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Copyright of Rize Theology Journal / Rize Ilahiyat Dergisi is the property of Rize Theology Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al-Andalus journal for Humanities & Social Sciences is the property of Alandalus University for Science & Technology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Psalm 131 employs the metaphorical imagery of an infant and mother to portray the relationship between the psalmist and YHWH. Since this imagery is critical in understanding the psalmist and the overall message of the psalm, I utilize psychoanalytical Object-Relations theory in reading the psalm. This interpretive framework offers insights into the language, structure, and movement of the psalm that might otherwise be overlooked. This essay reveals the foundational role of YHWH, particularly in relation to his absence and presence as primary caregiver in the development of the false self and the restoration of the true self-identity of the psalmist. The restoration of the psalmist's true self-identity is further supported by the larger canonical context in which the Torah of Psalm 119 functions as an object-relations transitional object for the psalmist. [ABSTRACT FROM AUTHOR]

The appearance of Boaz's name in the Bible genealogy – Ruth, 1 Chronicles, Matthew, and Luke – creates difficulty. Ruth 4:21, 1 Chronicles 2:12, Matthew 1:5, Luke 3:32 informs that Boaz was the father of Obed. The issue is the Bible, both Old Testament and New Testament, mentions that the father of Obed should be Mahlon, and not Boaz. According to the book of Deuteronomy, the purpose of Boaz and Ruth's levirate marriage is to raise up an offspring (Obed) that would continue the name of Mahlon, and not Boaz. In Ruth 4:4, Boaz even confirms this purpose is to perpetuate the name of the deceased (Mahlon). In the Gospel of Matthew, Sadducees also explicitly narrate that the brothers of the dead man would raise up seed for him to perpetuate the name of the dead man (Mat. 22:24-25; cf. Gen. 38:8-10). Therefore, the Law opposes the idea of Obed carrying the name of Boaz, and not Mahlon. This research employs the study of intertextuality to offer another perspective – Matthean perspective – on the problematic name of Boaz in the Bible genealogy: Ruth, 1 Chronicles, Matthew, and Luke. [ABSTRACT FROM AUTHOR]

This article offers a new interpretation of καθαρίζων πάντα τὰ βρώματα in Mark 7.19c. After reviewing and offering some nuance to an emerging non-antinomian interpretation of 7.15a/18b, I turn to Mark 7.19c and argue that the phrase καθαρίζων πάντα τὰ βρώματα should be understood as a part of Jesus' speech in 7.18–19. Jesus' argument, I suggest, is that ritually defiled food cannot defile humans through ingestion because humans purify all foods from ritual impurity through digestion. This reasoning depends on a widespread Jewish view that excrement is impervious to ritual impurity: because all excrement is pure, the stomach acts as a purifying agent that purifies all food from ritual impurity. I proffer that the common translation of Mark 7.19c – 'Thus he declared all foods clean' (NRSV) – should therefore be abandoned. [ABSTRACT FROM AUTHOR]

Copyright of International Journal on Humanities & Social Sciences is the property of International Journal on Humanities & Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Torah is central to Judaism. Jesus's relationship with it sparks conflict with Christianity. Some Jews think that Jesus violated the Torah, while some Christians believe that he sinlessly followed it. This clash escalated on 22 June 2023, when Ultra-Orthodox Jews protested a Messianic convention in Jerusalem. Social media videos and comments highlighted Jesus's purported Torah compliance, placing Matthew 5:17 at the center stage. The comments proved indicative of the gaps within the literature as neither determined all the unique Written and Oral Torahic/legal issues raised within the Gospels nor quantified the extent of Jesus's compliance. To address these gaps, this study employs artificial intelligence (LDA), statistics, and legal analysis and exegesis to determine Jesus's compliance with the Torah, Mishnah, Talmud, and Mishneh Torah. The findings show the Gospels' consensus: Mark, Luke, and John reflect that Jesus was non-Torah-compliant (14.80, 43.80, and 0.00%, respectively); Matthew states otherwise (70.80%). Overall, the study revealed that Jesus kept 79 of 162 Written and Oral Torah laws (48.80%). This study has significant implications for Christian doctrines, the definition(s) of sin, and the missionizing ethnoreligion members and serves as a case study that illustrates AI's impact on religious authority (i.e., clergy, scholarship, and doctrines). [ABSTRACT FROM AUTHOR]

Copyright of Burdur Theology Journal / Burdur İlahiyat Dergisi is the property of Burdur Mehmet Akif Ersoy Universitesi lahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Hitit Theology Journal / Hitit İlahiyat Dergisi is the property of Hitit University Faculty of Divinity Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Our study undertakes to explore the Old and New Testament roots of the rule of law. It shows that the roots go back to the Mosaic laws and the organization of the ancient Jewish state based on them, an ancient state based primarily on laws. It points out that from the aspect of state and legal theory, the uniqueness of the Mosaic laws lay in the presentation of the supremacy and primacy of the law. This principle was reflected in the fact that no one, neither the king nor any leaders, could set themselves above the law. In addition, according to the specific laws concerning Israel's kings, the exercise of royal power was even more confined within the framework of the law. We argue that the principle of governance bound by law is part of the social teaching of both the Old and the New Testaments. All of this - in interaction with the related elements of ancient Greek-Roman political philosophy - played a prominent role in the fact that it was the Judeo-Christian culture where the idea of the rule of law spread and became the basic principle of the political and legal system of the states belonging to this circle. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Oriental Scientific Research / E-Sarkiyat Ilmi Arastirmalar Dergisi is the property of Journal of Oriental Scientific Research / e-Sarkiyat Ilmi Arastirmalar Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

"Exclusivism" is one of the oldest and most important approaches to the authority of religions. Based on exclusivism, only one religion can guarantee the guidance and well-being of its followers at a time. On the other hand, recent pluralists believe this theory cannot properly justify the divine guidance system. Besides the rational analysis of the reasons for exclusivists and pluralists, explaining the religions' opinions on this particular issue holds high levels of importance, and because Islam is the last divine religion, presenting its view on this issue is highly important. This research has attempted to examine the verses (of the Quran) that refer to the exclusivity of Jews and Christians and focus on its connection with the exclusivity of Islam. By the end, it is concluded that there is no connection between the negation of the exclusivity of other religions and the negation of the exclusivity of Islam and to either prove or deny it, other evidence should be referred to. [ABSTRACT FROM AUTHOR]

Copyright of Trabzon Theology Journal / Trabzon İlahiyat Dergisi is the property of Trabzon Theology Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Judaic law famously bans pigs. For millennia, scholars have wondered why. This paper uses the economics of property rights to resolve the puzzle. We argue that the Judaic pig ban was an instrument for internalizing swine externalities. Free ranging pigs in search of sustenance trespass on agricultural landowners' property, wreaking destruction. Activities that foster such pigs thus create negative externalities that can cripple agricultural economies. When the expected cost of swine externalities becomes large, internalization becomes worthwhile: lawmakers with a vested interest in the agricultural economy ban activities that foster free ranging pigs. That is what transpired in ancient Judah, where lawmakers were priests whose livelihoods depended on agriculture, where all swine ranged freely, and where the expected cost of swine externalities surged during the late Iron Age. Lawmakers invoked God to enjoin involvement with pigs because a supernatural injunction was cheaper to enforce than a natural one: in a land of faithful Hebrews, Yahweh's swine prohibition enforced itself. The Judaic pig ban's features are consistent with pig bans recently adopted by US states such as Montana, which everyone agrees are instruments for internalizing swine externalities. [ABSTRACT FROM AUTHOR]

Copyright of Firat University Journal of Social Sciences / Firat Üniversitesi Sosyal Bilimler Dergisi is the property of Firat University, Social Sciences Institute and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Jewish thinkers in the Middle Ages have developed various approaches to account for the existence of unresolved controversies in the Mishnah and Talmud: a question that touches on fundamental issues, from the nature of truth to the ways to deal with religious and political dissent within Jewish societies. This article presents a seldom-studied approach to controversy that appears in the Tikune Zohar literature, a collection of kabbalistic compositions dated to the early fourteenth century. The product of a secondary elite, and connected with the influential zoharic movement in kabbalah, these texts present a unique approach to the question of halakhic controversy. The Tikunim 's approach distinguishes three types of controversy: "lower," evil controversies that are driven by pride and resentment; "middle" controversies that adorn and protect the divine; and "higher" controversies, where the disputants participate in the sexual dynamic of the sefirot, the divine emanations. These types of controversy are arranged metaphysically and are distinguished not by content but by the disposition of the disputants. The higher type of controversy is depicted as existing even in the ideal, messianic state of the Torah and must remain unresolved, for to resolve it would mean to collapse the godhead itself. The Tikunim 's unique model of halakhic controversy can also be viewed as part of a larger trend in kabbalah at the turn of the thirteenth century to organize and harmonize various Jewish approaches according to a new (kabbalistic) key. [ABSTRACT FROM AUTHOR]

In Mark 10:1–12, Jesus and the Pharisees discuss whether divorce is permissible. The Pharisees' question and Jesus's answer seem artificial against the background of ancient discourses on divorce. Particularly Jesus's answer in Mark 10:9, which forbids divorce without exception, still gives rise to discussion today. It appears uncompromising and unyielding compared to other NT texts dealing with divorce (Matt 19:1–12; 1 Cor 7:10–16). I show that the prohibition of divorce in Mark 10:9 is the result of a conflict of authority between Jesus and the Pharisees that develops in the Streitgespräche in Mark's Gospel up to Mark 10:1–12. [ABSTRACT FROM AUTHOR]

Copyright of Namaa Magazine is the property of Namaa for Research & Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Young Intellectuals / Genç Mütefekkirler Dergisi is the property of Journal of Young Intellectuals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

From generation to generation, customs are also handed down in Judaism in the area of ritual purity, which in almost all cases also includes a hygienic aspect. It was in the interests of healthy people to prevent diseases and infections, which in their time could seriously threaten and destroy the entire community. To recognize leprosy or some of its pathological tips meant to recognize a danger to the community. When it comes to personal and social hygiene, ancient Jews excelled in this area. It is likely that the hygienic side (of ritual purification) was a by-product of the religious understanding of purification. Strict observance of the law of the book of Leviticus 13:1-44 contributed to a healthy lifestyle. [ABSTRACT FROM AUTHOR]

This article explores the usage of plural νόμοι versus singular νόμος throughout the whole corpus of the Greek Bible. Obviously, the singular is predominant. If we put aside later variants and textual traditions, the rare passages where the plural νόμοι is used (in Proverbs, Jeremiah, Esther, and 2 Maccabees) mutually elucidate each other: the plural occurs where the translators wanted to stress that the law(s) in question should be distinguished from the Torah. With respect to Jer 31:31–34 (LXX 38:31–34) and the quotations from it in Hebrews, the article demonstrates that the plural νόμοι in the LXX cannot be explained by the Vorlage , as many modern researchers suggest, but was a conscious device used by the LXX translator. The aim of the translator, followed by the author of Hebrews, was to stress the distinction between the Law of Moses and the Laws of the New Covenant. [ABSTRACT FROM AUTHOR]

The history of Jews in Iran goes back to a time before Iran existed as a political entity. Since about 2700 years, Jews have been living on Iranian territory. In Iran, they are called Kalīmī, derived from the Persian name for Moses, "Kalimūllāh" ("The One, who speaks with God"). Jews formed a branch of Iranian culture and history due to their long history of settlement and dissemination on Iranian territory. Judeo-Persian literature is part of this culture and history. This rich heritage consists of Persian language, written in Hebrew letters. Its contents relate to the Torah, the Talmud or Jewish history. Judeo-Persian has its own standing in the Persian language and literature and provides us with a picture of the identity of the Jews of Iran. In this paper I analyse verses of the Torah, composed by the fourteenth-century Jewish poet Shāhīn. This literary work contains different aspects of Judaism, Islam, Persian Literature, Hebrew idioms and writing as well as Iranian culture, which all constitute the identity of Iranian Jews. [ABSTRACT FROM AUTHOR]

The implications of Paul's thinking regarding gentile identification with Abraham have not been fully realised. Paul believed that gentile believers needed ritual transformation through immersion and the faithful obedience (pistis) of Christ to the Law and his death and resurrection to forgive the characteristic sins of the gentiles: idolatry and sexual immorality. They were made sons of Abraham by receiving Christ's pneuma. Paul's views reflect first-century debates surrounding both the precise ritual requirements of joining Israel and the status of proselytes after conversion. This paper examines several occurrences where scholars postulate that Paul opposed certain aspects of the Torah's legal system but proposed alternative explanations of pagan practice that were the more likely subject of debate. Therefore, we see no reason why Paul would have opposed gentile believers who observed the Sabbath or laws of kashrut , even though there are no explicit instructions by him to do so. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Tikrit University for Humanities is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Oksident is the property of Oksident and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Lakon: Jurnal Kajian Sastra dan Budaya is the property of Universitas Airlangga and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article I explore how God's people is constituted in 2 Baruch and in which relation it stands to the nations, an issue which has not yet been dealt with in detail in recent research. It will be shown that the author, writing after the destruction of the temple in 70 CE, stresses the role of torah and true worship to encourage his addresses as Israel. In doing so, he creates a clear dichotomy between Israel and the nations to uphold group identity. However, in 2 Bar. 41–42 the firmly established walls of Israel seem to crumble, because those from Israel become apostates whereas those from the nations join God's people. This passage is analyzed in more detail and its socio-historical background is explored, including the topics of assimilation, inter-marriage, and the joining of a Christian community. [ABSTRACT FROM AUTHOR]

While it is easy to interpret the first and second of the Matthean Antitheses (5.21–30) as intensifications of the Mosaic law, it is difficult to interpret the remaining Antitheses (5.31–48) in this manner. In the history of interpretation, two main strategies have been adopted for dealing with these later Antitheses, the 'rejected interpretation' hypothesis and the revocation hypothesis. The 'rejected interpretation' hypothesis, however, is only plausible for the last Antithesis (5.43–8), which appends 'and hate your enemy' to the Levitical exhortation to love one's neighbour; in all other instances, the 'thesis' statement is either a biblical citation or a close paraphrase of one or more biblical passages. Although the revocation hypothesis has often been deployed in an anti-Jewish way, there is nothing intrinsically anti-Jewish about it; indeed, both biblical authors, such as the Deuteronomist and Ezekiel, on the one hand, and some rabbis, on the other, explicitly revise prior biblical laws while at the same time claiming to be changing nothing. Matthew does something similar when he introduces the revisionist Antitheses with a programmatic statement about the unchangeableness of the Law (5.17–20). The Matthean Jesus, then, is not 'seconding Sinai' but correcting it. [ABSTRACT FROM AUTHOR]

Most interpretations of the Temple and Torah in the Gospel of Mark have held a negative view toward the Jewish institutions, declaring that the old has been replaced by the new, meaning Jesus is the new Temple and the Church has replaced the Jewish people. This article presents a post-supersessionist reading of the Temple and Torah in Mark's Gospel, focusing on the Parable of the Vineyard (Mk 12:1–12) in the broader narrative context (11:1—13:1) and the canonical narrative, thereby maintaining the Gospel's connection with the Jewish people and their covenant relationship with God. These two contexts frame the parable and set parameters for its interpretation, thereby preventing anti-Torah and anti-Temple interpretations and the theological belief that Christians are Abraham's true and rightful heirs. [ABSTRACT FROM AUTHOR]

This article seeks to examine R. Dr. Isaiah Aviad's outlook with regard to the Land of Israel, worldly labor, and redemption, as reflected in his teachings. R. Dr. Isaiah Aviad (Oskar Wolfsberg) (1893–1957) was born in Germany. He was one of religious Zionism's main thinkers. He was a pediatrician, and since the establishment of Israel served as an Israeli diplomat in Scandinavia and Switzerland. R. Aviad thought that religious Zionism is the complete Judaism, that which combines Torah and labor, spirit, and matter—multi-dimensional. In addition, R. Aviad believed in natural redemption and human effort, linking the redemption to the Land of Israel and to cultivation of the earth. He thought that human activism—i.e., redeeming the soil of the Land of Israel and cultivating it, is a religious precept that will bring about the redemption. [ABSTRACT FROM AUTHOR]

The purpose of this article is to carry out a theological analysis of "land" as one of the important theological themes in the Old Testament. The approach used in this article is the deductive paradigm. Based on the results of the analysis of the theme of land theology in the Old Testament, the theological theme of the "land" refers to the land that belongs to God which was inherited (mahala) by Israel. The land became one of the prominent features of the series of stories and life in the Old Testament. Israel's responsibility on YHWH's land is to establish the Torah as a source of religious education. The paper recommends that any Christian that God places anywhere and in any field of work should strive to strengthen Christian teaching that is rooted in the Word of God as a source of teaching authority. It recommends that an understanding of "land" in the Old Testament should become the theological starting point in building the paradigm of Christian Religious Education. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article I offer an interpretation of the Gospel of Matthew in its originating context with a view to making some suggestions about how Matthew may still speak today. Working by inference from the shape and content of the Gospel, I suggest that, against the backdrop of the partings of the ways between synagogue and church, Matthew wrote for the following reasons: to establish and display Jesus' identity; to help his readers understand better who they are; to strengthen his readers' faith; to provide a warrant for Gentile inclusion in the people of God; and to show how God's new people are to live. I then reflect on what may be considered responsible ways of appropriating Matthew for today, including the way in which his apocalyptic theology generates an ethos of moral seriousness. [ABSTRACT FROM AUTHOR]

This paper explores the way in which New Testament writers responded to the experience of rejection, its grief and sometimes resultant anger, both by those who refused to respond positively to the message of the gospel and by those who ceased to continue to believe and left the faith communities. It does so initially by giving attention to the Parable of the Sower in the context of Jesus' ministry, then as interpreted in the context of the early Christian movement and finally in its Markan context. It then considers the processing of rejection in Mark as a whole, the responses to Jesus' rejection both in a sense of solidarity and going beyond it. The paper then discusses Paul's passionate response to rejection from within his own people and his theological response of hope before turning to consider the issues in Matthew and Luke, and briefly in the fourth gospel. Its conclusions are that responses were diverse, both in their scope and in their potential to cause harm and to heal. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Al-Anbar University for Islamic Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Many see the mithnagdim as total rationalists. Therefore it has been assumed that R. Hayyim of Volozhin's approach to Torah study was the same. Although rationalism may be a correct characterization of the method he used in talmudic study, it does not capture how R. Hayyim understood the essence of Torah study. Some have described Nefesh ha-Hayyim as demystifying Kabbalah. I agree that R. Hayyim opposes ecstatic Kabbalah. However, already in 1972 Norman Lamm noticed that R. Hayyim saw Torah study as a form of clinging to God. In my article, I go further and demonstrate how torah lishmah for R. Hayyim is a radical idea that includes a legitimate path to unio mystica , and even a way to divine inspiration. [ABSTRACT FROM AUTHOR]

Copyright of Kırıkkale University Journal of Social Sciences is the property of Kirikkale University Journal of Social Science (KUJSS) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkey Journal of Theological Studies is the property of Turkey Journal of Theological Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Jerusalem Council is one of the most significant events narrated in the book of Acts, presenting the interpreter with a variety of challenges including the meaning of James's rationale in Acts 15:21 for the apostolic prohibitions. This text has often been viewed as a crux interpretum, and an examination of over thirty commentaries from the last half-century suggests that this is still the case. This article provides a fivefold taxonomy of interpretive views of this perplexing and challenging text. [ABSTRACT FROM AUTHOR]

Kornelis H. Miskotte's theology generally, and his Biblical ABC s —an important wartime work newly translated into English—in particular represent a welcome provocation to contemporary Christian theology. This essay assesses the key theological claims at the heart of the work, reflects critically upon their meaning and significance, and then draws them into converation with a number of current trends and trajectories in current theological research and writing. In this way, the significance of the work in its own right as well as its—perhaps surprising—relevance to the present theological discussion is brought to light. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Tikrit University for Humanities is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Law of Ukraine / Pravo Ukraini is the property of Editorial Board of Journal "Law of Ukraine" and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Damascus Document's Pesher of the Well (CD 6:2–11) has generally been treated as an isolated unit, either as an example of Qumran exegesis or as evidence for the history of the sect. The present study offers a fresh reading of this section that gives special attention to its rhetorical function within the document and its relationship to the document's legal material in particular. It is argued that the pesher was intended to authorize the body of legal rulings found within the document by interpreting the two lines of Numbers 21:18 as an outline of two stages of the sect's history. The pesher is built around two anchor-words in the lemma: ‮שרים‬‎ ("officials"), a reference to the sect's founders who established an authoritative body of torah rulings, and ‮נדיבי העם‬‎, a reference to the sect's later "volunteer initiates" who were to remain faithful to these rules throughout the Epoch of Wickedness. [ABSTRACT FROM AUTHOR]

Against the background of quite frequent historical periods of physical imprisonment of the Jewish people, this people became the bearer of the Revelation of Truth, which led to the conscious use of freedom of choice in favor of preserving divine gnosis with further ethical direction of freedom. At this stage of the design of the Torah as a collection of sacred books, and the subsequent management of its commandments, the freedom of the individual was sacrificed to the general religious goals of the community. The sacred fear of the greatness of God led to the realization of almost total predestination. The Talmudic and rabbinical currents, which initially continued to cultivate the content of freedom that began in the Torah period, later adopted the anthropocentric ideas of medieval Europe and gradually transformed their religious and cultic positions under the influence of civil liberties. so-called "modern Judaism". The common general orientation of the freedom of the Jewish people has been divided into the political and social freedoms of each individual Jew, where each is responsible for the ethical consequences of his own existence. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für die Alttestamentliche Wissenschaft is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Oksident is the property of Oksident and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Oksident is the property of Oksident and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)