scholarly journals اشکالیة العلاقة بین ارض کنعان "الارض الموعودة" والجماعة الیهودیة کما قدمها العهد القدیم ـ اتصال أم انفصال دراسة لتوظیف الصهیونیة لفکرة الارض الموعودة کآلیة للأستیلاء على فلسطین Problematic relationship between the land of Canaan "promised land" and the Jewish community as contained in the Old Testament Contact or separation Study of the use o

2012 ◽  
Vol 15 (15) ◽  
pp. 397-397
Author(s):  
haney Salem
Keyword(s):  
Jewish Community ◽  
Old Testament ◽  
Promised Land ◽  
Problematic Relationship

Hebrew School in Nineteenth-Century Bombay: Protestant Missionaries, Cochin Jews, and the Hebraization of India's Bene Israel Community

2012 ◽  
Vol 46 (6) ◽  
pp. 1764-1808 ◽  
Author(s):  
MITCH NUMARK
Keyword(s):  
Nineteenth Century ◽  
Jewish Community ◽  
Old Testament ◽  
Language Instruction ◽  
Critical Examination ◽  
American Missionaries ◽  
Hebrew School ◽  
Hebrew Language ◽  
Bene Israel ◽  
Jewish Liturgy

AbstractThis paper is a study of cultural interaction and diffusion in colonial Bombay. Focusing on Hebrew language instruction, it examines the encounter between India's little-known Bene Israel Jewish community and Protestant missionaries. Whilst eighteenth and nineteenth-century Cochin Jews were responsible for teaching the Bene Israel Jewish liturgy and forms of worship, the Bene Israel acquired Hebrew and Biblical knowledge primarily from nineteenth-century Protestant missionaries. At the beginning of the nineteenth century, the Bene Israel community was a Konkan jati with limited knowledge of Judaism. However, by the end of the century the community had become an Indian-Jewish community roughly analogous to other Jewish communities. This paper explores how this transformation occurred, detailing the content, motivation, and means by which British and American missionaries and, to a lesser extent, Cochin Jews instructed the Bene Israel in Jewish knowledge. Through a critical examination of neglected English and Marathi sources, it reconstructs the Bene Israel perspective in these encounters and their attitude towards the Christian missionaries who laboured amongst them. It demonstrates that the Bene Israel were active participants and selective consumers in their interaction with the missionaries, taking what they wanted most from the encounter: knowledge of the Old Testament and the Hebrew language. Ultimately, the instruction the Bene Israel received from Protestant missionaries did not convert them to Christianity but strengthened and transformed their Judaism.

scholarly journals Protocolo y ceremonial en la comunidad judía | Protocol and ceremonial in the jewish community

2020 ◽  
Vol 8 (13) ◽  
pp. 185
Author(s):  
Enrique Somavilla
Keyword(s):  
Jewish Community ◽  
Jewish People ◽  
Concentration Camps ◽  
Promised Land ◽  
The People ◽  
History Of ◽  
Siglo Xx ◽  
Jewish Religion

            La religión judía ha vuelto a tener nuevos adeptos en los jóvenes como consecuencia de no tener referentes en sus inmediatos mayores una expresión profunda de la fidelidad que tuvo siempre el Pueblo de Israel por su Dios: Yahvé. Probablemente toda la historia del pueblo judío, ha atravesado a través de la historia por innumerables y desgraciados acontecimientos que han marcado su vida: desde la salida de la esclavitud de Egipto, comandados por Moisés, guiados por la mano del Señor, durante cuarenta años hasta la llegada a la Tierra prometida, hasta los hechos lamentables, desgraciados que desembocaron en la persecución y exterminio en los campos de concentración nazis durante la década de los 30 y 40 del siglo XX, conocida por todos como la Shoá. Éste, sin duda, puede haber uno de los aspectos que ha incidido hacia una mayor religiosidad en las generaciones actuales._______________________The Jewish Religion has had new young adepts once again as the result of the lack of references from their immediate seniors on a deep expression of the characteristic faithfulness of the People of Israel for their God: Yahweh. It is probable that all the history of the Jewish people, which has passed through a great number of unfortunate moments in history, has leaved a mark in their lives: from the exile of the slavery in Egypt, leaded by Moses and guided by God’s hand during forty years until they arrived to the promised land, until the lamentable and unfortunate facts that ended in their persecution and extermination in the Nazis Concentration Camps during the decades of the 30’s and 40’s of the twenty century, event known as shoa. This fact, without doubt, can be considered one of the main aspects in the growth of a greater religiosity in nowadays generations.

scholarly journals Vyandigheid in apokaliptiese literatuur – die Daniëlboek

2006 ◽  
Vol 40 (2) ◽  
Author(s):  
Marius Nel
Keyword(s):  
Jewish Community ◽  
Old Testament ◽  
Second Century ◽  
Sixth Century ◽  
Apocalyptic Literature ◽  
The Subject ◽  
Book Of Daniel ◽  
The Relationship ◽  
Historical Origins

Animosity in apocalyptic literature – the Book of Daniel What is reflected in apocalyptic literature about the subject of animosity? Apocalyptic literature is limited in this article to the Book of Daniel, because it is the most extended apocalyptic text in the Old Testament. Before an apocalyptic work can be discussed, it is important to answer several preliminary questions: what is apocalyptic literature, and what is the phenomenon of apocalypticism? What are the characteristics of this genre? And what are the socio-historical origins of apocalyptic movements?   To understand the Book of Daniel, it is imperative to discuss the two “Sitze im Leben” present in the development of the book. These “Sitze” are the supposed sixth-century BCE exile of Judah, and the second-century BCE Jewish persecution under the Syrian king, Antiochus.   The patterns of animosity in the Book of Daniel are discussed in terms of the relationship between God and people; Jews and a foreign king; Jews and their neighbours; and two groups operating in the Jewish community according to apocalyptic perception, believing and compromising Jews. The story of Daniel in the lion’s den (Dan. 6) is used as a case study to demonstrate these patterns.   The conclusion of the study is that the tales (Dan. 1-6) and visions (Dan. 7-12) can only be understood properly in terms of the patterns of animosity present in the different plots behind the texts.

Zagadnienie starości w literaturze międzytestamentalnej

Vox Patrum ◽  
2011 ◽  
Vol 56 ◽  
pp. 241-247
Author(s):  
Mirosław S. Wróbel
Keyword(s):  
Present Article ◽  
Jewish Community ◽  
Old Age ◽  
Old Testament ◽  
Religious Values ◽  
Biblical Sources ◽  
Intertestamental Literature

In the present article the author describes the problem of an old age in the Jewish apo­calyptic literature and in the Qumran texts. Old persons are presented in these texts like sages and teachers. The education given by them for children and grandchildren is based on moral and religious values. They call to observe God’s commandments and to avoid all acts which are against God and other persons. The respect and authority of the old persons described in the texts of intertestamental literature can take in consideration the biblical sources. In the Old Testament the elders of Israel are described as judges who decide about all important aspects of the life in Jewish community.

THE SEMITIC SCHOOL OF CHRISTIAN PATRISTICS

2021 ◽  
pp. 60-68
Author(s):  
Daria Morozova
Keyword(s):  
Jewish Community ◽  
Old Testament ◽  
The Other ◽  
Theodore Of Mopsuestia ◽  
Direct Dependence ◽  
Other Hand ◽  
The Future ◽  
Theological School

The Jewish community of Antioch was not monolithic. Communities of different currents tended to gather separately. Apparently, some of them, having received the news of the coming of the Messiah from the apostles, became the first centers of Christianity in Antioch, providing the basis for the future theological school. Such Semitic features of Antiochian patristics as literalism, historicism, and a kind of mystical materialism provoked criticism from other schools. On the other hand, Aramaic-speaking Christians could rightly call the Hebrew-Aramaic Bible "our Scriptures." As heirs to Old Testament prophets and legislators, Syrian apologists addressed the "Greeks" in a paternal tone. Theophilus of Antioch and Theodore of Mopsuestia even show a direct dependence on the rabbinic tradition of interpretation.

scholarly journals Tinjauan Kritis-Multifaset Terhadap Tuduhan Genosida Atas Catatan Penaklukan Kuno Tanah Perjanjian

2019 ◽  
Vol 18 (2) ◽  
pp. 107-123
Author(s):  
Hendra Yohanes
Keyword(s):  
International Law ◽  
Old Testament ◽  
Contextual Approach ◽  
Moral Argument ◽  
Near Eastern ◽  
Promised Land ◽  
Divine Retribution ◽  
Present Context ◽  
Cultural Gaps

Tujuan dari artikel ini adalah untuk menyajikan suatu tinjauan kritis-multifaset terhadap tuduhan bahwa Allah Yudeo-Kristen telah memerintahkan genosida kepada bangsa Israel dalam penaklukan Tanah Perjanjian. Sehubungan dengan itu, penulis mencoba memikirkan ulang apa yang dipersoalkan secara esensial dalam tuduhan tersebut dan membedah tuduhan tersebut dalam tiga faset meliputi faset terminologi hukum, penafsiran, dan moral-filosofis. Dengan menganalisis kriteria genosida di dalam hukum internasional, penulis berargumen bahwa catatan penaklukan kuno Tanah Perjanjian di Perjanjian Lama tidak memenuhi kriteria ini sehingga penaklukan ini secara keliru telah diklasifikasikan sebagai genosida. Penulis juga mengumpulkan beberapa contoh kekeliruan penafsiran terhadap catatan penaklukan Tanah Perjanjian. Penulis menyetujui bahwa bahasa figuratif-hiperbol merupakan sebuah perangkat sastra yang umum dalam catatan penaklukan kuno dan ideologi perang dipandang sebagai penghukuman ilahi dalam pandangan dunia Timur Dekat Kuno. Kemudian, penulis mengambil Yosua 9-11 sebagai sebuah studi kasus biblikal untuk menunjukkan jurang sejarah-budaya antara konteks Timur Dekat Kuno dari catatan penaklukan dengan konteks kekinian kita. Pada faset terakhir, penulis secara ringkas berargumen bahwa ada pendekatan yang lebih kontekstual yang berdasarkan argumen moral teistik ketimbang tuduhan kaum Ateis Baru. The purpose of this article is to deliver a critical-multifaceted review against the accusation that the Judeo-Christian God have commanded genocide to Israelites in the conquest of the Promised Land. Correspondingly, I try to reconsider what matters essentially in the accusation and dissect the accusation into three facets, included legal terminology, interpretive and moral-philosophical facets. By analysing criteria of genocide in the international law, I argue that ancient conquest account of the Promised Land in Old Testament dissatisfies these criteria, thus the conquest was incorrectly classified as genocide. I also gather some examples of misinterpretation of the conquest account of the promised land. I agree that the figurative-hyperbolic language as a common literary feature in the ancient conquest account and the ideology of war viewed as the divine retribution in ancient near eastern worldview. Then, I take Joshua chapters 9-11 as a biblical case study to demonstrate historical-cultural gaps between ancient near eastern context of the conquest account and our present context. In last facet, I tersely argue that there is a more contextual approach which based on theistic moral argument instead of the New Atheist accusation.

Larangan Intermarriage dalam Nehemia 13: 23-27: Suatu Upaya Hermeneutis Post-Modern melalui Pendekatan Sosial-Antropologis

2021 ◽  
Vol 1 (3) ◽  
pp. 223
Author(s):  
Dina Maria Nainggolan
Keyword(s):  
Jewish Community ◽  
Old Testament ◽  
Jewish Identity ◽  
The Other ◽  
Text Editor ◽  
Religious Identities ◽  
The Bible ◽  
Group Identities ◽  
Abrahamic Religions

AbstractThis article is a post-modern hermeneutic study of Nehemiah 13: 23-27 with a socio anthropologicalapproach. This text talks about the prohibition of intermarriage between the Jewish community and foreign nations in the post-exilic era. This prohibition still alive now, not only in the Jewish community but also in other Abrahamic religions. Liquidity of cultural and religious identities today does not mean denying those people who still keep their tradition, culture, and group identities. The latest socio-anthropological and archeologicalstudies of the Bible show the text as Nehemiah and text editor effort to bequeath cultural memories to build the purity of Jewish identity. With intertextual studies, I will show that Old Testament Books is not ‘one voice’ about intermarriages. This ambiguity challenges us to rethink the prohibition on intermarriage without discrimination and segregation to the Other. Abstrak Artikel ini adalah upaya hermeneu􀆟 s post-modern terhadap teks Nehemia 13:23-27 dengan pendekatan sosio-antropologis. Teks ini berbicara tentang larangan kawin campur (intermarriage) antara komunitas Yahudi pasca-pembuangan dengan bangsa-bangsa asing. Larangan ini nyatanya masih terjadi hingga saat ini, bukan hanya di tengah-tengah komunitas Yahudi masa kini, namun juga agama-agama Abrahamik lainnya. Cairnyaidentitas budaya dan agama saat ini tidak berarti menafikan mereka yang masih memegang teguh tradisi, budaya dan pelestarian identitas kelompoknya. Studi sosio-antropologis dan arkeologi Alkitab terbaru memperlihatkan teks sebagai upaya Nehemia maupun redaktur teks mewariskan ingatan budaya dalam rangka membangun kemurnian identitas bangsa Yahudi pasca-pembuangan. Penulis juga memanfaatkan studi intertekstual dalam rangka memperlihatkan bahwa kitab Perjanjian Pertama (PP) tidak unisono dalam memperlihatkan larangan intermarriage. Ambiguitas ini menjadi tantangan bagi kita untuk memikirkan ulanglarangan intermarriage tanpa diskriminasi dan segregasi terhadap mereka yang berbeda.

Walls and Frontiers: Polish Cinema’s Portrayal of Polish–Jewish Relations

1997 ◽  
pp. 221-246
Author(s):  
Paul Coates
Keyword(s):  
Jewish Community ◽  
The State ◽  
Concentration Camp ◽  
Promised Land ◽  
Starting Point ◽  
The Subject ◽  
Post War ◽  
Camp Life ◽  
Bruno Schulz ◽  
Andrzej Wajda

This chapter describes the portrayal of Polish–Jewish relations in Polish cinema. There are several obvious points at which one might begin to consider the treatment of Polish–Jewish relations in the films of People's Poland and in the Polish Republic, still in its infancy. One might ‘begin at the beginning’ with The Last Stop (1948), Wanda Jakubowska's sobering portrait of concentration camp life; with the first film to touch on the subject by Poland's leading post-war director, Andrzej Wajda, Samson (1961); or with Wojciech Has's neglected The Hour-Glass Sanatorium (1972), a reverie on the work of Bruno Schulz. Another potential starting-point might be Wajda's The Wedding (1972). The chapter focuses on Wajda's The Promised Land (1974). The interest in Polish–Jewish relations displayed by this film marks the first stirring of a theme to be amplified in subsequent years by the Flying University and then Solidarity: the need to claw back from the state the image of a more inclusive pre-war society. Among the things included in that society, of course, had been a large and enormously significant Jewish community.

The Church and the Biblical Promised Land

2019 ◽  
pp. 64-104
Author(s):  
Gavin D'Costa
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jewish People ◽  
Catholic Theology ◽  
Precise Nature ◽  
Promised Land ◽  
The New Testament ◽  
The Status ◽  
The Church

Chapter 3 examines post-supersessionist Old Testament hermeneutics regarding the status of the promise of the land to the Jewish people. Drawing on the Pontifical Biblical Commission, it is shown that even though there are divergent New Testament views about the land, these do not cancel or negate the promise of the land to the Jewish people. The precise nature of this promise is established. While Catholic theology has only just begun to address the New Testament trajectories regarding a different evaluation of the land for Catholics, it is clear that the promise to the Jewish people is still intact.

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