Living letters of the law. Ideas of the Jew in medieval Christianity. By Jeremy Cohen. (The Mark S. Taper Foundation Imprint in Jewish Studies.) Pp. x+451. Berkeley: University of California Press, 1999. $60 (cloth), $24.95 (paper). 0 520 21680 6; 0 520 21870 1 Images of intolerance. The representation of Jews and Judaism in the bible moralisée. By Sara Lipton (The Mark S. Taper Foundation Imprint in Jewish Studies.) Pp. xvi+241 incl. 107 ills. Berkeley: University of California Press, 1999. $60. 0 520 21551 6

2001 ◽  
Vol 52 (2) ◽  
pp. 338-396
Author(s):  
Joe Hillaby
Keyword(s):  
Jewish Studies ◽  
University Of California ◽  
The Bible ◽  
The Law ◽  
Medieval Christianity

„Rzymski” Żyd – nieznana twórczość Romana Brandstaettera

2012 ◽  
Vol 53 (1) ◽  
pp. 47-61
Author(s):  
Dariusz Konrad Sikorski
Keyword(s):  
New York ◽  
Social Norms ◽  
Cultural Values ◽  
Interwar Period ◽  
Free Speech ◽  
Role Model ◽  
The Self ◽  
Polish Literature ◽  
The Bible ◽  
The Law

Summary After 1946, ie. after embracing Christianity, Roman Brandstaetter would often point to the Biblical Jonah as a role model for both his life and his artistic endeavour. In the interwar period, when he was a columnist of Nowy Głos, a New York Polish-Jewish periodical, he used the penname Romanus. The ‘Roman’ Jew appears to have treated his columns as a form of an artistic and civic ‘investigation’ into scandalous cases of breaking the law, destruction of cultural values and violation of social norms. Although it his was hardly ‘a new voice’ with the potential to change the course of history, he did become an intransigent defender of free speech. Brought up on the Bible and the best traditions of Polish literature and culture, Brandstaetter, the self-appointed disciple of Adam Mickiewicz, could not but stand up to the challenge of anti-Semitic aggression.

Text-Critical Issues in Ezra-Nehemiah and 1 Esdras

2020 ◽  
pp. 63-78
Author(s):  
Lisbeth S. Fried
Keyword(s):  
Persian Empire ◽  
The Bible ◽  
Archaeological Methods ◽  
Critical Issues ◽  
The Law

Ezra-Nehemiah and 1 Esdras are the books of the Bible that describe the return to Judah under the Persians, so it is important to understand what in their portrayal is accurate, and what can be assigned to the imagination of the writers. Text-critical, historical-critical, and archaeological methods enable us to disentangle these elements. They confirm returns to Judah under Cyrus, Darius, and Artaxerxes I, a temple rebuilt under Cyrus and Darius, and a rebuilt wall around Jerusalem under Artaxerxes. We may confirm as well that a man named Ezra was an official in the Persian Empire who served as the “eyes and ears of the King,” but that he did not bring either the Torah or Torah-law to Judah, and there was no law-reading ceremony. The law-reading ceremony, currently described in Nehemiah 8, was written in the Maccabean period, perhaps to emphasize to their Seleucid overlords that even the Persians had supported Judean traditions.

scholarly journals Penulis Loh Batu Kedua Sepuluh Perintah Allah

2020 ◽  
Vol 16 (1) ◽  
pp. 24-32
Author(s):  
Rubyantara Jalu Permana ◽  
Sonny Eli Zaluchu
Keyword(s):  
Text Analysis ◽  
Evangelical Christian ◽  
The Bible ◽  
Christian View ◽  
God's Word ◽  
The Law ◽  
Christian Beliefs

The literal differences found in the text of Exodus 34 verses 1 and 28 can trigger accusations of Bible inconsistency. In fact, in the Christian view, the Bible is a book that cannot be wrong or inner. Evangelical Christian beliefs assert that the Bible contains God's word and God's word itself. If there are differences and inconsistencies in the Bible, is that an indicator to deduce the low credibility of truth in the Christian scriptures? This study aims to answer that question through a hermeneutic and theological analysis of the differences in texts in Exodus 34 or 1 and verse 28, about who actually wrote the two new tablets. God as referred to verse 1 or Moses as read in verse 28. In addition to conducting text analysis, the author also uses the source approach and theological concepts. As a result, verse 28 actually legitimizes verse 1 that God himself wrote the law. This perspective also confirms that the search for the meaning of texts in context does not merely involve a grammatical approach.

scholarly journals (Post-)Deuteronomistic Prohibition of Transvestitism (Deut 22:5)? The Question of Its Actual Meaning and Motivations

2021 ◽  
Vol 90 (5) ◽  
pp. 123-151
Author(s):  
Janusz Lemański
Keyword(s):  
Human Nature ◽  
Cultural Milieu ◽  
The Bible ◽  
Single Instance ◽  
Sitz Im Leben ◽  
Actual Meaning ◽  
The Law

Deut 22:5 marks the single instance of a prohibition of transvestitism in the Bible, and in its whole cultural milieu. The context in which it is situated suggests that it may have been inserted there as an addition, after the Babylonian captivity. That helps to narrow down the range of speculations as to the original Sitz im Leben of the law, and enables us to read it most of all within the canonical framework of the entirety of the Pentateuch. Hence, the precept pertains mainly to the principle of division of the human nature into the two sexes (Gen 1–2), the principle of retaining the order of creation (by not mixing kinds; Lev 19:19; Deut 22:9–11), and of keeping the procreational power, referred to here predominantly to masculinity (Gen 5:1–3; cf. Gen 1:28; 9:1.7).

Conclusion

John Selden ◽  
2021 ◽  
pp. 229-250
Author(s):  
Jason P. Rosenblatt
Keyword(s):  
Paradise Lost ◽  
The Bible ◽  
Fair Hearing ◽  
Judicial Authority ◽  
The Law ◽  
Westminster Assembly

This draws conclusions based on John Selden’s acceptance of the Talmud as an authoritative source. His many references to Jewish ancestral custom and opinion reveal his understanding that ancient Talmudic traditions exist independent of the Bible, and of course these include the Adamic/Noachide laws. Despite its dubious historicity, Selden accepts the tradition of a seamless transmission of judicial authority in both sacred and civil issues from Moses to the time of the synedrion, which he regards as a model for Parliament. He regards the sages of the Talmud as legal scholars rather than as religious figures. In the fierce debates in the Westminster Assembly over Deuteronomy 17:8–10, the Presbyterians read the text literally, which gave priority in adjudication to the clergy, while Erastians like Selden followed the rabbinic interpretation, which favored those who were skilled in the law. The conclusion tries to explain why both Selden and Milton (at least in his divorce treatises and in the middle books of Paradise Lost) relied on simile and analogy rather than metaphor and typology. Milton would have found everything he needed to create the laws of paradise in Selden’s De Jure Naturali et Gentium, with its thousands of marginal references and its method of giving a fair hearing to all opinions.

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