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Relevant bibliographies by topics / Jews and Gentiles

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Journal articles

Academic literature on the topic 'Jews and Gentiles'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2024

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Journal articles on the topic "Jews and Gentiles"

1

Rodríguez, Rafael. "The Ἰουδαῖος in Romans: First to the Gentile-Become-Jew, Then Also to the Gentile-as-Gentile". Catholic Biblical Quarterly 86, № 1 (2024): 124–43. http://dx.doi.org/10.1353/cbq.2024.a918373.

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Abstract: Pauline scholars have read ὁ Ἰουδαῖος in Romans as a native-born Jew who stands over and against τὰ ἔθνη ("the nations," or "gentiles"). The ethnonym Ἰουδαῖος, however, applied also to proselytes, to non-Jews who became Jews. Paul lived in a world in which Ἰουδαῖος applied to people Paul did not accept as Ἰουδαῖοι. In Paul's view, being a Ἰουδαῖος is an immutable, genealogical identity unavailable to anyone not born a Ἰουδαῖος. In some cases, the Ἰουδαῖος in Romans 1–3 is a so-called (or self-styled) "Jew." Paul demonstrates how gentiles' efforts at becoming a Jew ( sans scare quotes

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2

Cohen, Shaye J. D. "Crossing the Boundary and Becoming a Jew." Harvard Theological Review 82, no. 1 (1989): 13–33. http://dx.doi.org/10.1017/s001781600001600x.

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Who was a Jew in antiquity? How was “Jewishness” defined? How did a non-Jew become a Jew, and how did a Jew become a non-Jew? In their minds and actions the Jews erected a boundary between themselves and the rest of humanity, the gentiles, but the boundary was always crossable and not always clearly marked. A gentile might associate with Jews and observe Jewish practices, or might “convert” to Judaism and become a proselyte. A Jew might avoid contact with Jews and cease to observe Jewish practices, or might deny Judaism outright and become an “apostate.” Or the boundary could be blurred throug

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3

Na, Kang-Yup. "The Conversion of Izates and Galatians 2:11-14." Horizons in Biblical Theology 27, no. 1 (2005): 56–78. http://dx.doi.org/10.1163/187122005x00103.

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AbstractBut when Cephas came to Antioch, I opposed him to his face because he stood self-condemned. For before certain people came from James, he used to eat with the Gentiles. After they came, however, he drew back and kept himself separate for fear of the circumcision faction. And the other Jews joined him in this hypocrisy, so that even Barnabas was led astray by their hypocrisy. But when I saw that they were not acting consistently with the truth of the gospel, I said to Cephas in front of all of them, "If you, a Jew, live like a Gentile and not like a Jew, how is it that you force the Gen

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4

TAYLOR, JUSTIN. "The Jerusalem Decrees (Acts 15.20, 29 and 21.25) and the Incident at Antioch (Gal 2.11–14)." New Testament Studies 47, no. 3 (2001): 372–80. http://dx.doi.org/10.1017/s0028688501000224.

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The ‘Jerusalem decrees’ of Acts 15.20, 29 and 21.25 can be interpreted both as ‘Noachide commandments’, implicitly keeping the separation between Jews and Gentiles, and as analogous to the decrees for resident aliens in Lev 17–18 and elsewhere, implicitly allowing Gentiles to associate with Jews under certain conditions. What is at stake is the status to be assigned to Gentiles by the community of Jewish believers in Jesus. These interpretations correspond to the attitudes towards Gentile believers at Antioch manifested, according to Gal 2.11–14, respectively by James and by Cephas.

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5

Cohen, Yitshak. "Rabbi Meir Simcha of Dvinsk and His Attitude toward Gentiles." Review of Rabbinic Judaism 17, no. 2 (2014): 218–51. http://dx.doi.org/10.1163/15700704-12341269.

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This article examines various issues in R. Meir Simha Hacohen’s (rms) halakhic approach toward gentiles. His approach demonstrates innovation, and it attests mostly to moderation and an effort to reach a compromise with gentiles. We see that his halakhic and judicial approach does not advocate a complete detachment between Jews and gentiles; on the contrary, it encourages increased relations between them. On all the issues examined here, where the Halakhah could be interpreted in a strict manner or leniently, rms follows the approach that facilitates relations between Jews and gentiles. His po

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6

Oliver, Isaac W. "Forming Jewish Identity by Formulating Legislation for Gentiles." Journal of Ancient Judaism 4, no. 1 (2013): 105–32. http://dx.doi.org/10.30965/21967954-00401005.

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The following paper explores the formulation of universal commandments for non-Jews within the book of Jubilees and compares it with rabbinic traditions that also deal with Gentiles and law observance. The discussion concerning commandments incumbent upon all of humanity in Jubilees betrays a remarkable preoccupation with promoting the observance of particular laws (e. g., Sabbath and circumcision) for Jews alone—universal law becomes a means for highlighting Israel’s special covenantal status. The bitter opposition expressed in Jubilees against Gentiles is best understood as a polemical respo

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7

Crane, Jonathan. "Jews Burying Gentiles." Review of Rabbinic Judaism 10, no. 2 (2007): 145–61. http://dx.doi.org/10.1163/157007007783121731.

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8

Schaser, Nicholas J. "Unlawful for a Jew? Acts 10:28 and the Lukan View of Jewish-Gentile Relations." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 4 (2018): 188–201. http://dx.doi.org/10.1177/0146107918801512.

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Most scholars read Peter's claim that it is unlawful for Jews to associate with Gentiles (Acts 10:28a) as an accurate statement on Jewish-Gentile relations according to Luke. However, Luke problematizes this view by showing Peter to be unaware of Jewish-Gentile interactions that preceded him, both in Israel's Scriptures and Luke–Acts. Rather than reflecting the exclusionary state of pre-Christian Judaism, Acts 10:28a constitutes a fallacy that Luke invalidates via intertextual references to ethnic inclusivity throughout biblical history. Peter's misunderstanding provides Luke with the theologi

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9

Jung, Gi Moon. "The Role of Paul in the Mission to Gentiles of Early Christianity." Institute of History and Culture Hankuk University of Foreign Studies 87 (August 31, 2023): 141–68. http://dx.doi.org/10.18347/hufshis.2023.87.141.

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I tried to investigate to what extent Paul contributed to the gentile mission of early Christianity in this paper. The gentile mission didn't originate with Paul. Judaism, the mother religion of Christianity encouraged Jews to propagate Judaism to the gentiles in some degrees. It is unclear how the ‘law free mission’ that did not enforce the law on gentiles began. A few Jewish leaders explored the possibility, but Jewish leaders generally opposed it. The Acts of the Apostles vaguely described this. Philip's mission to the Ethiopian eunuch and Peter's mission to Cornelius may have led to

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10

Moessner, David P. "Paul in Acts: Preacher of Eschatological Repentance to Israel." New Testament Studies 34, no. 1 (1988): 96–104. http://dx.doi.org/10.1017/s0028688500022232.

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The ‘enigmatic ending’ of Acts continues to baffle the exegetes. Not the least of its difficulties is the status of ‘the Jews’ after Paul's peculiarly solemn pronouncement of Isa 6. 9–10 against a ‘closed’ and ‘hardened’ people (Acts 28. 26–27). Coming as it does as a climax to the equally ponderous pronouncements of judgment in Acts 13. 46 and 18. 6, for many scholars the cumulative, three-fold impact of this indictment resounds a note of finality, of foreclosure upon Israel which consequently consummates an era and looks ahead almost exclusively to a Gentile church. The two leading clusters

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