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Artículos de revistas sobre el tema "Time (Judaism)"

Autor: Grafiati

Publicado: 28 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Haberman, Jacob. "Bergson and Judaism." European Journal of Jewish Studies 12, no. 1 (2018): 56–87. http://dx.doi.org/10.1163/1872471x-11121014.

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Abstract Bergson’s troublesome relation to Judaism has been examined briefly by Aimé Pallière in Bergson et le Judaisme (Paris: F. Alcan, 1933) and his ambivalent attraction to Roman Catholicism by the learned Dominican philosopher-theologian Antonin Sertillanges in Henri Bergson et le catholicisme (Paris: Flammarion, 1941). Vladimir Jankélevitch, in his study Henri Bergson (Paris: Presses Universitaires de France, 1959), has an appendix entitled “Bergson et le Judaisme,” However, he is concerned with the affinity between Bergsonism and Judaism rather than with Bergson’s adverse criticism of t

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2

Hezser, Catherine. "Time and Process in Ancient Judaism." Journal of Jewish Studies 56, no. 2 (2005): 350–52. http://dx.doi.org/10.18647/2629/jjs-2005.

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3

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

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

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4

Brody, Samuel. "Political Economy as a Test of Modern Judaism." Religions 10, no. 2 (2019): 78. http://dx.doi.org/10.3390/rel10020078.

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According to a common narrative, Jews entered the modern world at a steep price. From an autonomous corporation, ruling themselves internally according to their own standards and law, Judaism became a “religion,” divested of political power and responsible only for the internal sphere of “faith” or belief. The failure of this project, in turn, gave rise to the sharp split between Jewish nationalism and religion-based conceptions of Judaism. Many modern Jewish thinkers sought to resolve this antinomy by imagining ways for Judaism to once again form the basis of a “complete life”. This essay see

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5

Siluk, Avraham (Avi). "From Dusk till Dawn: The Transformation and Conversion of the Pietist Missionary Treatise Or le-‘et ‘erev ( The Light at Evening Time ) and Its Dutch Translator." Jewish Quarterly Review 114, no. 1 (2024): 75–107. http://dx.doi.org/10.1353/jqr.2024.a921349.

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Abstract: Or le-‘et ‘erev was the most popular missionary pamphlet printed by the Pietist Institutum Judaicum et Muhammedicum in Halle (Saale). This Yiddish booklet garnered much attention among Jews and Christians alike, and it was translated into several languages, including Dutch. One Dutch translation was penned by a Jewish convert who later reverted to Judaism and faced various accusations relating to his translation. This article focuses on that Dutch translation and the largely unknown personality of its author. The translation and its accompanying paratexts are compared with another ei

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6

Davies, W. D., and Irving Zeitlin. "Jesus and the Judaism of His Time." Contemporary Sociology 20, no. 2 (1991): 287. http://dx.doi.org/10.2307/2072987.

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7

Rajak, Tessa. "Jesus and the Judaism of His Time." Journal of Jewish Studies 40, no. 1 (1989): 117–19. http://dx.doi.org/10.18647/1451/jjs-1989.

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8

Fallding, Harold, and Irving M. Zeitlin. "Jesus and the Judaism of His Time." Canadian Journal of Sociology / Cahiers canadiens de sociologie 15, no. 1 (1990): 119. http://dx.doi.org/10.2307/3341187.

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9

Blasi, Anthony J., and Irving M. Zeitlin. "Jesus and the Judaism of His Time." Sociological Analysis 51, no. 1 (1990): 113. http://dx.doi.org/10.2307/3711347.

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10

Shepetyak, Oleh. "The scriptures of Judaism." Ukrainian Religious Studies, no. 77 (March 15, 2016): 127–33. http://dx.doi.org/10.32420/2016.77.641.

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The article «The scriptures of Judaism» of Shepetyak O.M. analyzes and brief systematization of the spiritual literature of Judaism, to study ways of its formation and the role of the Jewish religious environment, considered the scriptures Tanakh, the Talmud, the Mishnah, Midrash, Halacha, and others, the ways of their origin and role in religious operating time of Judaism.

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11

Gribetz, Sarit Kattan, and Lynn Kaye. "The Temporal Turn in Ancient Judaism and Jewish Studies." Currents in Biblical Research 17, no. 3 (2019): 332–95. http://dx.doi.org/10.1177/1476993x19833309.

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Despite the apparent finality of Heschel’s pronouncement, in 1951, that Judaism is a ‘religion of time’, the past two decades have seen renewed scholarly interest in the relationship between time, time-keeping, and forms of temporality in Jewish culture. This vibrant engagement with time and temporality in Jewish studies is not an isolated phenomenon. It participates in a broader interdisciplinary examination of time across the arts, humanities and sciences, both in the academy and beyond it. The current article outlines the innovative approaches of this ‘temporal turn’ within ancient Judaism

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12

Fredriksen, Paula. "Paul Within Judaism Within Paganism." Religions 15, no. 11 (2024): 1396. http://dx.doi.org/10.3390/rel15111396.

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Judaism was not Paul’s background, but his context, and much of his gospel’s content. Modern Pauline Studies, however, often see Paul’s mission as an expression of what he found wrong with Judaism, a Judaism that supposedly discouraged relations with Gentiles. This essay investigates all the various ways that Jews and Gentiles comfortably cohabited the Graeco-Roman Diaspora. What spurred Paul’s mission was not a critique of an ethnically exclusive Judaism, but his conviction that, in Christ, the end times had arrived. Accordingly, he taught that Gentiles should repudiate their own gods and com

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13

Kozerod, O. V. "Development of the Jewish religious movement "Khabad" in Ukraine in the 20's of the twentieth century." Ukrainian Religious Studies, no. 18 (June 12, 2001): 85–90. http://dx.doi.org/10.32420/2001.18.1149.

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The development of the Jewish religious movement "Khabad" and its organizations in the first quarter of the twentieth century - one of the important research problems, which is still practically not considered in the domestic Judaica. At the same time, this problem is relevant in connection with the fact that the religious movement "Khabad" during the twentieth century became the most widespread and influential area of Judaism in Ukraine and throughout the world.

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14

Holmén, Tom. "Crucifixion Hermeneutics in Judaism at the Time of Jesus." Journal for the Study of the Historical Jesus 14, no. 3 (2016): 197–222. http://dx.doi.org/10.1163/17455197-01403016.

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This essay strongly suggests that prior to Jesus’ death and its interpretation Judaism knew no interpretative means capable of transforming the ignominious death of crucifixion into something favorable.

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15

Muhammad Gilang Ramadhan, Fitriani Fitri, and Hafiz Hamdi Nasution. "The Development and Transformation of Judaism from Antiquity to Modernity." Asketik 8, no. 2 (2024): 324–33. https://doi.org/10.30762/asketik.v8i2.1940.

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This journal aims to investigate the evolution of Judaism from ancient times to the modern era. Through a meticulous historical approach, this research will explore shifts in beliefs, religious practices, and the impact of social, political, and cultural events on the development of Judaism from prehistoric times to the contemporary era. By integrating analyses of ancient texts, historical records, and interdisciplinary studies, this journal will discuss how Judaism has evolved, adapted, and maintained its identity in confronting the challenges of time. This study involves an analysis of the s

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16

Fergina, Ana, Hasaruddin Hasaruddin, and Syamzan Syukur. "Islam-Yahudi: Bisakah Berdamai?" Jurnal Alwatzikhoebillah : Kajian Islam, Pendidikan, Ekonomi, Humaniora 10, no. 2 (2024): 285–96. http://dx.doi.org/10.37567/alwatzikhoebillah.v10i2.2420.

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Relations between Judaism and Islam have existed since the time of the Prophet until now. This relationship underwent a very drastic change. This article examines the relationship between Islam and Judaism from the time of the Prophet until now and the attitude of Muslims towards this conflict. This article uses a descriptive approach with a literature review as a data collection tool. The finding shows that the relationship between Islam and Judaism is intertwined through political, economic, and theological relations. Political interests, namely regional power, promoted the conflict between

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17

Magonet, Jonathan, and Lionel Blue. "Interview with Lionel Blue, 1965." European Judaism 51, no. 1 (2018): 93–97. http://dx.doi.org/10.3167/ej.2018.510112.

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Abstract This interview was conducted in 1965 by Jonathan Magonet at the time when Lionel Blue was newly appointed European Director of the Youth Section and of the World Union for Progressive Judaism itself. It addresses his concern about rebuilding European Diaspora Jewish communities after the war, through helping them find meaning and purpose in their existence beyond survival as an end in itself. Progressive Judaism is well placed to take on such a task because of its openness to the outside world. Progressive Judaism is not a breakaway from Rabbinic Judaism but sifts it and transposes it

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18

Merkel, Helmut, and Irving M. Zeitlin. "Zeitlin, "Jesus and the Judaism of His Time"." Jewish Quarterly Review 84, no. 2/3 (1993): 336. http://dx.doi.org/10.2307/1455375.

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19

Strassfeld, Max K. ":Time and Difference in Rabbinic Judaism." Journal of Religion 103, no. 2 (2023): 234–36. http://dx.doi.org/10.1086/723749.

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20

Rodan, Martin. "Constantin Brunner und das prophetische Judentum." Aschkenas 29, no. 2 (2019): 351–67. http://dx.doi.org/10.1515/asch-2019-0019.

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Abstract Constantin Brunner studied Judaism from a multitude of sources. The originality of his interpretation of Prophetic Judaism is based, however, on his philosophical concept of »spiritual thinking«, one of the three faculties of his »Fakultätenlehre«. True biblical prophets in the tradition of Moses should, according to Brunner, therefore be considered as »spiritual« geniuses. In his view, the Bible is a collective work of Jewish prophetism which includes Jesus as a late-born prophet. The three traditional monotheistic religions, on the other hand, are seen as more or less distorted vers

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21

Rambe, Mahlaini, Elly Warnisyah Harahap, and Hotmatua Paralihan. "Metamorfosis Kurban dalam Agama Islam dan Yahudi." ANWARUL 3, no. 3 (2023): 539–53. http://dx.doi.org/10.58578/anwarul.v3i3.1178.

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The Metamorphosis of Sacrifice in Islam and Judaism. This change will be seen from the point of view of the implementation of the sacrifice from the time of the Prophet Adam, the prophet Abraham to the time of the prophet Muhammad as the bearer of the last treatise. This study of the metamorphosis of sacrifice is the background of this research problem. The author will look at related issues, namely: how is the metamorphosis of sacrificial worship in Islam and Judaism. This discussion also examines the similarities and differences in sacrifice in Islam and Judaism. In this way, it will be know

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22

Abdul Rahim, Adibah, and Zuraidah Kamaruddin. "The Religious Thought of Conservative Judaism: An Analysis." Jurnal Akidah & Pemikiran Islam 22, no. 1 (2020): 103–22. http://dx.doi.org/10.22452/afkar.vol22no1.4.

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Conservative Judaism is the mediating group between Orthodox and Reform Judaism. It claimed to uphold basic traditions, at the same time adjusting to modern life in its effort for reconstruction of religious thought. It also contended that it is necessary to redefine and reinterpret the main concepts of faith in accordance to modern science and knowledge. This paper attempts at highlighting the position of Conservative Judaism on selected issues for reconstruction of religious thought, namely, the interpretation of law, the application of law, and the position of women. The paper concluded tha

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23

Sáez Gutiérrez, Andrés. "El desarrollo de la identidad cristiana y sus raíces judías a mediados del s. II: el testimonio de Justino (Parte II)." Augustinianum 64, no. 2 (2024): 261–85. https://doi.org/10.5840/agstm202464221.

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After presenting the theological characterization of ecclesiastical Christianity in relation to Judaism in the first part of this research (part I) (cf. Augustinianum 64/1, 11-32 ), in this second paper we aim to illustrate that his presentation is not only an instrument to influence Christianity and even Judaism in his time, but also basically agrees with the historical-sociological reality of Christians of the so called Magna Ecclesia and Jews (part II). Finally (part III) we intend to contextualize Justin’s severe statements about Jews and their teachers, which therefore cannot be interpret

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24

Chan, Michael Jay. "Reflecting on Roots: Robert Jenson's Theology of Judaism in a Pentecostal Key." Journal of Pentecostal Theology 20, no. 1 (2011): 27–37. http://dx.doi.org/10.1163/174552511x554555.

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AbstractThe identity of 'Israel' has been important for Pentecostals for some time, especially in circles influenced by dispensationalism. Recent developments in ecumenical studies suggest that it is possible to construct an alternative theology of Judaism. Ecumenist Robert Jenson argues that Judaism's continued commitment to the Torah reflects God's will, even though it represents an implicit 'no' to Christ. This is because Jesus' resurrected Jewish body is only made available to the world through both church and synagogue. While problems remain in Jenson's work, a pneumatological rereading o

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25

Rudavsky, T. M. "Philosophical Cosmology in Judaism." Early Science and Medicine 2, no. 2 (1997): 149–84. http://dx.doi.org/10.1163/157338297x00104.

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AbstractIn this paper I shall examine the philosophical cosmology of medieval Jewish thinkers as developed against the backdrop of their views on time and creation. I shall concentrate upon the Neoplatonic and Aristotelian traditions, with a particular eye to the interweaving of astronomy, cosmology and temporality. This interweaving occurs in part because of the influence of Greek cosmological and astronomical texts upon Jewish philosophers. The tension between astronomy and cosmology is best seen in Maimonides' discussion of creation. Gersonides, on the other hand, is more willing to incorpo

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26

Adler, Yonatan. "The Imperial Cult Meets Judaism." Journal of Eastern Mediterranean Archaeology and Heritage Studies 9, no. 4 (2021): 395–414. http://dx.doi.org/10.5325/jeasmedarcherstu.9.4.0395.

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ABSTRACT Excavations conducted in the first half of the twentieth century at Samaria-Sebaste uncovered an Augusteum, surrounded by additional Roman-period structures. A compelling hypothesis is that these buildings served as a royal compound belonging to Herod himself, although until now archaeological remains connecting the structures specifically to Herod have been lacking. Here I will examine the function and historical significance of eight stepped pools discovered throughout this compound. I will argue that these pools should be regarded as Jewish ritual immersion pools that date to the t

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27

Paget, James Carleton. "Albert Schweitzer and the Jews." Harvard Theological Review 107, no. 3 (2014): 363–98. http://dx.doi.org/10.1017/s0017816014000327.

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Albert Schweitzer's engagement with Judaism, and with the Jewish community more generally, has never been the subject of substantive discussion. On the one hand this is not surprising—Schweitzer wrote little about Judaism or the Jews during his long life, or at least very little that was devoted principally to those subjects. On the other hand, the lack of a study might be thought odd—Schweitzer's work as a New Testament scholar in particular is taken up to a significant degree with presenting a picture of Jesus, of the earliest Christian communities, and of Paul, and his scholarship emphasize

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28

LERNER, R. M. "Settler Judaism: The Destructive Idol Worship of Our Time." Tikkun 30, no. 1 (2015): 5–6. http://dx.doi.org/10.1215/08879982-2833527.

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29

Saldarini, Anthony J. "Book Review: Jesus and the Judaism of His Time." Interpretation: A Journal of Bible and Theology 46, no. 1 (1992): 84–86. http://dx.doi.org/10.1177/002096439204600122.

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30

Gracin, Martina, and Ervin Budiselić. "Discipleship in the Context of Judaism in Jesus’ Time." Kairos 13, no. 2 (2019): 205–22. http://dx.doi.org/10.32862/k.13.2.3.

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The usage of the terms “disciple” and “discipleship” are very common among evangelical Christians and meanings of these terms seem self-evident. However, although these circles adopted such language, it was already present in the Jewish culture of Jesus’ time. The purpose and the goal of this article is to analyze the concept of discipleship in its original context and see how much the meaning of this term is removed from the meaning that this term has today. This topic we will address in two parts. In the first chapter, we will study the Old Testament (OT) roots of discipleship, and in the se

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31

Gracin, Martina, and Ervin Budiselić. "Discipleship in the Context of Judaism in Jesus’ Time." Kairos 14, no. 1 (2020): 35–51. http://dx.doi.org/10.32862/k.14.1.2.

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The usage of the terms “disciple” and “discipleship” are very common among Evangelical Christians and the meanings of these terms seem self-evident. However, although these circles adopted such language, it was already present in the Jewish culture of Jesus’ time. The purpose and the goal of this article is to analyze the concept of discipleship in its original context and see how much the meaning of this term is removed from the meaning that this term has today. This topic we will address in two parts. In the first part, we studied the Old Testament (OT) roots of discipleship and the Jewish e

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32

Chapman, Edmund. "Clepsydra: essay on the plurality of time in Judaism." Jewish Culture and History 21, no. 2 (2019): 198–201. http://dx.doi.org/10.1080/1462169x.2019.1647691.

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33

Berkowitz, Stephen. "Progressive Judaism in France." European Judaism 49, no. 1 (2016): 19–31. http://dx.doi.org/10.3167/ej.2016.490103.

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AbstractProgressive Judaism became institutionalized in 1907 with the inauguration of the Union Libérale Israélite synagogue in Paris. During the nineteenth century, although Reform ideas were discussed and in some cases implemented (e.g. use of organ, reduction of piyutim), the Central Consistory prevented the creation of an independent Progressive synagogue. Today, the Progressive movement in France is relatively underdeveloped, with thirteen synagogues, full-time rabbis serving only Parisian congregations and no national movement structure. In recent years, however, there have been some pos

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34

Abdullah, Osman Chuah, and Mohd Shuhaimi Haji Ishak. "Commonalities and Differences among the Abrahamic Faiths." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 325–43. http://dx.doi.org/10.31436/jia.v8i0.264.

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Abrahamic faiths namely Judaism, Christianity and Islam share the theology of monotheism. The three religions trace their origins to Prophet Abraham. Judaism is the religion of the descendents of Jacob, son of Isaac and grandson of Abraham. Christianity began as a sect of Judaism in the 1st century, and later on developed its own creed such as trinity. Islam began in the 7th century; it also traces its link to Ishmael, the son of Prophet Abraham. The three religions share mostly the same heritage, history, greatness and theology of monotheism. This essay attempts to highlight the common featur

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35

Nothaft, C. Philipp E. "Duking it Out in the Arena of Time: Chronology and the Christian–Jewish Encounter (1100–1600)." Medieval Encounters 22, no. 1-3 (2016): 213–35. http://dx.doi.org/10.1163/15700674-12342222.

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This article surveys the historical points of intersection between the study of chronology and the polemical encounter with Judaism in medieval Latin Christendom. Particular attention will be paid to the work of Roger Bacon, who viewed chronology as a tool that could furnish proof for Christianity, e.g., by supporting a Christological interpretation of the prophecies in the book of Daniel. A second focus will be on the reception and study of the Jewish calendar among Christian scholars and how it both influenced exegetical thought about the chronology of the Last Supper and informed efforts to

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36

Holmén, Tom. "Jesus, Judaism and the Covenant." Journal for the Study of the Historical Jesus 2, no. 1 (2004): 3–27. http://dx.doi.org/10.1177/147686900400200101.

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AbstractThis article seeks to illuminate Jesus' Jewishness by introducing the perspective of covenant and a new concept, covenant path searching. The concept reflects a phenomenon discernible in all Judaism of the time: the activity of trying to find out how to keep faithful to the covenant. The analysis suggests that Jesus refrained from such an activity thus remarkably departing from the contemporary covenant thinking. This does not necessarily mean detachment of Jesus from Judaism or that he should be pictured as an antinomian. The so-called eschatological covenant of later Old Testament pr

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37

Collins, John J. "A Contested Field: Half a Century of Study of Second Temple Judaism." Journal for the Study of Judaism 50, no. 4-5 (2019): 437–59. http://dx.doi.org/10.1163/15700631-12503005.

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AbstractThere has been an explosion of interest in Second Temple Judaism over the last fifty years. In the first half of the period under review, the Pseudepigrapha were at the cutting edge. This period culminated in the publication of the new enlarged edition of the Old Testament Pseudepigrapha, edited by James H. Charlesworth. Beginning in the 1980s, interest shifted to the Dead Sea Scrolls, culminating in the rapid publication of the corpus under the editorship of Emanuel Tov. At the same time, new discoveries shed light on the encounter of Judaism with Hellenism, both in Judea in the Macca

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Przyłęcki, Paweł. "Judaism and Islam – selected medical and bioethical issues." Zbliżenia Cywilizacyjne 21, no. 1 (2025): 15–31. https://doi.org/10.21784/zc.2025.001.

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This paper examines two monotheistic religions – Judaism and Islam – in the context of medical and biomedical issues. While religions generally greatly impact the entire lives of their believers, health behaviours still play a special role in this regard. Religions are the guidelines on how to behave during the time of sickness. This paper describes the positions of Judaism and Islam on such issues as family planning, abortion, contraception, artificial fertilisation, organ donation and nutrition. Judaism and Islam comprise several branches. Although they refer to the same religious sources, i

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Rybak, O. A. "Formation and development of the doctrine of Hasidism in Ukraine." Ukrainian Religious Studies, no. 15 (October 10, 2000): 43–50. http://dx.doi.org/10.32420/2000.15.1091.

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Judaism is one of the oldest religions that has survived to this day. It is a religion of mostly ethnic Jews, a nation that, for many historical reasons, was scattered all over the world and for a long time did not have a permanent place of residence, its state. During the century of its existence Judaism has undergone a number of changes, but its main features - monotheism and the veneration of ancient religious books (the Tories, the Talmud) - have not lost yet.

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40

Furtsev, Dmitrij O. "Normalization of Consumption of Alcoholic Drinks in the Abrahamic Religions." Study of Religion, no. 2 (2019): 98–103. http://dx.doi.org/10.22250/2072-8662.2019.2.98-103.

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The article presents a comparative review of the attitude to wine drinking of followers of Abrahamic religions. The article reveals the traditions and norms of alcohol consumption in Judaism, Christianity and Islam. Wine as a product was of great cultural and economic importance for the peoples in which Abrahamic religions were formed. The article takes as its basis the attitude to wine, since it, as one of the most ancient alcoholic beverages, was familiar to the followers of Judaism, Christianity and Islam from the beginning of the formation of their formation. In Judaism and Christianity, w

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41

Capetz, Paul E. "The Old Testament and the Question of Judaism in Reformed Theology: Calvin, Schleiermacher, and Barth." Journal of Reformed Theology 8, no. 2 (2014): 121–68. http://dx.doi.org/10.1163/15697312-00802001.

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The Old Testament has always posed a challenge to Christian theology on account of Judaism’s counter-claim to its rightful possession. In Protestant theology, and especially Reformed theology, the Jewish character of this sacred literature has come to the fore demanding special attention on account of the Reformers’ insistence upon interpretation according to the literal sense of the text. Schleiermacher and Barth each embraced divergent aspects of Calvin’s approach to the Old Testament that came into conflict with one another in the modern era. After close analysis of their positions, a const

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42

Botha, P. H., and F. J. Van Rensburg. "Seksuele reinheid voor die huwelik in Korinte in die eerste eeu nC." Verbum et Ecclesia 23, no. 1 (2002): 52–66. http://dx.doi.org/10.4102/ve.v23i1.1199.

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Sexual purity before marriage in Corinth in the first century BC A socio-historical overview on the ethical codes within Judaism, Hellenism, and early Christianity shows that very definite codes were in place. Sexual purity within Judaism was based on two aspects, namely a property code and an ethical code. Early Christianity inherited its sexual ethics from Judaism and has reinterpreted it in the light of the Gospel. The moral status of Corinth was to a great extent the outcome of its religious and social history. The Christian community existed within these circumstances, but experienced pro

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43

Boesenberg, Dulcinea. "Retelling Moses's Killing of the Egyptian: Acts 7 in Its Jewish Context." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 3 (2018): 148–56. http://dx.doi.org/10.1177/0146107918781281.

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In his retelling of Moses's killing of the Egyptian in Acts 7:23–29, Luke casts Moses in the image of Jesus, as a rejected deliverer. Most scholarship on Acts 7:23–29 understands the overarching narrative of Acts as an explanation of the separation of Christianity from Judaism. The Israelites' rejection of Moses, which Luke reads into Exodus 2:11–15, is placed in parallel to the Jews' rejection of Jesus, which is understood as the impetus of Christianity's break from Judaism. I propose an alternative reading of Acts 7:23–29. Given that Luke's retelling of Exodus 2:11–15 has similarities with t

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Mujahidin, Muhammad Saekul. "RELIGIOUS ESCHATOLOGY: THE DOCTRINE OF THE COMING OF THE SAVIOR IN THE END TIMES IN THE PERSPECTIVE OF ABRAHAMIC RELIGION." JUSMA: Jurnal Studi Islam dan Masyarakat 2, no. 1 (2023): 46–62. http://dx.doi.org/10.21154/jusma.v2i1.1494.

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Eschatology is a doctrine or teaching related to the last days, in the Abrahamic religious belief about eschatology, namely the arrival of a savior at the end of time for these religions, namely Christianity, Judaism and Islam, the three religions believe that at the end of time a when there will be a savior who will save them from the chaos that existed in the world before the apocalypse. This issue includes who is the true savior for Christianity, Judaism, and Islam. This paper aims to find out who is the savior of the end times for the Abrahamic Religion, namely Christianity, Judaism and Is

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45

Mujahidin, Muhammad Saekul. "Religious Eschatology: The Doctrine of the Coming of the Savior In the End Times in the Perspective of Abrahamic Religion." Abrahamic Religions: Jurnal Studi Agama-Agama 3, no. 1 (2023): 50. http://dx.doi.org/10.22373/arj.v3i1.15967.

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Eschatology is a doctrine or teaching related to the last days, in the Abrahamic religious belief about eschatology, namely the arrival of a savior at the end of time for these religions, namely Christianity, Judaism and Islam, the three religions believe that at the end of time a when there will be a savior who will save them from the chaos that existed in the world before the apocalypse. This issue includes who is the true savior for Christianity, Judaism, and Islam. This paper aims to find out who is the savior of the end times for the Abrahamic Religion, namely Christianity, Judaism and Is

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46

Fröhlich, Ida. "Scribal Revelations in Ancient Judaism." Religions 15, no. 1 (2024): 131. http://dx.doi.org/10.3390/rel15010131.

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Revelations, visions and their interpretations create in themselves authority. In early Jewish Aramaic tradition, however, this is increased by the role of writing. Enoch receives revelations of the secrets of heaven from heavenly tablets by the Holy Watchers. The Fallen Watchers teach the earthly women magic and sorcery from tablets stolen from the heaven. Scribalism in Second Temple period Judaism and Enoch is becoming more and more researched. As is known, Enoch has a Mesopotamian scholarly tradition behind it, which saw the movement of the celestial bodies as a heavenly writing, the transm

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47

NEUSNER, JACOB. "Judaism and Christianity in the Beginning: Time for a Category-Reformation?" Bulletin for Biblical Research 8, no. 1 (1998): 229–37. http://dx.doi.org/10.2307/26422165.

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48

NEUSNER, JACOB. "Judaism and Christianity in the Beginning: Time for a Category-Reformation?" Bulletin for Biblical Research 8, no. 1 (1998): 229–37. http://dx.doi.org/10.5325/bullbiblrese.8.1.0229.

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49

Tarteer, Khalid, and Moh’d Al-khateeb. "A Reading in History of the Jews and its Impact on Religious Thought." Jordan Journal of Islamic Studies 20, no. 2 (2024): 189–219. http://dx.doi.org/10.59759/jjis.v20i2.450.

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The aim of this research is to elucidate the history of the genesis of Judaism and the impact of this history on its followers. The problem of research was represented in the following questions: What is Judaism, how did it originate, and who are its followers? What are the most significant historical events that have affected the formation of Jewish identity? What is the impact of history in forming Jewish religious thought? Through the researcher's adoption of the historical method and the analytical deductive method in his research, it appears that: Judaism is the oldest religion that its f

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Schnelle, Udo. "Über Judentum und Hellenismus hinaus: Die paulinische Theologie als neues Wissenssystem." Zeitschrift für die neutestamentliche Wissenschaft 111, no. 1 (2020): 124–55. http://dx.doi.org/10.1515/znw-2020-0005.

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AbstractThe new Paul within Judaism Perspective claims that Paul remained a Jew and loyal to the Torah throughout his entire life. His letters were addressed exclusively to Gentile Christians. However, all the Pauline letters do not give the impression that their contents only applied to certain groups within the different congregations. Without a doubt, Paul remained closely tied to Judaism throughout his life, but numerous texts document a break with the past and a departure towards something new. In addition, the Paul within Judaism Perspective ignores the theological standpoint and the org

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