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Journal articles on the topic 'Judah'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Levin, Christoph. "Das synchronistische Exzerpt aus den Annalen der Könige von Israel und Juda." Vetus Testamentum 61, no. 4 (2011): 616–28. http://dx.doi.org/10.1163/156853311x560772.

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Abstract Das Rahmenwerk der Bücher der Könige beruht auf einem kombinierten Exzerpt aus den Annalen der Könige von Israel und den Annalen der Könige von Juda. Diese Quelle hat das Ziel, die Geschichte Israels und Judas nachträglich als Einheit erscheinen zu lassen. Sehr wahrscheinlich vertritt dieses offizielle Dokument den Anspruch der Könige von Juda auf die Vertretung der Gesamtheit von Juda und Israel im letzten Drittel des 7. Jahrhunderts. Aus diesem Grund, und weil die Verfasser auf das Archiv der Könige Zugriff hatten, muss es noch in der Königszeit entstanden sein. Damit eröffnet sich

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2

Goodman, Alice. "Judah Folkman." Oncology Times 29, no. 2 (2007): 38–39. http://dx.doi.org/10.1097/01.cot.0000265646.35380.89.

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3

Jain, Rakesh K. "Judah Folkman." Journal of Clinical Investigation 118, no. 3 (2008): 823. http://dx.doi.org/10.1172/jci35291.

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4

&NA;. "Judah Folkman." Oncology Times 27, no. 11 (2005): 10. http://dx.doi.org/10.1097/01.cot.0000302775.18845.b9.

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5

Birmingham, Karen. "Judah Folkman." Nature Medicine 8, no. 10 (2002): 1052. http://dx.doi.org/10.1038/nm1002-1052.

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6

Augustin, Hellmut G., and Georg Breier. "Judah Folkman." Thrombosis and Haemostasis 99, no. 02 (2008): 250. http://dx.doi.org/10.1055/s-0037-1609073.

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7

Ditmars, Hadani. "Gerry Judah." Wasafiri 31, no. 1 (2016): 31–39. http://dx.doi.org/10.1080/02690055.2016.1114294.

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8

Leonard-Fleckman, Mahri. "Judah Bookends." Vetus Testamentum 65, no. 3 (2015): 401–13. http://dx.doi.org/10.1163/15685330-12301209.

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The story of David as king in 1-2 Samuel is defined by rule of Israel. In contrast, Judah’s centrality in the David narrative is limited to two sections: David’s anointing over Judah in 2 Sam 2:4a (part of a larger unit in vv. 1-4a) and the end of the Absalom lore in 19:9bβ-15, 16b-18a; and 19:41-20:5. These Judah additions or “bookends” interrupt the flow of the narrative, shifting and reorienting the reader’s direction in favor of Judah. Considered as a whole, the secondary nature of Judah in the David narrative invites us to reconsider the political and social landscape of the early monarch

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9

Wijesinghe, Shirley Lal. "Judah and Benjamin." Thème 18, no. 1 (2011): 217–40. http://dx.doi.org/10.7202/1003551ar.

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Cet article présente une herméneutique sri lankaise du récit de Joseph (Gn 37-50) en lien avec une tentative de paix authentique au Sri Lanka. De façon générale, une paix authentique est un phénomène rare en dehors des limites de groupes restreints. Les conflits tendent à s’aggraver, au point d’atteindre le niveau de conflits armés en contexte de pauvreté. Ils s’accompagnent souvent d’économies de guerre dont profitent ultimement les riches. Le Sri Lanka pourrait obtenir une paix durable si une solidarité pouvait être créée parmi les dépossédés des diverses ethnies. Gn 37-50 révèle quatre défi

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10

Lenzer, Jeanne. "Moses Judah Folkman." BMJ 336, no. 7638 (2008): 282. http://dx.doi.org/10.1136/bmj.39475.298762.be.

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11

Donahoe, Patricia K. "Judah M. Folkman." Transactions of the ... Meeting of the American Surgical Association 126 (2008): 349–50. http://dx.doi.org/10.1097/01.sla.0000346635.54227.8d.

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12

Blei, Francine. "Judah Folkman, M.D." Lymphatic Research and Biology 6, no. 3-4 (2008): 225. http://dx.doi.org/10.1089/lrb.2008.63407.

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13

Oransky, Ivan. "Moses Judah Folkman." Lancet 371, no. 9610 (2008): 382. http://dx.doi.org/10.1016/s0140-6736(08)60191-9.

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14

Koltun, Daniel S., and Benjamin Svetitsky. "Judah Moshe Eisenberg." Physics Today 51, no. 10 (1998): 102–4. http://dx.doi.org/10.1063/1.882425.

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15

Skehan, D., and M. Skehan. "Judah Leon Morris." BMJ 343, sep22 1 (2011): d5978. http://dx.doi.org/10.1136/bmj.d5978.

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16

Timmer, Daniel C. "Boundaries without Judah, Boundaries within Judah: Hybridity and Identity in Nahum." Horizons in Biblical Theology 34, no. 2 (2012): 173–89. http://dx.doi.org/10.1163/18712207-12341243.

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Abstract This article examines the use of boundaries and the related phenomenon of hybridity in the book of Nahum through a variety of postcolonial optics. Moving beyond the essentialist/interactivist dichotomy, it explores the various kinds of difference between Judah and Neo-Assyria that Nahum articulates, their reuse as a means of critiquing Assyria, and the intriguing similarity between Judah and all nations but Assyria. The article also suggests that an inner-Judahite distinction coexists alongside the book’s response to empire, and that Nahum’s stereotypes are crucial to its varied uses

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17

Gasparini, G. "Remembering Judah Moses Folkma." International Journal of Biological Markers 23, no. 1 (2008): 63. http://dx.doi.org/10.5301/jbm.2008.5002.

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18

Chabner, Bruce A., C. Everett Koop, John E. Niederhuber, and H. M. Pinedo. "Homage to Judah Folkman." Oncologist 13, no. 2 (2008): 205–11. http://dx.doi.org/10.1634/theoncologist.2008-0018.

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19

Parker, Simon B. "Divine intercession in Judah?" Vetus Testamentum 56, no. 1 (2006): 76–91. http://dx.doi.org/10.1163/156853306775465117.

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AbstractThe paper explores evidence and reasons for thinking that some Judeans may have believed in and appealed to divine intercessors with Yahweh. After a brief review of the evidence for such a belief and practice outside Judah and in times before and after the Iron Age and Persian period, it considers factors in the social life and religious beliefs of Judeans that would favor such an institution. It then discusses the limited direct evidence for divine intercession, first in biblical literature from the Persian period and then in inscriptions from the Iron Age.

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20

Alitalo, Kari, and Arja Kaipanin. "Judah Folkman (1933–2008)." Lymphatic Research and Biology 6, no. 3-4 (2008): 221. http://dx.doi.org/10.1089/lrb.2008.63405.

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21

Shapiro, Edward S., and Eli N. Evans. "Evans, "Judah P. Benjamin"." Jewish Quarterly Review 82, no. 3/4 (1992): 562. http://dx.doi.org/10.2307/1454895.

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22

Mulliken, John B. "Remembering Dr Judah Folkman." Journal of Craniofacial Surgery 20, Suppl 1 (2009): 592–94. http://dx.doi.org/10.1097/scs.0b013e3181927e9f.

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23

Kerbel, Robert S. "Judah Folkman 1933–2008." Cell 132, no. 3 (2008): 333–34. http://dx.doi.org/10.1016/j.cell.2008.01.021.

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24

Crouch, C. L. "Ezekiel’s immobility and the meaning of ‘the house of Judah’ in Ezekiel 4." Journal for the Study of the Old Testament 44, no. 1 (2019): 182–97. http://dx.doi.org/10.1177/0309089218778591.

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Ezekiel 4.4-6 recounts a sign-act in which the prophet is instructed to lie first on his left side and then on his right, to symbolise the עון‎ of the house of Israel and the עון‎ of the house of Judah. The interpretive crux of the passage concerns the identification of ‘the house of Israel’ and ‘the house of Judah’, usually understood as either the northern and southern kingdoms or as interchangeable terms for the same entity. This article challenges the assumptions about Israel and Judah which underlie these interpretations, re-examining the terms’ use in the immediate and wider contexts in

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25

Assis, Elie. "Why Edom? On the hostility towards Jacob's brother in prophetic sources." Vetus Testamentum 56, no. 1 (2006): 1–20. http://dx.doi.org/10.1163/156853306775465144.

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AbstractThis contribution offers a new approach to explain the hostile attitude of the biblical sources towards Edom. It is suggested that the relations between Edom and Israel are influenced by the way in which Israel perceived the meaning of the struggle between their fathers—Esau and Jacob. The constant conflict between Edom and Judah may well have been connected by the inhabitants of Judah, consciously or subconsciously, with the conflict between Esau and Jacob over the birthright, and over the control of the promised land. Edom's aspirations to occupy areas in Israel may have been interpr

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26

Yang, Inchol. "The Metaphor of Tyre as a ship in Ezekiel 27: Ezekiel’s Resistance against the Neo-Babylonian Empire." Expository Times 131, no. 3 (2019): 105–14. http://dx.doi.org/10.1177/0014524619866061.

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Throughout the Tyrian oracles, Tyre is depicted in the midst of the sea. In Ezekiel 27, Tyre as the center of the world trade maintains her wealth through her trade and merchandise. Against their public transcript, Ezekiel highlights the center of Judah and the land of Israel in Ezek 27:17. In the trading list of Ezek 27:12–26a, Ezekiel omits Babylon. Rather, he locates Judah and the land of Israel in the center of the list. According to Mario Liverani’s analysis of the trading list, the list reflects King Josiah’s period. During the period of King Josiah, the economic status of the kingdom of

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27

Bae, Hee-Sook. "Another Look at the Speeches of Reuben and Judah in Genesis 37." Biblische Zeitschrift 64, no. 2 (2020): 307–19. http://dx.doi.org/10.30965/25890468-06402005.

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Abstract Using a narratological synchronic reading, this article argues that Reuben and Judah are contrastively juxtaposed in their rhetoric and intentions in Genesis 37. Reuben considers the brothers’ plot a criminal act and bans both their internal intentions and their external evildoings against Joseph, whereas Judah repeatedly forbids them from killing Joseph, their own brother, posing a moral argument against fratricide. Problematically, however, he permits another evildoing, the sale of their own brother. The contrastive parallel of the two brothers in Genesis 37 does not support the cla

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28

Хайруліна, Наіля Фаритівна. "Семіотичні складові образу Юди Іскаріота (на прикладі творів Лесі Українки, Ольги Кобилянської, Віктора Домонтовича)". Літератури світу: поетика, ментальність і духовність 7 (30 червня 2016): 110–17. http://dx.doi.org/10.31812/world_lit.v7i0.1122.

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The article under consideration is devoted to the semiotic analyses of the biblical apostle Judah Iscariot. Being one of the most contradictory religious character, the image of Judah Iscariot is the actual subject of research. Our article demonstrates the semiotic paradigm of Judah from different points of view including portrait semiotics (paleness, timitidy, secrecy and slouch), gesture semiotics (abrupt movements)and symbol semiotics (hopelessness, suicide, treason for salvation). The research is stressed on the dualistic nature of Judah’s presentation starting from traditional betrayer an

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29

Hensel, Benedikt. "On the relationship of Judah and Samaria in post-exilic times: A farewell to the conflict paradigm." Journal for the Study of the Old Testament 44, no. 1 (2019): 19–42. http://dx.doi.org/10.1177/0309089217748304.

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The relationship of Judah and Samaria in the period from the 6th to the 2nd century B.C.E is currently still being described as an uninterrupted period of ongoing conflicts between Samarian and Judean YHWH-worshippers. This article examines evidence which offers an entirely different picture of Samarian–Judean relations in the post-exilic period: in the Levant in post-exilic times, there were two homologous Yahwisms in Judah and Samaria which existed side by side. It is for this reason that, when studying this formative period, scholars should give due consideration not only to Judah, but also

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30

Faigenbaum-Golovin, Shira, Arie Shaus, Barak Sober, et al. "Literacy in Judah and Israel." Near Eastern Archaeology 84, no. 2 (2021): 148–58. http://dx.doi.org/10.1086/714070.

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31

Hardin, James W., Christopher A. Rollston, and Jeffrey A. Blakely. "Biblical Geography in Southwestern Judah." Near Eastern Archaeology 75, no. 1 (2012): 20–35. http://dx.doi.org/10.5615/neareastarch.75.1.0020.

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32

Gold, Phil. "Moses Judah Folkman 1933–2008." Current Oncology 15, no. 1 (2008): 4. http://dx.doi.org/10.3747/co.2008.194.

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33

Altmann, Alexander. "Judah Halevi's Theory of Climates." Aleph: Historical Studies in Science and Judaism 5 (January 2005): 215–46. http://dx.doi.org/10.2979/ale.2005.-.5.215.

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34

Brower, V. "Judah Folkman Leaves Expanding Legacy." JNCI Journal of the National Cancer Institute 100, no. 6 (2008): 380–81. http://dx.doi.org/10.1093/jnci/djn072.

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35

Altmann, Alexander, and Lenn J. Schramm. "Judah Halevi's Theory of Climates." Aleph: Historical Studies in Science and Judaism 5, no. 1 (2005): 215–46. http://dx.doi.org/10.1353/ale.2005.0002.

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36

Klagsbrun, Michael, and Marsha A. Moses. "M. Judah Folkman (1933–2008)." Nature 451, no. 7180 (2008): 781. http://dx.doi.org/10.1038/451781a.

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37

WATSON, JAMES D. "Testimonial to Judah Folkman, M.D." APMIS 116, no. 7-8 (2008): 543. http://dx.doi.org/10.1111/j.1600-0463.2008.01178.x.

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38

Curzon, D. "An Obituary: [Dr Judah Folkman]." Literary Imagination 13, no. 1 (2011): 53. http://dx.doi.org/10.1093/litimag/imr020.

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39

Fidler, Isaiah J. "Judah Folkman — A Personal Tribute." Cancer Research 68, no. 7 (2008): 2548. http://dx.doi.org/10.1158/0008-5472.can-08-0671.

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40

Folkman, J. "Tribute to professor Judah Folkman." Journal of Cellular and Molecular Medicine 9, no. 4 (2005): 774. http://dx.doi.org/10.1111/j.1582-4934.2005.tb00377.x.

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41

Cohen, M. Michael. "Judah Folkman, MD, 1933-2008." Journal of Craniofacial Surgery 20, Suppl 1 (2009): 590–91. http://dx.doi.org/10.1097/scs.0b013e3181927e8a.

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42

Hanahan, D., and R. A. Weinberg. "RETROSPECTIVE: Judah Folkman (1933-2008)." Science 319, no. 5866 (2008): 1055. http://dx.doi.org/10.1126/science.1156080.

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43

Bischoff, Joyce, and Arjan W. Griffioen. "In memoriam Dr. Judah Folkman." Angiogenesis 11, no. 1 (2008): 1–2. http://dx.doi.org/10.1007/s10456-008-9103-7.

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44

Curzon, David. "An Obituary: [Dr Judah Folkman]." Literary Imagination 13, no. 1 (2011): 53. https://doi.org/10.1353/lim.2011.a942682.

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45

Richelle, Matthieu. "Literacy in the Kingdom of Judah: A Typology of Approaches and a Criticism of Quantitative Perspectives." Jerusalem Journal of Archaeology 7 (2024): 100–126. http://dx.doi.org/10.52486/01.00007.6.

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The subject of literacy in ancient Israel and Judah remains hotly debated among scholars, and the case of the Kingdom of Judah proves especially controversial. To disentangle a complicated issue, this article first draws up a typology of approaches used by scholars to tackle questions such as the population’s rate of literacy, the Judeans’ ability to write down literary texts, and the development of literacy throughout the centuries. Then, it critically examines two quantitative approaches, which have been highly influential and currently promote the thesis that the levels of literacy were min

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46

Amitai, Benyamin. "“Light has darkened in our tents”: a lament for Tisha B’Av and its attribution to R. Judah Halevi." Ginzei Qedem 17, no. 17 (September 5, 2021): 27–40. http://dx.doi.org/10.35623/gqbatu20.

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Amitai’s article reveals a previously unknown lament for the night of Tisha B’Av composed by R. Judah Halevi. The article discusses the lament, its language, its content and its necessary attribution to R. Judah Halevi. The reader is also presented with a complete critical edition of the lament, that the author compiled from two different manuscripts in the Genizah.

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47

Garfinkel, Yosef. "Research on the Kingdom of Judah in the Last Decade, 2010–2020." In the Highland's Depth 11, no. 1 (2021): 5–51. http://dx.doi.org/10.26351/ihd/11-1/2.

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In the last decade (2010–2020), various discoveries have been made concerning the Kingdom of Judah, which existed from the tenth century BCE until the destruction of the First Temple in the early sixth century BCE (ca. 1000–586 BCE). The main discoveries are organized in four chronological stages: one stage for every hundred years. The new data gives us a better understanding of the various stages in the kingdom's history. The discoveries from the tenth and ninth centuries BCE, which are the subjects of intense debate between different research approaches, are particularly notable. In the last

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48

Buisch, Pauline P. "The Absence and Influence of Genesis 48 (the Blessing of Ephraim and Manasseh) in the Book of Jubilees." Journal for the Study of the Pseudepigrapha 26, no. 4 (2017): 255–73. http://dx.doi.org/10.1177/0951820717718420.

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While scholars have acknowledged the literary dependence of Jubilees 31 (the blessing of Levi and Judah) on Genesis 48 (the blessing of Ephraim and Manasseh), little work has been done to understand the purpose of this intentional intertextuality. This article examines the literary influence of Genesis 48, the effect of its absence, and the altered roles of Levi, Judah, and Joseph in Jubilees in order to determine why the author made the literary decision to pattern one scene of blessing after the other. This article suggests that the author's decision to omit Genesis 48 and to present not one

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49

Edelman, Diana. "WHAT IF WE HAD NO ACCOUNTS OF SENNACHERIB'S THIRD CAMPAIGN OR THE PALACE RELIEFS DEPICTING HIS CAPTURE OF LACHISH?" Biblical Interpretation 8, no. 1-2 (2000): 88–103. http://dx.doi.org/10.1163/156851500300046709.

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AbstractIn spite of the important information contained in the various accounts of Sennacherib's third campaign and the reliefs of his conquest of Lachish, their absence would have little effect upon the recreation of the events of the reign of Hezekiah by historians of Judah. The results of excavations at Tell ed-Duweir/ Lachish and Tel Miqne/Ekron suggest that sometime in the last decades of the eighth century or in the opening decades of the seventh century bce, there was an Assyrian military presence in the Judean shephelah and a ceding of control over the olive yield in the shephelah and

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50

Ben-Shlomo, David, and Liora Bouzaglou. "Production Centers of Cooking Pots in Iron Age Judah." Judea and Samaria Research Studies 32, no. 2 (2023): 133–62. http://dx.doi.org/10.26351/jsrs/32-2/1.

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This article will discuss a recent, multifaceted study of the production of cooking pots during the Iron Age II (ca. 1,000–586 BCE) in Judah (modern Israel). In particular, the article will present the compositional analysis of 541 cooking vessels from 11 sites in Iron Age Judah. The study employs petrographic and chemical (NAA) analysis and examines forming techniques. The results of this research provide new information about production centers and the mobility of cooking pots in Iron Age II Judah. The vast majority of the cooking pots sampled from most types appear to have been made of a si

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