangible Prayer in Early Judaism and Early Christianity." Journal for the Study of the Pseudepigrapha 25, no. 2 (2015): 118–49. http://dx.doi.org/10.1177/0951820715621200.

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15

Riches, John. "Book Review: From Early Judaism to Early Church." Theology 90, no. 734 (1987): 141–42. http://dx.doi.org/10.1177/0040571x8709000218.

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16

Kinowski, Krzysztof. "Hector M. Patmore – Josef Lössl (eds.), Demons in Early Judaism and Christianity . Characters and Characteristics (Ancient Judaism and Early Christianity 113; Leiden – Boston, MA: Brill 2022)." Biblical Annals 13, no. 1 (2023): 197–200. http://dx.doi.org/10.31743/biban.14844.

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Recenzja książki: Hector M. Patmore – Josef Lössl (eds.), Demons in Early Judaism and Christianity . Characters and Characteristics (Ancient Judaism and Early Christianity 113; Leiden – Boston, MA: Brill 2022). Pp. 339. € 146.28. ISBN 978-90-04-51714-1

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17

Sato, M. "Toki, Early Judaism and the Bible." THEOLOGICAL STUDIES IN JAPAN, no. 34 (1995): 103–6. http://dx.doi.org/10.5873/nihonnoshingaku.1995.103.

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18

Matsunaga, K. "K. Tsuchido : Early Christianity and Judaism." THEOLOGICAL STUDIES IN JAPAN, no. 38 (1999): 67–73. http://dx.doi.org/10.5873/nihonnoshingaku.1999.67.

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19

Evans, Craig A. "The Eerdmans Dictionary of Early Judaism." Bulletin for Biblical Research 23, no. 2 (2013): 275–77. http://dx.doi.org/10.2307/26424697.

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20

Rajak, Tessa. "The Eerdmans Dictionary of Early Judaism." Journal of Jewish Studies 63, no. 2 (2012): 359–61. http://dx.doi.org/10.18647/3099/jjs-2012.

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21

Zur, Uri, and Yehuda Ashkenazi. "Land Surveying Tube in Early Judaism." Review of Rabbinic Judaism 15, no. 2 (2012): 176–89. http://dx.doi.org/10.1163/15700704-12341236.

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Abstract B. Erubin 43b describes a special tube of Rabban Gamaliel, with which he was able to measure distances of up to two thousand cubits on a plane, and which he would also use to measure the depth of ravines. With this tube, he could also measure angles, or at least set the tube on a specific angle to measure distances using congruent triangles. Although the method of measurement presented in the Talmud is not clear, very few sages thoroughly studied or interpreted the measurement method. Some have understood the method, on the basis of their own contemporary mathematical knowledge, while

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22

Newsom, Carol. "Sectarianism in Early Judaism: Sociological Advances." Journal for the Study of Judaism 41, no. 3 (2010): 376–77. http://dx.doi.org/10.1163/157006310x503685.

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23

Paget, James Carleton. "Anti-Judaism and Early Christian Identity." Zeitschrift für Antikes Christentum 1, no. 2 (1997): 195–225. http://dx.doi.org/10.1515/zach.1997.1.2.195.

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24

de Looijer, Gwynned. "Sectarianism in Early Judaism: Sociological Advances." Dead Sea Discoveries 18, no. 2 (2011): 253–55. http://dx.doi.org/10.1163/156851711x581425.

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25

Rogan, Wil. "Purity in Early Judaism: Current Issues and Questions." Currents in Biblical Research 16, no. 3 (2018): 309–39. http://dx.doi.org/10.1177/1476993x17751160.

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The study of purity has become a crucial undertaking in the scholarly quest to understand the social and theological dimensions of early Judaism and the texts that early Jews both formed and were formed by. This article surveys scholarly literature on purity in ancient and early Judaism, in order to identify and address four areas of critical inquiry that ought to be taken into consideration when questions about purity arise in the study of early Jewish writings: (1) the conceptualization of purity as a symbolic system; (2) the distinction between kinds of purity (ritual, moral, and genealogic

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26

Rosen-Zvi, Ishay. "Pauline Traditions and the Rabbis: Three Case Studies." Harvard Theological Review 110, no. 2 (2017): 169–94. http://dx.doi.org/10.1017/s0017816017000037.

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The comparative study of Paul and the rabbis, an interest of students of the New Testament ever since Christian Hebraism, radically changed in the second half of the twentieth century. If “the study of relations between Judaism and early Christianity, perhaps more than any other area of modern scholarship, has felt the impact of World War II and its aftermath,” then, within this, Pauline scholarship has felt this impact the most. Various post-Holocaust studies read Paul not only in connection to early Judaism but specifically to rabbinic Judaism, which they saw as the epitome of both halakhic

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27

Kister, Menahem. "Some Early Jewish and Christian Exegetical Problems and the Dynamics of Monotheism." Journal for the Study of Judaism 37, no. 4 (2006): 548–93. http://dx.doi.org/10.1163/157006306778946731.

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AbstractThe thesis of this article is that a Jewish theological formula or an interpretation of biblical passages which, in one period, successfully served one side of a polemic, became, in a later period and in another context, a springboard for an adversary's attack, or an insidious internal theological problem. The author attempts to illuminate the inner dynamics of Judaism as a monotheistic religion, and to observe the potential of inherent theological tensions in Judaism of the Second Temple period and rabbinic Judaism for the emergence of Christian and Gnostic theological concepts and in

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28

Hewamanage, Wimal. "A Critical Review of Dietary Laws in Judaism." International Research Journal of Engineering, IT & Scientific Research 2, no. 3 (2016): 91. http://dx.doi.org/10.21744/irjeis.v2i3.44.

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In this article, the author has already discussed about laws in Judaism, that are the key dietary laws in Judaism, commentary of dietary laws, vegetarianism and Judaism, the slaughter house, and why there are especial laws in Judaism. As a religion, contained; a great history, literature, culture and ritualistic customs it shows its identity among other world religions. Having vegetarian food has been appreciated in Judaism in its early history like other world religions. As the second step it has been allowed for vegetarian and non-vegetarian food introducing some ethical instruction on the s

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29

Tong, M. Adryael. "Protecting Difference: Protectionist Strategies and the Parting of the Ways." Method & Theory in the Study of Religion 32, no. 4-5 (2020): 364–72. http://dx.doi.org/10.1163/15700682-12341480.

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Abstract This article takes an interdisciplinary look at protectionist doxa at the intersection of two distinct fields: early Christian studies and rabbinics. I argue that both fields maintain a protectionist doxa of difference; that is, a doxa that early Christianity and rabbinic Judaism are fundamentally different from each other. This difference, which supports the constitution of each field as separate from the other, nevertheless has a secondary effect of shaping our approach to our objects of study—early Christianity and rabbinic Judaism. Specifically, this doxa of difference occludes th

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30

Luneva, Anna. "Transformation of Early Christian Ideas about Judaism (Based on the Analysis of Christian Polemic Literature of the II-III c. and its Historical and Cultural Context)." Tirosh. Jewish, Slavic & Oriental Studies 18 (2018): 30–44. http://dx.doi.org/10.31168/2658-3380.2018.18.1.2.

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II–III c. gave the world what is now called “Judaism” and “Christianity”. Two religions, which are now perceived as original and separate from each other, at that time had many intersection points. Christianity had not yet rid itself of its Jewish past, and in the Jewish environment there were many people who accepted Jesus’ messianism and converted to a new faith. However, more gentiles people in the II c. come to the Christian community, while the Jewish are closing themselves from the outside world. Christian literature directed against the Jews (Adversus Judaeos) contributed to this. Altho

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31

Trumbower, Jeffrey A. "Tolerance and Intolerance in Early Judaism and Christianity." Journal of Early Christian Studies 7, no. 2 (1999): 326–27. http://dx.doi.org/10.1353/earl.1999.0044.

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32

Sweeney, James P. "Law and Lawlessness in Early Judaism and Early Christianity." Bulletin for Biblical Research 30, no. 4 (2020): 621–23. http://dx.doi.org/10.5325/bullbiblrese.30.4.0621.

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33

Park, Sung-Ho. "The Gospel As a Source of Early Judaism: Matthew 18:10 and the Angelology of Early Judaism." Korean Journal of Christian Studies 116 (April 30, 2020): 71–104. http://dx.doi.org/10.18708/kjcs.2020.04.116.1.71.

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34

Adams, Sean A. "Book Review: Early Judaism: John. J. Collins and Daniel C. Harlow (eds.), Early Judaism: A Comprehensive Overview." Expository Times 125, no. 2 (2013): 94–95. http://dx.doi.org/10.1177/0014524613494559c.

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35

Kim, Jin Young. "Understanding the Letter to the Romans in the Sect-Cult Development of Early Churches." Religions 11, no. 5 (2020): 257. http://dx.doi.org/10.3390/rel11050257.

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This article examines how the model of sect-cult development in antiquity helps us understand Paul’s discussion of Jewish traditions in the Letter to the Romans. In the traditional Augustinian–Lutheran scholarship, Romans has often been interpreted within the binary framework of Judaism and Christianity, as Paul showcasing one of the earliest examples of Christian opposition to Judaism. Based on the recent studies on Second Temple Judaism and the modified model of sect-cult reflecting the ancient context, I argue that Romans reveals internal conflicts between cultic and sectarian tendencies pr

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36

Mirguet, Françoise. "The Study of Emotions in Early Jewish Texts: Review and Perspectives." Journal for the Study of Judaism 50, no. 4-5 (2019): 557–603. http://dx.doi.org/10.1163/15700631-12505292.

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AbstractThis article reviews recent research on emotions in the field of early Judaism, mostly in literature. The article starts with an example from the biblical story of Joseph, to illustrate the need for a culturally sensitive understanding of emotions. Various approaches to emotions are then examined: philology and the history of the self, the construction of identity, structures of power (including gender), experiences with the divine, and emotions as adaptive practices. Each section starts with a brief outline of the scholarship conducted in other fields and serving as a background for r

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37

Blackman, Jackie. "Beckett Judaizing Beckett: "a Jew from Greenland" in Paris." Samuel Beckett Today / Aujourd'hui 18, no. 1 (2007): 325–40. http://dx.doi.org/10.1163/18757405-018001024.

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Through a biographical and thematic examination of Beckett's experience of Jews, Judaism and anti-Semitism in Dublin, Germany, and France, this paper will provide new information pertinent to an understanding of Beckett's postwar ethical and aesthetic approach. I will argue that the subtle yet discernible traces of Judaic suffering and otherness which can be found in Beckett's early plays demonstrate a unique form of hypersensitivity, which, in the aftermath of the catastrophe, can be seen to embody a timely and appropriate response to the problematics of Judaic mimesis.

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38

Carneiro, Marcelo Da Silva. "Da Diáspora à Palestina: novas concepções sobre a localização dos evangelhos sinóticos." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 11 (2015): 73. http://dx.doi.org/10.20890/reflexus.v8i11.186.

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Resumo: Este artigo pretende mostrar as mudanças teóricas sobre a localização dos evangelhos sinóticos. O objetivo é demonstrar como a localização dos evangelhos sinóticos foi por muito tempo fundamentada na Tradição, e não em análise contextual. Desde os Pais da Igreja os evangelhos sinóticos foram situados em diferentes pontos do império romano, em geral fora da região siro-palestinense. Novas tendências, no entanto, tem demonstrado que Marcos, Mateus e Lucas pertencem a um gênero literário vinculado ao mundo judaico da Palestina, e seus evangelhos refletem essa proximidade cultural. A parti

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39

Schnabel, Eckhard J. "Qumran, Early Judaism, and New Testament Interpretation." Bulletin for Biblical Research 31, no. 1 (2021): 93–97. http://dx.doi.org/10.5325/bullbiblrese.31.1.0093.

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40

Howard, James M. "Studies in Ancient Judaism and Early Christianity." Bulletin for Biblical Research 27, no. 1 (2017): 116–18. http://dx.doi.org/10.5325/bullbiblrese.27.1.0116.

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41

Deines, Roland. "The Messiah in Early Judaism and Christianity." Journal of Jewish Studies 60, no. 2 (2009): 334–35. http://dx.doi.org/10.18647/2894/jjs-2009.

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42

Xeravits, Géza. "The Messiah in Early Judaism and Christianity." Journal for the Study of Judaism 40, no. 3 (2009): 456. http://dx.doi.org/10.1163/157006309x443945.

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43

Weitzman, Steven. "Revisiting Myth and Ritual in Early Judaism." Dead Sea Discoveries 4, no. 1 (1997): 21–54. http://dx.doi.org/10.1163/156851797x00245.

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44

Casey, Maurice. "Book Review: An Introduction to Early Judaism." Theology 105, no. 826 (2002): 297. http://dx.doi.org/10.1177/0040571x0210500409.

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45

Matthews, Shelly. "Book Review: An Introduction to Early Judaism." Interpretation: A Journal of Bible and Theology 56, no. 1 (2002): 109. http://dx.doi.org/10.1177/002096430005600128.

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46

Robinson, Stephen E., and John R. Levison. "Levison, "Portraits of Adam in Early Judaism"." Jewish Quarterly Review 84, no. 2/3 (1993): 350. http://dx.doi.org/10.2307/1455380.

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47

Allen, Joseph G. "God’s λόγος in James and Early Judaism". Novum Testamentum 67, № 3 (2025): 355–74. https://doi.org/10.1163/15685365-bja10099.

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Abstract The referent of the λόγος in James 1 is the subject of ongoing debate. One aspect of the debate that has not been adequately discussed is why James makes use of λόγος language in particular, as opposed to any of the other soteriological terms available to the author. This study argues that James does so because it is alluding to the powerful, creative, and instructive λόγος known from the Septuagint. Further, it will be seen that James’s appropriation of these texts is analogous to the way these texts were received by early Jewish writers like Aristobulus, Pseudo-Solomon, and Philo. T

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48

Johnson, Aaron P. "Resurrection of the Body in Early Judaism and Early Christianity (review)." Journal of Early Christian Studies 14, no. 2 (2006): 235–36. http://dx.doi.org/10.1353/earl.2006.0037.

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49

Utterback, Kristine T. "“Conversi” Revert: Voluntary and Forced Return to Judaism in the Early Fourteenth Century." Church History 64, no. 1 (1995): 16–28. http://dx.doi.org/10.2307/3168654.

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Forced to choose between conversion and death, many medieval Jews chose to be baptized as Christians. While not all Jews in Western Europe faced such stark choices, during the fourteenth century pressure increased on the Jewish minority to join the Christian majority. Economic, social, and political barriers to Jews often made conversion a necessity or at least an advantage, exerting a degree of coercion even without brute force. Once baptized these new Christians, called conversi, were required to abandon their Jewish practices entirely. But what kind of life actually awaited these converts?

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50

Coggins, Richard. "Book Review: History of Judaism III: The Cambridge History of Judaism, the Cambridge History of Judaism the Early Roman Period." Expository Times 111, no. 9 (2000): 307–8. http://dx.doi.org/10.1177/001452460011100907.

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