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Relevant bibliographies by topics / Gentiles in the Old Testament. Jews

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Academic literature on the topic 'Gentiles in the Old Testament. Jews'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Gentiles in the Old Testament. Jews"

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De Sousa, Paulo Jackson Nóbrega. "A TEMÁTICA ECLESIOLÓGICA “POVO DE DEUS” A PARTIRDE RM 9,24-29." Perspectiva Teológica 45, no. 127 (September 17, 2014): 439. http://dx.doi.org/10.20911/21768757v45n127p439/2013.

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Paulo usa pouquíssimas vezes o termo “povo” (lao,j - laos) e ainda menos o sintagma “povo de Deus”. Ele sempre o faz em citações vétero-testamentárias. Em Rm, ele o usa pela primeira vez em 9,24-29, ponto de partida deste artigo. Esta pesquisa pretende afirmar que a categoria “povo de Deus”, embora não sendo um “superconceito” eclesiológico, é uma importante temática no cenário da reflexão paulina sobre a Igreja. Ela dialoga com o tema teológico tipicamente paulino da filiação adotiva e com a teologia do chamado. Distanciando-se de toda eclesiologia de substituição, defende-se que Deus chama uma comunidade inclusiva (“nós”) dentre os gentios e dentre os judeus. Assim, confirma-se a irrevogabilidade da Palavra de Deus e a consciência de que os dons e o chamado de Deus são sem arrependimento, pois gentios e judeus se alimentam da mesma seiva e da mesma raiz (Rm 11,17).ABSTRACT: Paul, in his letters, very rarely uses the term ‘people’ (lao,j & laos) and even less the phrase ‘people of God’. He always has it in Old Testament references. In Romans, he uses it for the first time in 9:24-29, the departure point for this article. This investigation attempts to affirm that the category ‘people of God’, although not being an ecclesiological central concept (Oberbegriff), is an important theme in the Pauline reflection on the Church. It will dialogue with the typically Pauline theological theme of adoptive sonship and with the theology of the call. Distancing itself from all ecclesiology of substitution, it will argue that God calls an inclusive community (‘we’) within gentiles and within the Jews. So, having confirmed the irrevocability of the Word of God and the consciousness that the gifts and the call of God are without regret, it follows that gentiles and Jews are nourished from the same sap and the same root.

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Jongeneel, Jan. "Messianism in Linear and Cyclical Contexts." Exchange 38, no. 2 (2009): 117–33. http://dx.doi.org/10.1163/157254309x425364.

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AbstractThe Messiah figure originates from the Hebrew Bible/Old Testament. In a linear setting it interprets his person and work politically, spiritually, and apocalyptically. The New Testament applies this Hebrew concept spiritually and apocalyptically to Jesus of Nazareth: he is unrepeatably and irreversibly the Messiah/Christ of both Jews and gentiles. In the Qu'ran Jesus is known as al-Masih, but there this term merely functions as a name. However, the Islam points to the coming of the Mahdi figure at the end of the times, comparable with the Second Coming in Christianity. Therefore, the Messiah/Christ/Mahdi figure, as a unique figure, is at home in Judaism, Christianity, and Islam. These monotheistic religions place him, each in their own way, in a linear frame. In modern times cultural anthropologists and other scholars in the humanities have extended the use of the terms 'Messiah' and 'Messianism' to figures and phenomena in cyclical contexts. They do not hesitate to speak about 'the Hindu Messiah' and 'Buddhist Messianism'. The present article explores the nature of both the cyclical and linear views of time and history, investigates the birth and growth of Messianism in these specific settings, with special reference to modern developments, and compares the linear concepts of the Messiah and Messianism with the cyclical ones. At the end the article questions whether the cyclical and linear views of the Messiah and Messianism can be harmonized by the use of the spiral as bridge.

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Putra, Adi. "Memahami Bangsa-bangsa Lain dalam Injil Matius." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 1, no. 2 (December 30, 2018): 243–52. http://dx.doi.org/10.34307/b.v1i2.59.

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This article described one of the uniqueness of the Gospel of Matthew, namely: the emergence of systemic and consistent elements of other nations (gentile). Though Matthew's Gospel is a gospel written for Jews with an emphasis on fulfilling the Old Testament in Jesus and His ministry. Then, why are the elements of other nations in it? This paper answers it by looking more at the salvation (soteriology) aspects designed by God and also includes other nations in it. Abstrak: Artikel ini menjelaskan salah satu keunikan dari Injil Matius, di mana secara sistematis dan konsisten menjelaskan unsur bangsa-bangsa lain (gentile). Meskipun injil Matius ditulis kepada orang Yahudi dengan sebuah penekanan penggenapan PL dalam Yesus dan pelayanan-Nya. Lalu, mengapa unsur bangsa-bangsa lain dijelaskan secara konsisten dan sistematis di dalamnya? Penelitian ini menjawabnya dengan melihat lebih kepada aspek keselamatan yang telah didesain oleh Allah juga bagi bangsa-bangsa lain

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Walsham, Alexandra. "Miracles in Post-Reformation England." Studies in Church History 41 (2005): 273–306. http://dx.doi.org/10.1017/s0424208400000267.

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To speak of miracles in post-Reformation England may seem like something of an oxymoron. The sense of internal contradiction in my title springs from the fact that sixteenth- and seventeenth-century Protestant ministers consistently maintained that this category of extraordinary events had long since ceased. They did not deny that supernatural acts of this kind had taken place in biblical times. As set down in the books of the Old Testament, God had vouchsafed many wonders to His chosen people, the Hebrews, including the parting of the Red Sea, the raining of manna from heaven, and the metamorphosis of Aaron’s rod into a serpent. Equally, the New Testament recorded the prodigious feats performed by Christ and his apostles to convince the disbelieving Gentiles and Jews: from the raising of Lazarus and the transformation of water into wine at the marriage at Cana to curing lepers of their sores and restoring sight to the blind, not to mention the great mysteries of the Incarnation and Resurrection. But dozens of sermons and tracts reiterated the precept that God no longer worked wonders above, beyond, or against the settled order and instinct of nature – the standard definition of miracle inherited from the scholastic writings of St Thomas Aquinas. Such special dispensations were the ‘seales and testimonials’ of the Gospel. They had been necessary to sow the first seeds of the faith, to plant the new religion centring on the redemption of mankind by Jesus of Nazareth. But this gift, stressed John Calvin and his disciples, was only of ‘temporary duration’. Miracles were the swaddling bands of the primitive Church, the mother’s milk on which it had been initially weaned. Once the Lord had begun to feed His people on the meat of the Word, he expected them to believe the truth as preached and revealed in Scripture rather than wait for astonishing visible spectacles to be sent down from heaven. Although there was some uncertainty about exactly when such wonders had come to an end, Protestant divines were in general agreement that, as a species, miracles were now extinct. Christians could and should not expect to see such occurrences in the course of their lifetimes.

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deClaissé-Walford, Nancy L. "The significance of the apocryphal Greek Additions to Esther for the church today." Review & Expositor 118, no. 2 (May 2021): 161–69. http://dx.doi.org/10.1177/00346373211015354.

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Over the centuries, the Protestant church has increasingly ignored the apocryphal books of the Old Testament, including the Additions to the book of Esther. This article first outlines the extent of the apocryphal material; it then discusses its origins, purported theology, and its “canonicity” in various religious traditions; it then provides a detailed examination of the content of the Greek Additions to Esther and comments on how the Additions alter or add to an understanding of the book of Esther; finally, it offers some comments on the significance of the Greek Additions to Esther for the Church today. The study concludes that the Greek Additions to Esther are a rich resource for the Christian community, providing insight into the issues confronting the diaspora Jews as they made their way in a Gentile world and essential background information for understanding the early Christian world view, enhancing an understanding of what it means to be faithful in a world that seems not to be, and showing the evolving and ever-changing status of what is considered “scripture” today.

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Terka, Mariusz. "Nauczanie św. Augustyna o Żydach w świetle "Enarrationes in psalmos"." Vox Patrum 57 (June 15, 2012): 677–98. http://dx.doi.org/10.31743/vp.4160.

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Christian reflection of God’s Revelation, given especially in Jesus Christ, from the very beginning has developed with a personal tension between the continuing message of the Old Testament and the newness brought on by the New Covenant. The Christian attitude towards the traditions of Judaism have held a special place in this field. Many of the early Christian writers engaged in this attitude, proclaiming the superiority of the Gospel to the Law of Moses, meanwhile also underlining the idea of continuity, which occurred between the Church and Israel. These same views found their way into the teachings of St. Augustine, among others, in his Enarrationes in Psalmos. The main perspective from which he looks at this problem always remains the mystery of Christ and the Church. That is why his views are theological in nature, and not socio-political. The Synagogue, which symbolizes the Jewish people, is described by St. Augustine as a mother figure. Christ leaving her behind was due to the rejection by the Synagogue, which is – according to St. Augustine – based on a misunderstanding of the mystery of the Incarnation and the Paschal Mystery. Which is also why, Christ is left crucified for synagogue, which does not see his beauty, but only his scandal. Another metaphor, which Augustine uses to try and describe the Church and its relationship to the people of the Old Covenant, is the image of God and the physical Church building. It is based on the foundation, which is not only Christ, but also the apostles and prophets. Therefore, what determines the belonging to the Church of the Jews, as well as the Gentiles, is their regard to Christ and the prophetic-apostolic tradition. The Church – the building of God is not something newly created, but in determining its identity refers to the tradition of Israel as the chosen people and because, like him, can be called God’s heritage. His rejection by part of Israel, expressed in the crucifixion of Christ, led the division in himself. The primary legacy of Abraham has been split. Some remained the wall of the church, others turned to dust. Thus, St. Augustine teaches two types of Israel: the corporeal, which rejects Christ and the spiritual, which is the true Church. What determines the division within the chosen people, and what is the cause of this rupture, which occurs in it, is a phenomenon referred to by Augustine as the term „physicality” (meaning of the body), consisting of directing the heart towards temporal and earthly values. The physicality and the related closure to God, involves not only the opposition of the Jews against Christ himself, but also of the Church and this is expressed in the various forms of persecution of Christians. This enmity, however, does not mean their complete separation, as Augustine points out that the thread binding the Jewish people to the Church, is their common origin. Although Jews, like Esau, have lost their heritage and their place was taken by Jacob – the true Israel, or the Church, after all, he also comes from Abraham, and belongs to the chosen people. This makes the reciprocal relationship of Jews and Christians not a simple ratio of the persecutor and the persecuted, but has a deeper dimension, which takes place between the dynamics of communication and conflicts, struggles and relationships. It is because of this that, even though Jews do not recognize Christ at the time of his coming, they may still believe in Him if they have already accomplished the work of salvation, for it is He alone who restores their vision of faith. Therefore, their fate, whose image is the figure of Cain – the persecutor, turns out to be not so much intended as a providential event. The possibility of faith was open not only to the individual repenting (returning from the wrong path) Jews, but also to the whole nation.

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Zetterholm, Magnus. "'And Abraham believed'. Paul, James, and the Gentiles." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (September 1, 2003): 109–22. http://dx.doi.org/10.30752/nj.69602.

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The New Testament is basically a collection of Jewish texts written during a period when the Jesus movement was still part of the diverse Judaism of the first century. Therefore we should expect to find examples of rabbinic biblical interpretation in the New Testament. This article suggests that the apostle Paul used midrash to create an interpretation of Gen 15:6 that allowed Gentiles to be included into the covenant without prior conversion to Judaism (Romans 4:1-12). It is argued that James, the brother of Jesus, in his interpretation of the same verse (James 2:14-24) also used midrash in order to create an interpretation that contradicted that of Paul. It is likely that this reflects an intra-Jewish debate concerning the salvation of the Gentiles. While the majority of Jews within the Jesus movement neither seem to have agreed that Gentiles were not to become Jews, nor were they obliged to observe the Torah, Paul’s solution of including the Gentiles into the covenant may have been perceived as a threat to Jewish ethnic and religious identity.

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CARRETE PARRONDA, Carlos. "Polémica judeo-cristiana en los Reinos hispánicos." Revista Española de Filosofía Medieval 3 (October 1, 1996): 31. http://dx.doi.org/10.21071/refime.v3i.9715.

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Medieval controversies between Jews and Christians in the Spanish Kingdoms. In the old spanish Kingdoms there were big controversies between Christians and Jews. The two religions based their own credencies on the Old Testament, but the Christians one also added the New Testament. Another difference lies on the different interpretation of the textual tradicion: the Christians use the allegorical method, the Jews follow the litteral one.

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Artemi, Eirini. "The Psalms, the Hymns, and the Texts of the Old Testament and Their Use in Holy Monday and Tuesday." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 65, no. 2 (December 30, 2020): 113–32. http://dx.doi.org/10.24193/subbto.2020.2.08.

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"Abstract The worship of the Orthodox Eastern Church involves a multitude of references hints and images of the Old Testament, in all the sequences (liturgies) and hymns. Particularly in the Holy and Great Week, the texts of the Old Testament are used with particular emphasis. On Holy Monday and on Holy Tuesday there is use of the texts of the Old Testament. Holy and Great Monday, Tuesday and Wednesday remind us of the eschatological meaning of Pascha. In this paper we are going to analyze the real and deep influence of the Old Testament to these days of Holy Monday and Tuesday and why the Orthodox Church chose to use the Old Testament although the Jews refused Christ and led him to death. The goal is to show that Orthodox Greek Christians use these texts from the Old Testament because they have no hostile attitude against Jews. Keywords: Old Testament, Holy Week, Holy Monday, Holy Tuesday, liturgy, psalms"

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Ziegler, Philip G. "“Peace through the Cross”." Journal of Reformed Theology 14, no. 3 (August 27, 2020): 229–45. http://dx.doi.org/10.1163/15697312-01403011.

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Abstract Central to Markus Barth’s work as a New Testament exegete was the pursuit of an ever more responsible interpretation of the letters of the apostle Paul that combined rigorous historical and theological concerns into a form of “biblical theology.” The culmination of this endeavour is unarguably his two-volume commentary on Ephesians. This essay explores the central claims advanced in that commentary with an especial focus on Barth’s claim that Ephesians 2:11–22 represents a high point in Paul’s witness concerning Jews and Gentiles. It goes on to demonstrate how Barth understood justification as the ‘sociohistorical’ outworking of God’s reconciling act in Jesus Christ. It concludes by examining some of the consequences of Barth’s contentions for orienting Christians toward the important task of Jewish-Christian relations in the present.

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Dissertations / Theses on the topic "Gentiles in the Old Testament. Jews"

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Usue, Emmanuel Ordue. "The place of non-Jews/foreigners in the early post-exilic Jewish community in Ezra and Nehemiah." Diss., Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-02052004-102606.

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Meek, James A. "The Gentile mission in Old Testament citations in Acts text, hermeneutic, and purpose /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p020-0240.

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Darling, Timothy. "A soteriology of the Moabites illustrating how the Lord worked with Gentiles in the Old Testament." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Hamilton, Karen A. "A light for revelation to the gentiles, preaching the Old Testament in the United Church of Canada." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ65191.pdf.

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Moore, Megan Bishop. "Philosophy and practice in writing a history of ancient Israel /." New York [u.a.] : T & T Clark, 2006. http://www.loc.gov/catdir/toc/ecip0610/2006007656.html.

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Zugl.: @Diss.
Includes bibliographical references and index. Current philosophical issues in history writing -- Evaluating and using evidence -- Assumptions and practices of historians of ancient Israel -- In the mid-twentieth century -- Assumptions and practices of minimalist historians of ancient Israel -- Non-minimalist historians of ancient Israel.

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Young, Stephen L. "They will shine like the stars of heaven early Jewish angelic resurrection and exaltation-of-the-righteous traditions in the Hellenistic matrix /." Philadelphia, PA : Westminster Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.036-0393.

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Thesis (Th. M.)--Westminster Theological Seminary (Philadelphia, Pa.), 2008.
Typescript. Includes vita. Description based on print version record. Includes bibliographical references (leaves 126-139).

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Giffone, Benjamin D. "From time-bound to timeless : the rhetoric of lamentations and its appropriation." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20205.

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Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This study postulates a unifying rhetorical function for the book of Lamentations during the Persian period. After the destruction of the temple in 587 BCE, the people of Judah were geographically scattered and religiously and culturally fragmented. Lamentations, with its ahistorical, timeless character, its acrostic form, its posture of protest, and its totalizing references to all the different classes and groups of Judahites, became a rallying point for Jews seeking restoration after the exile, as well as a perpetual reflection on YHWH’s role in human suffering for oppressed Jews in many places and at many times through history. The historical component of this study seeks to establish the fragmentation of Judah and the goals of the various Judahite groups during the Persian period. The literary component attempts to demonstrate Lamentations’ suitability as a portable, timeless expression of suffering before YHWH, and as a source of imagery and motivation for Jewish restoration hopes. This study contributes to the understanding of the formation of Jewish identity, which since the destruction of the first temple has been shaped by minority status in nearly every cultural context, and by the evolution of a portable, textual religion. This study concludes that the preservation of the book of Lamentations was both a reflection of and a contribution to these two aspects of Jewish identity. This study also contributes to the interpretation of Lamentations—and the genre of communal lament—as literature and liturgy. It also explores the possibility of literary connections between Lamentations, Isaiah 40-55, and the genre of penitential prayers.
AFRIKAANSE OPSOMMING: Hierdie studie postuleer ‘n verenigende retoriese funksie vir die boek Klaagliedere gedurende die Persiese periode. Na die vernietiging van die tempel in 587 vC was die inwoners van Juda geografies versprei en godsdienstig en kultureel gefragmenteer. Klaagliedere se ahistoriese en tydlose karakter, die akrostiese vorm, die geneentheid tot protes, en die totaliserende verwysings na al die verskillende klasse en groepe van Judeërs, het ‘n aanhakpunt geword vir Jode wat heropbou na die ballingskap nagestreef het, asook vir die voortgaande nadenke by onderdrukte Jode in baie plekke en tye deur die geskiedenis, oor Jahwe se rol in menslike lyding. Die historiese komponent van hierdie studie probeer die fragmentering van Juda gedurende die Persiese periode vasstel, asook die doelwitte van die verskillende groepe in Juda. Die literêre komponent poog om te illustreer dat Klaagliedere uitermate geskik was as oordraagbare, tydlose uitdrukking van lyding voor Jahwe, en dat dit ‘n bron van verbeelding en motivering vir die Joodse heropbou-hoop was. Die studie dra by tot die verstaan van die vorming van Joodse identiteit wat sedert die vernietiging van die eerste tempel sterk beïnvloed is deur hul minderheidstatus in byna elke kulturele konteks, maar ook deur die ontwikkeling van ‘n oordraagbare, tekstuele godsdiens. Hierdie studie kom tot die gevolgtrekking dat die bewaring van die boek Klaagliedere beide ‘n nadenke oor en ‘n bydrae tot hierdie twee aspekte van Joodse identiteit was. Die studie maak ook ‘n bydrae tot die interpretasie van Klaagliedere—asook die genre van gemeenskaplike klag—as literatuur en liturgie. Dit ondersoek ook die moontlike literêre verhoudings tussen Klaagliedere, Jesaja 40-55 en die genre van boetepsalms.

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Balbier, Michael. "A biblical theology of the strangers in Israel." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Lincicum, David Nathan. "St. Paul's Deuteronomy : the end of the pentateuch and the apostle to the gentiles in Second Temple Jewish context." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:9db626e8-7858-4fe4-be80-ac2e82bbd38f.

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Amid the recent turn to Paul’s reading of Scripture, the role Deuteronomy plays in his letters has generally been examined in individual citations without regard to the larger role Deuteronomy plays in Paul’s letters, or with an exclusive focus on either the theological or the ethical importance of Deuteronomy for Paul. In contrast, this study argues that Paul read Deuteronomy with three interlocking construals (as ethical authority, as theological authority, as an interpretation of Israel’s history), each equally basic. These construals can be combined to achieve a sense of the shape of Paul’s Deuteronomy as a whole. In order to ascertain and specify these construals, Paul’s engagement with Deuteronomy is examined as an instance of Jewish engagement with the book. Part I, therefore, supplies the historical conditions of Paul’s and other Jewish authors’ encounter with the scroll of Deuteronomy (Chap 2). On this basis, Part II proceeds to survey the major Jewish interpreters of Deuteronomy from the 3rd c. BCE to the 3rd c. CE (Chaps. 3-8). Because Paul is himself a Jewish author, this study foregoes the traditional bi-partite thesis division into “background” and Paul, opting instead to see Paul as one in a chain of Jews who turned to Deuteronomy to make sense of the present. These chapters thus also provide a sustained analysis of Deuteronomy’s broader effective history in Second Temple Jewish writings – and, in a few cases, beyond. In light of the range of interpretations to which Deuteronomy was susceptible, the concluding chapter examines what is distinctive about the shape of Paul’s Deuteronomy and what contribution this may make to debates on Pauline theology and to the study of Second Temple Jewish biblical interpretation.

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Olmstead, Wesley G. "Matthew's trilogy of parables : the nation, the nations and the reader in Matthew 21.28 - 22.14 /." Cambridge [u.a.] : Cambridge Univ. Press, 2003. http://www.loc.gov/catdir/toc/cam031/2003053192.html.

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Books on the topic "Gentiles in the Old Testament. Jews"

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Die Fremdvölkersprüche bei Amos und Jesaja: Studien zur Eigenart und Intention in Am 1,3-2,3.4f und Jes 13,1-16,14. Berlin: Philo, 2002.

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Hagedorn, Anselm C. Die Anderen im Spiegel: Israels Auseinandersetzung mit den Völkern in den Büchern Nahum, Zefanja, Obadja und Joel. Berlin: De Gruyter, 2010.

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Die Anderen im Spiegel: Israels Auseinandersetzung mit den Völkern in den Büchern Nahum, Zefanja, Obadja und Joel. Berlin: De Gruyter, 2010.

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Old Testament history. Grand Rapids, Mich: Zondervan Pub. House, 1998.

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1935-, Rogerson J. W., and Rogerson J. W. 1935-, eds. The Old Testament world. 2nd ed. Louisville, Ky: Westminster John Knox Press, 2006.

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Premstaller, Volkmar. Fremdvölkersprüche des Ezechielbuches. Würzburg: Echter, 2005.

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Bible history: Old Testament. Peabody, Mass: Hendrickson Publishers, 1995.

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McKenzie, John L. A theology of the Old Testament. Lanham, MD: University Press of America, 1986.

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R, Davies Philip, ed. The Old Testament world. Englewood Cliffs, N.J: Prentice-Hall, 1989.

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Yes, God of the gentiles, too: The missionary message of the Old Testament. Wheaton, Ill: Billy Graham Center, Wheaton College, 1994.

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Book chapters on the topic "Gentiles in the Old Testament. Jews"

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Bibliowicz, Abel Mordechai. "The Anti-Jewish Strand in the New Testament." In Jews and Gentiles in the Early Jesus Movement, 1–10. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281104_1.

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Stemberger, Günter. "Chapter Fifteen. Exegetical Contacts between Christians and Jews III the Roman Empire." In Hebrew Bible / Old Testament. I: From the Beginnings to the Middle Ages (Until 1300). Part 1: Antiquity, 569–86. Göttingen: Vandenhoeck & Ruprecht, 1996. http://dx.doi.org/10.13109/9783666536366.569.

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Suermann, Harald. "The Old Testament and the Jews in the dialogue between the Jacobite Patriarch John I and ‛Umayr ibn Sa‛d al- An¡…r†." In Eastern Crossroads, 131–42. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463212827-010.

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"Voltaire’s reading of the Old Testament." In Voltaire's Jews and Modern Jewish Identity, 119–48. Routledge, 2012. http://dx.doi.org/10.4324/9780203895559-13.

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"The Peking Translating Committee and S. I. J. Schereschewsky’s Old Testament." In Jews in China, 87–98. Penn State University Press, 2019. http://dx.doi.org/10.5325/j.ctv14gpgr0.8.

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"5 The Peking Translating Committee and S. I. J. Schereschewsky’s Old Testament." In Jews in China, 87–98. Penn State University Press, 2019. http://dx.doi.org/10.1515/9780271085876-006.

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Porter, James I. "Old Testament Realism in the Writings of Erich Auerbach." In Jews and the Ends of Theory, 187–224. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823282005.003.0009.

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This chapter studies the work of the German literary critic Erich Auerbach, who wrote in response to the historical upheaval of the mid-twentieth century as a form of historical engagement. In his work, Auerbach endeavors to portray the evolution of historical consciousness in the West and the discovery of the human and social worlds it yielded. He reflects on this evolution in relating the narrative of realism. In this account, realism is not a literary genre, but rather the evolving recognition of human consciousness of its own conditions, the growing awareness, that is, that reality and the real inhere in the sensuous, the mundane, and the human. At the center of this narrative, Auerbach places Judaism and its heritage rather than Christianity. For Auerbach, history and historical consciousness first appear in the Jewish biblical stories, which provide in turn the structure and the framework for all subsequent expressions of historical thought and experience.

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Cohen, Charles L. "2. Jews, Gentiles, and Christians (200 bce–200 ce)." In The Abrahamic Religions: A Very Short Introduction, 24–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780190654344.003.0002.

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“Jews, Gentiles, and Christians (200 BCE–200 CE)” describes the period from 200 bce to 200 ce, when Christianity arose within the context of Second Temple Judaism. Jesus of Nazareth may be best understood as an itinerant preacher within Jewish apocalyptic tradition, and Christianity as initially a Jewish sect. But it soon became something else, attracting Gentiles while absorbing influences from the peoples it encountered. This intercultural dynamic is revealed in the writings that became Christians’ holy texts—the New Testament—and in their efforts to simultaneously recruit and differentiate themselves from Jews, who “desire signs,” and “Greeks,” who “desire wisdom” (1 Cor. 1:22).

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"chapter 8. Old Testament Realism in the Writings of Erich Auerbach." In Jews and the Ends of Theory, 187–224. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823282029-009.

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Heinz, Hanspeter. "Contempt for the Jews and Disregard for the Old Testament:." In Transforming Relations, translated by Johanna Schmid, 421–44. University of Notre Dame Press, 2010. http://dx.doi.org/10.2307/j.ctvpj7fs1.26.

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