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Journal articles on the topic "Jews Joden"
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Steinhardt, Nancy Shatzman. "The Chinese Jews of Kaifeng: A Millennium of Adaptation and Endurance. Edited by Anson H. Laytner and Jorden Paper. pp. xx and 270. Lanham, Boulder, New York, London, Lexington Books, 2017." Journal of the Royal Asiatic Society 29, no. 3 (2019): 558–61. http://dx.doi.org/10.1017/s1356186319000014.
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Bitzur, Avi. "The Hague International Court of Law and Israel The Jewish Settlements A Reflection to the Nearest Past." International Journal of Social Science Studies 9, no. 3 (2021): 57. http://dx.doi.org/10.11114/ijsss.v9i3.5206.
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One of the major problems that the hague international court of law is trying to deal with is the question about the legality of the jewish settelments at the west bank of the Jorden river-one of the outcomes from the 1967 war. Throughout history, the treatment of non-combatant civilian populations has been examined from various angles, most prominently with respect to the issue of the displacement of those on the losing side of a conflict, while the victorious party often settles the seized land with "less desirable" elements within its own population.[1]This phenomenon is repeated in the exile of the Jewish people throughout history; the exile of criminals from England to Australia between 1788 and 1868; and in the appalling efforts of ethnic cleansing pursued by the Nazis in the Second World War, the Soviet Union's purge in Eastern Europe the 1950s, or the French rule of Algeria.[2]This has been the case in countless wars and conflicts worldwide, one of the most prominent of which is the Israeli-Palestinian conflict. Here, the issue at heart is Jewish settlement in an area the Palestinians call the "West Bank" of the Jordan River and that Jews refer to as "Judea and Samaria" and see as an inextricable part of their ancestral homeland, of which they had been robbed and which they liberated.On November 18, 2019, US Secretary of State Mike Pompeo announced an announcement that in this article I wish to examen as a reflection to the major problem that the hague court of law call that this is "a crime of war" and Israel call it "our legal right"-who is on the right side? At first glance, this statement seems to contradict everything that has been said, done statement? Or is it that the concept of "illegal settlements" is a distortion of the Geneva Convention?[3]The first chapter of this essay focuses on international law and whether it is a doctrine set in stone or a mutable fabric of woven conventions, including some that may be politically motivated or biased with respect to a certain issue, namely, populating disputed areas with the people of a party perceived as an occupying force.The second chapter of this essay focuses on the dispute over the settlement enterprise in the Israeli-Palestinian case and how it is viewed from a number of completely different perspectives.The third chapter of this essay focuses on the circumstances and motives that drove the latest American administration to make such a controversial statement.the big question is are these circumstances still valid under a new American regime? how such statement affects the Hauge court decisions about investigate the so called war crimes made in Israel?The final chapter of this essay will summarize and attempt to predict the future results of this move: Whether Israel — as the Palestinians have already warned[4] — plans to exploit the court move in favor of annexing areas it perceives as a bulwark against threats to its sovereignty, such as the Jordan Valley; or whether this move will brace the parties' ability to, for example, explore a land swap, and will this render the two-state solution[5] upon which the Israeli-Palestinian peace process has been so far based invalid.This paper will try to outline the possibilities this decision of the court may herald, and delve into its implications, reasoning, and potential consequences. On this days that we make the scope on the Hague court to check Israel crime of war this essay will try to open another scope to events that occurred only three years ago.[1] Morgenthau, H. J. (1948). Politics Among Nations: The Struggle for Power and Peace, New York, Alfred A. Knopf, p.50[2] Barclay, F (2017). "Settler colonialism and French Algeria" in Settler Colonial Studies, Vol. 8, no.2, pp.115-130[3] Baker, Alan (2019). "The Legality of Israel’s Settlements: Flaws in the Carter-Era Hansell Memorandum," Jerusalem Center for Public Affairs[4] Kuttab, Daoud (2019). "Pompeo's gift to Netanyahu might bring about new Israeli annexation," Al-Monitor.com[5] The two-state solution to the Israeli–Palestinian conflict envisages an independent Palestinian state alongside the State of Israel, west of the Jordan River. It is at the core of the 1993 Oslo Accords signed between the parties.
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Van Oort, J. "Augustinus en de Joden: een inleidend overzicht." Verbum et Ecclesia 30, no. 1 (2009). http://dx.doi.org/10.4102/ve.v30i1.78.
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The article explores how Augustine of Hippo (354-430) deals with the Jews and Judaism. First it investigates the occurrence and meaning of the word �Iudaeus� in Augustine�s works. It turns out that Augustine, unlike many a predecessor, does not make a sharp distinction between �Hebrew�, �Israelite�, and �Jew�. Mainly on the basis of The City of God the role of the Jews in history is discussed. According to Augustine, all true believers (even those living before the time of Jesus) are �Christ believers� and are considered to belong to Christ�s body, the Church. The diaspora of the Jews is evaluated both negatively and positively: negatively as a consequence of �their putting Christ to death�; positively since through the dispersion of the Jews their Scriptures have been dispersed as well and so provide �testimony to the truth taught by the Church�. The so-called �mark of Cain� can not be interpreted as a predominantly positive sign: it provides protection indeed, but this divine protection is, once again, �for the benefit of the Church�. Contrary to some current opinion, it is stressed that Augustine knew contemporary Jews in Roman North Africa quite well.
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Van Zyl, D. M. "Die onkunde van die Jode en hulle verwerping van die evangelie." HTS Teologiese Studies / Theological Studies 44, no. 4 (1988). http://dx.doi.org/10.4102/hts.v44i4.2246.
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The ignorance of the Jews and their rejection of salvation The aim of this paper is to answer the question on just how much the Jews could rely on their ignorance in rejecting Jesus Christ and his message of salvation. This could not be answered without viewing Luke's attitude towards the Jews. The paper argues further that the predestination of God played a significant role. In the end the whole question is concerned with the conversion of the Jews after their 'previous state of ignorance'.
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de Boer, Erik. "Calvijns uitleg van Romeinen 9-11 tegen de achtergrond van de geschiedenis van de exegese van Origenes tot de Glossa ordinaria." Koers - Bulletin for Christian Scholarship 82, no. 2 (2018). http://dx.doi.org/10.19108/koers.82.2.2351.
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The purpose of this article is to listen to John Calvin’s view on the place of Israel from his exegesis of Romans 9-11, against the backdrop of the history of Christian exegesis of this same passage. After establishing that Calvin’s view of Israel and the Jews was primarily determined by his biblical exegesis (and not so much by any noteworthy interaction with the Jews of his time), the historical voices of Origen, Ambrose, Augustine, Pelagius and Glossa Ordinaria are explored. In the last part Calvin’s exegesis of Romans 9-11 is investigated. This investigation makes clear that Calvin is not caught up in a dogmatic discussion of predestination, but that he rather focuses on Paul’s preaching with regards to Israel. There is the scandalum of Israel’s unbelief whereby the visible body of the people of Israel has been generally rejected. But this is not a complete rejection. The secret election of God means that there is still an adoption, which is completely grounded in God’s grace. Calvin has a broad understanding of ‘Israel’ which includes both Jewish and gentile Christians. But for the reformer of Geneva the Jews always remain the firstborn in God’s house. Regarding the Jewish people as a collective, Calvin does not harbour any particular expectations. Opsomming Die doel van hierdie artikel is om te luister na Johannes Calvyn se visie op die plek van Israel vanuit sy eksegese van Romeine 9-11, teen die agtergrond van die geskiedenis van die Christelike Bybeluitleg van dieselfde gedeelte. Nadat vasgestel is dat Calvyn se visie op Israel en die Jode primêr bepaal is deur sy Bybeluitleg (en nie soseer deur enige noemenswaardige omgang met die Jode van sy tyd nie), klink agtereenvolgens die stemme van Origenes, Ambrosius, Augustinus, Pelagius en die Glossa Ordinaria. In die laaste gedeelte word Calvyn se eksegese van Romeine 9-11 ondersoek. Hierdie ondersoek maak duidelik dat Calvyn nie vasgevang is in ’n dogmatiese behandeling van die uitverkiesing nie, maar dat hy eerder die aandag rig op Paulus se prediking met betrekking tot Israel. Deur die scandalum van Israel se ongeloof is daar ’n algemene verwerping van die sigbare volk. Maar dit is geen algehele verwerping nie. Die geheime uitverkiesing van God beteken dat daar steeds ’n aanneming is, wat volledig in God se genade gegrond is. Calvyn het ’n breë verstaan van ‘Israel’ – dit sluit sowel Joodse Christene as Christene uit die heidendom in. Vir die Geneefse hervormer bly die Jode egter altyd die eersgeborenes in God se huis. Wat betref die Joodse volk as kollektief, koester Calvyn geen besondere verwagting nie.
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Kakwata, Frederick. "An inquiry into socio-historical factors contributing to poverty within the Early Church in Palestine." In die Skriflig/In Luce Verbi 49, no. 1 (2015). http://dx.doi.org/10.4102/ids.v49i1.1993.
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This article seeks to investigate the root causes of poverty in the early Christian community.The view that is put forward and argued in this article is that poverty was widespread in early Christianity with particular reference to the converted Jews in Palestine. This was the result of socio-historical factors, namely the Israelites’ contact with Canaanites during the conquest,and the implementation of the secular leadership paradigm derived from those paga n nations around Israel, which led to their subjugation under the oppressive and exploitative and economic structures of the Roman Empire. For that reason many believers, newly converted Jews, at that time were destitute and impoverished as they belonged to the lower classes in society. In spite of this state of affairs, the early Christians in Jerusalem seemed to have faced the challenges of poverty with a measure of success as can be attested by the statement ‘for there was no needy person amongst them …’ (Ac 4:34).’n Ondersoek na sosio-historiese faktore wat tot armoede binne die vroeë Christelikekerk in Palestina bygedra het. Die doel van hierdie artikel is om die grondoorsake van armoede in die vroeë Christelike gemeenskap te ondersoek met spesifieke verwysing na die bekeerde Jode in Palestina. Die standpunt wat in hierdie artikel gestel en beredeneer word, is dat armoede algemeen in die vroeë Christendom voorgekom het. Dit was as gevolg van verskeie sosio-historiese faktore, waaronder die Israeliete se kontak met die Kanaäniete ná die inname, asook die instelling van die sekulêre paradigma oor leierskap wat Israel aan die naburige heidennasies ontleen het en wat op hulle verknegting onder die Romeinse Ryk se onderdrukkende en uitbuitende strukture uitgeloop het. ’n Groot aantal gelowiges, bekeerde Jode, was in daardie tyd behoeftig en armoedig omdat hulle deel van die laer klasse in die samelewing was. Tog, ten spyte van hierdie omstandighede, het die vroeë Christene in Jerusalem klaarblyklik die uitdaging van armoede met ’n mate van sukses gehanteer, soos die stelling getuig: ‘Nie een van hulle het gebrek gely nie …’ (Hand 4:34).
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Yde, Jacob C., Kai Finster, Teresa G. Bárcena, and Niels Tvis Knudsen. "Er vi alene i universet? - fra Jens Lyn til Astrobiologi." GeologiskNyt, no. 4 (August 1, 2009). http://dx.doi.org/10.7146/gn.v0i4.3519.
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<div>Et af de helt store videnskabelige&nbsp;og eksistentielle sp&oslash;rgsm&aring;l er, om&nbsp;der er liv andre steder end p&aring; Jorden&nbsp;&ndash; og hvis der er, hvilke livsformer&nbsp;kan vi s&aring; forvente at m&oslash;de, og hvor&nbsp;skal vi i givet fald lede efter det. I&nbsp;f&oslash;rste omgang m&aring; vi rette &oslash;jnene&nbsp;mod vores egen planet, hvor vi&nbsp;stadig overraskes af is&aelig;r mikroorganismers&nbsp;tilpasning til ekstreme&nbsp;livsbetingelser.</div>
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Dube, Zorodzai. "The discursive cultural representations of Gentiles: A contextual approach using migration theory." In die Skriflig/In Luce Verbi 48, no. 1 (2014). http://dx.doi.org/10.4102/ids.v48i1.1380.
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How are social boundaries created and how are they maintained? To an extent, the way people look, dress and talk demarcates cultural markers that distinguish them from others − hence, giving them a sense of self-categorisation and self-identity. However, with time such collective identity might need readjustment when people from another culture become insiders and neighbours within the perceived social boundaries. Regarding this, James Dunn noted that a challenge of social cohesion between the Jews and the Gentiles existed during the 1st century, necessitated by the conversion of Gentiles to Christianity. In response, to keep their exclusive collective identity, the Jews demanded that the Gentiles observe Jewish law. This article develops Dunn’s view that the observance of Jewish law provided implicit social exclusion strategies towards the Gentiles. However, Dunn did not elaborate further concerning the strategies upon which Gentiles were excluded. As contribution to fill that void, this article drew on strategies of inclusion and exclusion from the analogy of migration in South Africa and elsewhere.Hoe word sosiale en kulturele grense geskep en onderhou? Tot ’n mate bewerkstellig die manier waarop mense uiterlik voorkom, aantrek en praat kulturele kenmerke wat sekere groepe van ander onderskei, en verleen so aan hulle ’n bepaalde identiteit en klassifisering. So ’n gemeenskaplike identiteit moet mettertyd aangepas word as mense van ander kulture met ander gebruike deel word van die binnekring. In hierdie verband merk James Dunn op dat, in die eerste eeu na Christus, die Jode en heidene aangespoor is tot ’n samehorigheidsgevoel wat deurdie bekering van heidene tot die Christendom genoodsaak is. In reaksie hierop het die Jode aanvanklik verwag dat die heidene die Joodse wet moes nakom. Hierdie artikel bou op Dunn se siening, naamlik dat die onderhouding van die Joodse wet sosiale strategieë ontwikkel het wat die heidene onvoorwaardelik uitgesluit het. Dunn brei egter nie verder oor die sogenaamde strategieë uit nie. In hierdie artikel word gepoog om hierdie leemte aan te vul deur middel van ’n vergelyking met kontemporêre migrasie in Suid-Afrika en die strategieë van insluiting en uitsluiting wat bespeur word in sulke kontekste, te verdiskonteer.
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Hejlsted, Anne, Pernille Lomholt, Gerda Bonderup, et al. "Dette nummers samlede anmeldelser." Kvinder, Køn & Forskning, no. 3 (October 29, 1998). http://dx.doi.org/10.7146/kkf.v0i3.28451.
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I dette nummer anmeldes følgende:"Nordisk kvindelitteraturhistorie 4, På jorden.", "Til døden os skiller" (Jens Andersen) og "Tove Ditlevsen. Myte og liv" (Karen Syberg), "Feberens ville rose. Tre omsorgssystemer i tuberkulosearbeidet 1900-1960" (Ida Blom), "Det kønnede samfund" (red.: Ann-Dorthe Christensen, Anne-Birthe Ravn og Iris Rittenhofer), "En køn historie om elektronikarbejde. Kønsarbejdsdeling og ligestilling på det ikke-faglærte industrielle arbejdsmarked 1945-1993" (Vibeke Kold), "Lone Mothers in European Welfare Regimes - Shifting Policy Logics" (Jane Lewis) og "Enemorfamilien" (Maren Bak), "Accepting Population Control-Urban Chinese Women and the One-Child Family Policy" (Cecilia Nathansen Milwertz), "Kvinden er død. Hurra?" (Bente Schwartz), "Rødstrømperne 1-2. Den danske Rødstrømpebevægelses udvikling, nytænkning og gennemslag 1970-1985" (Drude Dahlerup), "Uddannelsesplanlægning som ligestillingsredskab" (Arbejdsmarkedsstyrelsens arbejdsnotat nr. 29 1998, 87 s.) og "Det hele liv" (Kvindeligt Arbejderforbunds uddannelsesindsats 1985-1997, 159 s.)
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Pohlmann, Martin H. "Embracing a vision of the New Jerusalem (Rv 21:1−22:5) to impact on life and society." In die Skriflig/In Luce Verbi 49, no. 2 (2015). http://dx.doi.org/10.4102/ids.v49i2.1854.
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Apocalyptic biblical literature has played a significant role in motivating and mobilising Christians. As part of this genre, the Apocalypse of John has played this mobilising role within the church throughout its history. Jerusalem is often incorporated into this genre to conjure up different emotions and images to impact many different people. For example, the Jew annually recites the words to fellow Jews at every Passover meal: ‘Next year in Jerusalem’. Most Christians know the hymn ‘The holy city’, originally penned by Frederic Weatherly in 1892. It lifts many a spirit as it conjures up the idea of a beautiful, perfect, heavenly city of God. However, there is more to this apocalyptic vision, which will be explored in this article. The city upholds the hope of decent godly living today. Whilst Jerusalem is a city with an extremely chequered history, it remains to be the launching pad of a dream that believers can embrace in order to impact society for the better. The vision in Revelation 21–22 is the launch of the ‘idea’ of God’s intention for society today, and the ‘implementation impetus’ is the primary role of the church. In the greater scheme of things, the world community is the target group for a better society for everyone.Aanneming van ’n visioen van die Nuwe Jerusalem (Op 21:1–22:5) ten einde ’n invloed op lewe en die samelewing uit te oefen. Apokaliptiese Bybelliteratuur het ’n beduidende rol in die motivering en aansporing van Christengemeenskappe gespeel. Die Openbaring van Johannes het hierdie motiveringsrol deurgaans in die geskiedenis van die kerkas deel van dié genre vertolk. Jerusalem is dikwels hierby ingesluit om ’n verskeidenheid van emosies en beelde op te roep ten einde ’n impak op ’n verskeidenheid mense te maak. Die Jood, byvoorbeeld, haal jaarliks die volgende woorde teenoor mede-Jode tydens die Paasmaaltyd aan: ‘Volgende jaar in Jerusalem’. Die meeste Christene ken die gesang ‘The holy city’ wat oorspronklik deur Frederic Weatherly in 1892 geskryf is. Dit hef menige gelowiges se gemoedere op omdat dit die beeld van ’n pragtige, perfekte stad van God oproep. Daar is egter meer aan hierdie openbaringsuitsig wat in hierdie artikel verder ondersoek word. Die hemelstad bekragtig die hoop vir ’n godvrugtige lewe vandag. Alhoewel Jerusalem ’n stad met ’n uiters veelbewoë geskiedenis is, is dit tog die beginpunt vir hierdie droom van gelowiges om die samelewing te verbeter. Die visioen in Openbaring 21–22 is die bekendstelling van die ‘idee’ van God se bedoeling vir ons hedendaagse samelewing en die ‘vervullende beweegkrag’ is die primêre rol van die kerk. Holisties beskou, is die wêreldgemeenskap die teikengroep vir ’n beter samelewing vir almal.
Dissertations / Theses on the topic "Jews Joden"
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Pommerening, Günther. "Die Juden in Schmieheim Untersuchung zur Geschichte und Kultur der Judenheit in einer badischen Landgemeinde /." Hamburg : [s.n.], 1990. http://catalog.hathitrust.org/api/volumes/oclc/25646376.html.
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Karmi, Ilan. "The Jewish community of Istanbul in the nineteenth century social, legal and administrative transformations /." Beylerbeyi, Istanbul : Isis Press, 1996. http://catalog.hathitrust.org/api/volumes/oclc/35393258.html.
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Vink, Wieke. "Creole jews : negotiating community in colonial Suriname = Gecreoliseerde Joden : gemeenschapsvorming in koloniaal Suriname /." Rotterdam, 2008. http://aleph.unisg.ch/hsgscan/hm00232048.pdf.
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Münzel, Martin. "Die jüdischen Mitglieder der deutschen Wirtschaftselite 1927-1955 Verdrängung - Emigration - Rückkehr /." Paderborn : Schöningh, 2006. http://catalog.hathitrust.org/api/volumes/oclc/70779071.html.
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Schlör, Joachim. "Das Ich der Stadt : Debatten über Judentum und Urbanität 1822-1938 /." Göttingen : Vandenhoeck & Ruprecht, 2005. http://www.loc.gov/catdir/toc/fy0608/2005481418.html.
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Weil, Talana. "Die inskakeling van die Jode by die Afrikaanssprekende gemeenskap op die platteland van 1880 tot 1950." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51707.
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Thesis (MA)--Stellenbosch University, 2000.<br>ENGLISH ABSTRACT: After 1880 more and more Jews (mostly of East European descent) moved into the rural
areas of South Africa. Initially they travelled across the country as hawkers but later settled
permanently in many of the smaller towns. In most cases they opened shops or started
businesses of another kind.
Due to the nature of their work the Jews mostly came into contact with the Afrikaans
speaking community. Although these two groups differed considerably in many ways,
especially as regards language and religion, the Jews adapted and integrated fairly quickly.
They became involved with the Afrikaans speaking community in various ways and made
a substantial contribution. Although their involvement in and contribution to the economy
can be considered as the most important, they also played a considerable role in other areas
such as politics, education, language, sport and recreation.
The presence of the Jews in rural South Africa was important not only because of their
integration with the Afrikaans speaking community and the contribution they made as a
group, but also because of the extent to which the two groups influenced each other. Both
groups were culturally enriched and the South African country town developed a unique
character due to the presence or the Jews and their involvement in the life and activities of
the townspeople.
Although the Jews were influenced by the Afrikaans speaking community and thus
acquired new cultural assets, they still to a large extent retained their Jewish identity.
On the whole there was a very good relationship between the Afrikaans speaking rural
population and the Jews. After 1950 an increasingly large number of Jews moved to the
cities. The depopulation of the rural areas, as regards to Jews, took place to such an extent
that today only a few Jewish families remain in rural areas.<br>AFRIKAANSE OPSOMMING: Na 1880 is Jode (hoofsaaklik van Oos-Europese afkoms) toenemend op die Suid-
Afrikaanse platteland aangetref. Aanvanklik het hulle as smouse die landelike gebiede
deurkruis. Later het hulle hulle egter permanent op die plattelandse dorpe gevestig - in die
meeste gevalle het hulle 'n winkel of ander soort besigheid begin.
Die Jode het uit die aard van hulle werk oorwegend met die Afrikaanssprekende
gemeenskap in aanraking gekom. Alhoewel daar definitiewe verskille tussen dié twee
groepe was, veral ten opsigte van godsdiens en taal, het die Jode redelik gou aangepas en
ingeskakel. Hulle het op verskillende terreine by die Afrikaanssprekende gemeenskap
betrokke geraak en 'n substansiële bydrae gelewer. Hoewel hulle betrokkenheid en bydrae
tot die ekonomiese terrein as die belangrikste beskou kan word, het hulle ook op baie ander
gebiede soos byvoorbeeld politiek, opvoeding, taal, sport en ontspanning belangrike
bydraes gelewer.
Die Jode se teenwoordigheid op die Suid-Afrikaanse platteland was nie slegs belangrik as
gevolg van hulle inskakeling by die Afrikaanssprekende gemeenskap of die bydrae wat
hulle as groep gelewer het nie, maar ook as gevolg van die mate waarin albei groepe
mekaar beïnvloed het. Die Jode se aanwesigheid en hulle betrokkenheid by die dorp se
bedrywighede en mense het meegebring dat albei groepe kultureel verryk is en dat die
Suid-Afrikaanse platteland 'n unieke karakter verkry het.
Hoewel die Jode deur die Afrikaanssprekende gemeenskap beïnvloed is en hulle as groep
nuwe kultuurgoedere bygekry het, het hulle steeds in 'n groot mate hulle Joodse identiteit
behou.
Daar was oor die algemeen 'n baie goeie verhouding tussen die Afrikaanssprekende
plattelanders en die Jode. Na ongeveer 1950 het daar geleidelik 'n toenemende getal Jode
na die stede verhuis. Die ontvolking van die platteland met betrekking tot die Jode het in so
'n mate plaasgevind dat daar vandag slegs enkele Joodse gesinne op die meeste
plattelandse dorpe oor is.
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Van, der Westhuizen Elsabé. "Jesus en die insluiting van nie–Jode by die kerk na aanleiding van Matteus 16:18 / Elsabé van der Westhuizen." Thesis, North-West University, 2011. http://hdl.handle.net/10394/6919.
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The gospel according to Matthew has particularistic (i.e. specific to the Jews) as well as universal features. The particularistic features are demonstrated by the Jews included in the gospel, whereas the gentiles (non–Jews) are representative of the gospel’s universal nature.
Traditionally, it is said that the gentiles in the gospel often come to confess Jesus as the Messiah, whereas the majority of Jews reject Him. Gentiles who come to confess Jesus will likely become part of the church.
However, some researchers doubt whether the gospel according to Matthew does indeed present such a positive picture of the gentiles. This may have implications for the inclusion of the gentiles in the church. The question arises whether gentiles become part of the church by virtue of their confession of Jesus as the Christ. The purpose of this study was thus to determine whether gentiles become part of the church by virtue of their confession.
Chapter 1 sets out the background to the research question and the problem statement.
Chapter 2 asks whether gentiles do indeed come to confess the Messiah. The birth
narratives provide an outlook of gentiles who will come to a confession. In the ministry narratives, the Roman officer and the Canaanite woman acknowledge Jesus’ authority. The Roman officer receives the promise that non–Jews will be part of the Kingdom of Heaven.
The Canaanite woman points towards gentiles who will triumph over the gates of hell. When Jesus dies, the Roman soldiers acknowledge Him as the Son of God. This is based on a literature study.
Chapter 3 asks whether the Jews reject Jesus as the Messiah. The fulfilment citations place the unrighteousness of the Jews in continuity with Israel of old, and the disputations and declaration of woe reveal the hypocrisy of the Jewish leaders. This is also based on a literature study.
Chapter 4 explores the meaning of the word rock (petra) on which Jesus builds His church ? according to Matthew 16:18. In order to establish the meaning of the word, an overview of the word’s interpretation history is provided. Secondly, the meaning of the word is also determined exegetically.
Chapter 5 sets out a summary of all the findings of the study. The main findings are: Gentiles often come to confess Jesus; in contrast, most Jews reject Jesus as the Messiah. Jesus builds the church on Himself as the Rock, but extends the privilege to those, like Peter, who confess Him to become lesser bricks in the church. It can therefore be said that gentiles become part of the church by confessing Jesus as the Christ.<br>Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2011.
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Holo, Joshua. "An economic history of the Jews of Byzantium from the eve of the Arab conquest to the Fourth Crusade /." 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3019928.
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Van, Wyk Anna Catharina. "Jode in Transvaal tot 1910 - 'n kultuurhistoriese oorsig (Afrikaans)." Thesis, 2003. http://hdl.handle.net/2263/29003.
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Please read the abstract (Summary) in the section 00front of this document<br>Thesis (D Phil (Cultural History))--University of Pretoria, 2007.<br>Historical and Heritage Studies<br>DPhil<br>unrestricted
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Mbevi, Misheck Mutua. "Paul and ethnicity : a socio-historical study of Romans / Misheck Mutua Mbevi." Thesis, 2013. http://hdl.handle.net/10394/11845.
Full textAbstract:
Despite the fact that the majority of scholars agree that Paul’s letter to the Romans was
written to address the Judean-Gentile ethnic divide in Rome, there is still a continued failure
to follow through with the avenues that this position opens up for the study of Romans.
Traditionally, Paul’s letter to the Romans has been read as a theological tractate, a reading
that assumes an ideational or theological interpretation of the letter to the exclusion of Paul’s
ethnic rhetoric present in the letter and how it might have related and even addressed the
tangible relations between real-world Judeans and Gentiles in first century antiquity. This
study investigates just that: how might Paul’s ethnic rhetoric have addressed the Judean-
Gentile ethnic divide in Rome. After the introduction, the study reviews the current state of
scholarship with regard to Paul and ethnicity in Romans. This then is followed by an
elaborate socio-historical exploration of Judean-Gentile ethnicities and relations in ancient
antiquity and the specific Roman context into which Paul’s letter was addressed. The impact
of those relations to the origins of the early Christian movement in Rome and significant
points of coherence between the socio-historical context and Paul’s letter are also
established. Having established the socio-historical context, Paul’s ethnic rhetoric in Romans
1-4 is probed for how it might have addressed the Judean-Gentile ethnic divide and realised
unity among them.<br>MA (New Testament), North-West University, Potchefstroom Campus, 2014
Books on the topic "Jews Joden"
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Berg, H. D. van den. Onse Joeden: Nijmegen en de geschiedenis van haar Joden. Walburg Pers., 2002.
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Zürcher, E. In de uiterste diaspora: De Joden van Kaifeng. Koninklijke Nederlandse Akademie van Wetenschappen, 1995.
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