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Journal articles on the topic 'Israelitism'

Author: Grafiati

Published: 29 March 2025

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1

Rose, Dell J. "The House of David: Adaptation, Marketing, and Millenarianism." Nova Religio 27, no. 3 (February 2024): 83–103. http://dx.doi.org/10.1353/nvr.2024.a919627.

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ABSTRACT: While some religious groups emphasize separation from society at large, other groups prioritize understanding and utilizing mainstream cultural expressions. The House of David, one of America's most successful communal religious groups, drew on a wide variety of mainstream cultural influences to share the message that their founders Benjamin (1861-1927) and Mary (1862-1953) Purnell were the last in a long line of British millenarian prophets. Finding inspiration in popular evangelists, jazz music, and theme parks, the House of David would successfully adapt the distinctly British tradition of the Southcottian Israelitism to the needs of the American religious market, and gives us a clear example of the role innovation plays in the crowded religious marketplace.

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2

Prianto, Robi. "Tradisi Pemberian Kanaan dan Pemilihan dalam Kepercayaan Israel." TE DEUM (Jurnal Teologi dan Pengembangan Pelayanan) 4, no. 2 (April 12, 2021): 247–61. http://dx.doi.org/10.51828/td.v4i2.65.

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Tradition of awarding Canaan and elections in Israel confidence occur simultaneously. When the Israelites were brought out of the land of Egypt to the land of Canaan, at that time the people of Israel was born into humanity of God. Canaan for the Israelites is a testament to the inclusion and the presence of a God over them, so no matter the people of Israel kept the land claim and maintain Canaan as their inheritance.Therefore Israelities were failed to become humanity of God, so is God to give status humanity of God to every body without to seeing is ethnic nation, provided they to belive to Jesus Christ as God and savior.

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3

Dziadosz, Dariusz. "Przejście przez morze - aktywna obecność Boga kreująca Izrael (Wj 13,17-14,31)." Verbum Vitae 6 (December 14, 2004): 71–92. http://dx.doi.org/10.31743/vv.1372.

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La storia di Israele solo a prima vista assomiglia a quelle delle altre nazioni. In realtà è molto diversa e del tutto particolare. La sua caratteristica principale è la stretta relazione con Dio Jahvé. Essa non solo è legata alla nazione israelitica sin dall’inizio della sua storia, ma anche decide da sempre dell’aspetto religioso, sociale e politico di questa popolazione. Si puo tranquillamente dire che è stata proprio la religione monoteistica basata sugli eventi dell’esodo e sulla stipulazione dell’alleanza con Dio ad incidere sulla identità nazionale di Israele. Tutte le fonti bibliche ed extrabibliche testimoniano questo straordinario legame con Jahvé. L’autore pone la domanda sulle cause e sulle caratteristiche della così stretta relazione degli Israeliti con Dio e con la loro religione. Per capire meglio questa problematica si ferma sugli avvenimenti accaduti allafine dell’esilio, sull’intervento salvifico di Jahvé e sulle circostanze della fondazione della nazione di Israele descritti nel libro dell'Esodo 13,17-14,31.

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4

II, Donald C. Raney, and B. S. J. Isserlin. "The Israelites." Journal of Biblical Literature 121, no. 2 (2002): 347. http://dx.doi.org/10.2307/3268364.

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5

BORCA, EUSEBIU. "„ŞI SOARELE ŞI LUNA S-AU OPRIT” (IOS. 10:13). PERSPECTIVE FILOLOGICE ŞI DUHOVNICEŞTI ALE BĂTĂLIEI DE LA GABAON." Receptarea Sfintei Scripturi: între filologie, hermeneutică şi traductologie 12 (2024): 95–110. http://dx.doi.org/10.47743/rss.2023.12-8.

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Immediately after the Israelitesʼ entry into Canaan, after the conquest of the cities of Jericho and Ai, Joshua begins the southern campaign to conquer the territory promised by God. Placing themselves (albeit by deception) under Joshuaʼs protection, the Gibeonites are attacked by neighboring cities. Under these conditions, the battle of Gibeon takes place, where the Israelites jump to the aid of the Gibeonites, facing a coalition of five armies. The Lord himself assured Joshua that he would win because He would fight alongside the Israelites. The biblical episode was interpreted by the Holy Fathers in a spiritual Christological key, understanding by Gibeonites those Christians who, despite their zeal, remain attached to the worldly (Origen), or the Gentiles who come to Christianity and will come to salvation through faith (St. Maxim the Confessor). Joshua Navi is the typos of Christ, the ‟Sun of Righteousnessˮ, the One who ‟does not set ... undecided by the evening of sin and ignoranceˮ (St. Maximus the Confessor). This ‟extra dayˮ, which is not ‟preceded by a nightˮ, refers to the ‟darkness that will follow the crucifixionˮ (Theodoret of Cyrus), or to Christ, Who, ‟in one day ... made two, as Joshua had made two days oneˮ (St. Ephrem the Syrian). During this unique day, ‟the sun stood still, but time went onˮ (Fericitul Augustin). For Origen, this episode of the lengthening of the day, in which the ‟sun of justiceˮ (Mal. 4:2) ‟does not set at allˮ, is the image of Christʼs action by which he ‟stopped and delayed the day of the endˮ, as One who has the power to lengthen ‟the length of days, when it is the time of salvationˮ and to ‟shorten it, when it is the time of sorrow and perditionˮ (Origen).

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6

CASIS. "Black Hebrew Israelites." Journal of Intelligence, Conflict, and Warfare 3, no. 1 (May 30, 2020): 12. http://dx.doi.org/10.21810/jicw.v3i1.2362.

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The purpose of this briefing note is to examine the escalation to violence of Violent Transnational Social Movements (VTSM), specifically the Black Hebrew Israelites (BHI). The BHI is a more than 100-year-old group that has arguably been in the political background for the past two decades and appears to have escalated from using soft violence tactics to kinetic violence after the Jersey City Deli Shooting. This briefing note primarily focuses on the BHI and their role as a VTSM that uses soft violence and symbolic power as a means to deliver their message. For further information on VTSMs, please visit the Canadian Centre for Identity-Based Conflict.

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7

Vella, Nicholas C. "Israelites and Phoenicians." Antiquity 74, no. 285 (September 2000): 728–29. http://dx.doi.org/10.1017/s0003598x00060142.

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8

Emerton, J. A., and G. W. Ahlstrom. "Who Were the Israelites?" Vetus Testamentum 38, no. 3 (July 1988): 372. http://dx.doi.org/10.2307/1518077.

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9

Hasegawa, Shuichi. "Canaanites, Phoenicians and Israelites." Hebrew Bible and Ancient Israel 11, no. 2 (2022): 177. http://dx.doi.org/10.1628/hebai-2022-0027.

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10

Oba, Ryan. "Alone with the Israelites." Grand Street, no. 67 (1999): 71. http://dx.doi.org/10.2307/25008437.

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11

Muntean, Fritz. "Asherah: Goddess of the Israelites." Pomegranate: The International Journal of Pagan Studies 13, no. 5 (February 17, 2012): 36–47. http://dx.doi.org/10.1558/pome.v13i5.36.

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12

Zorn, Jeffrey R., Niels Peter Lemche, and Douglas A. Knight. "Israelites in History and Tradition." Journal of Biblical Literature 119, no. 3 (2000): 544. http://dx.doi.org/10.2307/3268417.

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13

Younger, K. Lawson. "The Deportations of the Israelites." Journal of Biblical Literature 117, no. 2 (1998): 201. http://dx.doi.org/10.2307/3266980.

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14

Espinoza-Benavides Joyo, Enrique. "2002: Los israelitas de ahora." Allpanchis 37, no. 65 (June 8, 2005): 139–43. http://dx.doi.org/10.36901/allpanchis.v37i65.509.

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En el presente trabajo trataré sobre el grupo religioso "Asociación Evangélica de la Misión Israelita del Nuevo Pacto Universal" (AEMINPU) en dos momentos: a) Durante la creación, expansión y muerte del líder religioso, b) Situación del grupo religioso después de la muerte física del líder.

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15

Thiel, Winfried. "Jerusalem Entwicklungszentrum der israelitisch-jüdischen Religion." Orientalistische Literaturzeitung 104, no. 6 (December 2009): 609–19. http://dx.doi.org/10.1524/olzg.2009.0048.

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16

Collins, Nina L. "Did the Israelites Leave Egypt with Unleavened Bread? The Historical Significance of the Israelites' Food." Biblical Theology Bulletin: Journal of Bible and Culture 46, no. 1 (January 28, 2016): 3–11. http://dx.doi.org/10.1177/0146107915623195.

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17

Layantara, Nicko Hosea. "Persiapan Kedatangan Mesias Selama Masa Intertestamental." Manna Rafflesia 8, no. 2 (April 30, 2022): 399–422. http://dx.doi.org/10.38091/man_raf.v8i2.216.

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The intertestamental era was a 400 years period between Old Testament and New Testament when God didn’t say anything to the Israelites. Connected with the promise in the Old Testament that the Lord would send the Messiah who would save his people, would it be difficult fulfilled by the intertestamental era? This article wants to explain the things that happened during the intertestamental era, especially about the fulfillment of the messianic promise. The research method that is used in this article is the qualitative method, by using a literature study with the descriptive analysis approach. The intertestamental era was a period in which God worked to prepare the coming messiah. Some works that God did in the intertestamental era: God made the Israelites repent, God held the remnant of Israelites to be the ancestor of the messiah, God used the Ptolemy dynasty to drive the writing of Septuagint that contained the messianic promise, God used Herod the Great until Herod Antipas to permit the Israelites resided in their land for the sake of the birth and the ministry of the messiah, God used the Hellenization for the spreading of the Gospel to the Greek, moreover God used the Romans in preparing the writing of the books of the New Testament, which contained the news of the messiah. The conclusion, in the intertestamental era, God prepared the coming of the messiah by holding the existence of the Israelites and making them repent, letting the Israelites go back to their land, and preparing the spreading of the news of the messiah in other languages.

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18

Zorn, Jeffrey R. "The Israelites. B. S. J. Isserlin." Bulletin of the American Schools of Oriental Research 319 (August 2000): 73–74. http://dx.doi.org/10.2307/1357562.

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19

Kakitelashvili, Ketevan. "Georgian Israelites or Jews of Georgia." Journal of Religion in Europe 14, no. 3-4 (December 20, 2021): 339–66. http://dx.doi.org/10.1163/18748929-bja10061.

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Abstract The paper explores the evolution of Georgian-Jewish identity in different political, ideological, and cultural contexts from the late nineteenth to the early twenty-first centuries. It is focused on the beginning of the twentieth century when religious and national dimensions of Georgian-Jewish identity were developed as competing identity models. This paper addresses the impact of these identity models on contemporary Georgian-Jewish identity.

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20

JACKSON, JOHN L. "BLACK ISRAELITES: DNA and then Some." Cultural Anthropology 28, no. 3 (July 26, 2013): 537–39. http://dx.doi.org/10.1111/cuan.12020.

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21

Giem, Paul. "Bible Says Israelites Didn't Exterminate Sidonians." American Journal of Human Genetics 102, no. 2 (February 2018): 330. http://dx.doi.org/10.1016/j.ajhg.2018.01.001.

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22

Rainey, Anson F., and Niels Peter Lemche. "The Israelites in History and Tradition." Jewish Quarterly Review 92, no. 1/2 (July 2001): 250. http://dx.doi.org/10.2307/1455640.

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23

Dapi, David. "Kesetiaan Tuhan dan Pemberontakan Israel di Padang Gurun." Limen : Jurnal Agama dan Kebudayaan 19, no. 2/April (January 8, 2024): 164–76. http://dx.doi.org/10.61792/lim.v19i2/april.158.

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The thing that many people conceiving is the negative perspective on the wilderness. When we hear the word “wilderness”, our mind are immediately caught up in a dry, arid, barren and scary place. No one would choose to live in this almost lifeless place. In Pentateuch particularly in the books of Exodus and Deuteronomy we are told about the wilderness in which the Israelites was chosen by God to wander for a promised land around forty years. It can be imagined that in the severe circumstance of the desert, the Israelites struggled to survive. On certain occasions the Israelites rebelled against God by allowing idolatry in their lives and complaining about the lack of food and drink. The rebellion of the Israelites in the wilderness, on the one hand, expressed their inability to remain faithful to the covenant that had been made with God on Mount Sinai. On the other hand, the same God who brought them out of Egypt remained faithful to His covenant to lead the Israelites to the promised land. At some point the wilderness witnessed Israel's rebellion against God, and God’s faithfulness to Israel as His chosen people. The desert also turned to be a school of faith for Israel to purify their faith and to learn how to observe Yahweh.

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24

Elliott, John. "Jesus the Israelite Was Neither a `Jew' Nor a `Christian': On Correcting Misleading Nomenclature." Journal for the Study of the Historical Jesus 5, no. 2 (2007): 119–54. http://dx.doi.org/10.1177/1476869007079741.

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AbstractDistinguishing between insider and outsider groups and their differing nomenclatures is essential for accurate interpretation and translation. Jesus and his earliest followers, evidence demonstrates, were called `Israelites', `Galileans' or `Nazoreans' by their fellow Israelites. `Israel', `Israelites' were the preferred terms of self-designation among members of the house of Israel when addressing other members—not `'Ιουδαιος', `Jew' or `Judaism'. Modern interpreters and translators of the Bible, it is argued, should respect and follow this insider preference. 'Ιουδαιος , an outsider coinage, is best rendered `Judaean', not `Jew', to reflect the explicit or implied connection with Judaea. It was employed by Israelites when addressing outsiders as an accommodation to outsider usage. The concepts `Jew', `Jewish' and `Christian' as understood today are shaped more by fourth century rather than first-century CE realities and hence should be avoided as anachronistic designations for first-century persons or groups. Use of `Christian' is best restricted to its three NT appearances. The use of appropriate nomenclature is crucial for minimizing historical and social inaccuracies and misunderstandings.

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25

Nikodemus Nikodemus and Andreas Jimmy. "Jejak-Jejak Pengutusan Musa Membebaskan Bangsa Israel Dari Perbudakan Mesir (Keluaran 6:1-12)." Student Scientific Creativity Journal 1, no. 6 (November 9, 2023): 290–311. http://dx.doi.org/10.55606/sscj-amik.v1i6.2375.

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The focus of this paper is the theme of the Mission of Moses to Free the Israelites from Egyptian Slavery Exodus 6:1-12. The salvation of the Israelites is inseparable from the struggle of Moses who was blessed by God. But with God's word to Moses all problems were resolved with an outstretched hand. The purpose of this paper is to discover the location of God's role for the Israelites who were enslaved by Egypt at that time. The methodology used is the exegesis methodology. There are 6 analyzes used, namely analysis of Story, Structure, Syntax, Semantics, Context, and Theological Reflection. The six analyzes have been done on separate sheets and are summarized in this article. The findings obtained from this writing include: First, God's inclusion in Moses, who struggled with a lack of self-confidence. Second, God's inclusion appeared in Moses when Moses freed the Israelites from Egyptian slavery. Third, God always accompanies those who rely on God in their work. Thus Christians are invited to always rely on God in their life journey.

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26

Andri Harvijanto. "Tanggung Jawab Keluarga Sebagai Pusat Pendidikan Rohani: Analisis Ulangan 6:4-9." Jurnal ILUMINASI 2, no. 2 (November 2, 2024): 53–65. https://doi.org/10.71401/iluminasi.v2i2.9.

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The book of Deuteronomy is the story of the history of the Israelites as God's chosen people, who live their lives only because of God's leadership and power. Living by loving God with all your heart, strength and mind is the only way to experience God's power and love. The book's actual name in Hebrew is summarized in the opening line that reads "these are the words". The book of Deuteronomy is addressed to the Israelites as a people who have been bound by a Covenant with God. The messages given by Moses were intended for the Israelites in an effort to prepare the Israelites before entering the land of Canaan. Therefore Deuteronomy 6:4-25 is a summary of the maturing process of family faith in Israel called Shema which must receive full attention and recognition for families in God. The confession of faith is an acknowledgment that states the oneness and uniqueness of the Lord God of Israel, specifically in God's relationship with His people, and how God's people should respond to God.

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27

Soares, Caroline Barros. "SIONISMO, GÊNERO E JUDAICIDADE: UMA ANÁLISE DOS ESTATUTOS DAS DAMAS ISRAELITAS NA BELÉM DE 1948." LUMEN ET VIRTUS 15, no. 43 (December 26, 2024): 9333–48. https://doi.org/10.56238/levv15n43-123.

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Este artigo contemplou a prática de analisar o estatuto das Damas Israelitas no Pará de 1948, a partir da abordagem de gênero decolonial sobre as dinâmicas das mulheres do estatuto, desenvolvendo uma análise do discurso a partir da judaicidade. Os objetivos foram analisar o discurso do estatuto das Damas Israelitas, visando uma melhor compreensão sobre suas agências. A metodologia envolveu uma revisão bibliográfica da historiografia judaica, mais precisamente sobre as judias, além de contemplar o conceito de sionismo e judaicidade, resultando assim na tranversalização de saberes sobre o feminino, o sionismo e a judaicidade na Belém de 1948. Em síntese, é necessário pensar nas Damas Israelitas por uma abordagem de gênero que transpassa a identidade judaica e o movimento sionista na Amazônia.

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28

Hopkins, David C. "Who Were the Israelites?. Gosta W. Ahlström." Bulletin of the American Schools of Oriental Research 277-278 (February 1990): 135–36. http://dx.doi.org/10.2307/1357381.

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29

Knauf, Ernst Axel. "Who Were the Israelites?Gösta W. Ahlström." Journal of Near Eastern Studies 49, no. 1 (January 1990): 81–83. http://dx.doi.org/10.1086/373422.

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30

Borowski, Oded. "The Israelites in History and Tradition (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 19, no. 4 (2001): 108–10. http://dx.doi.org/10.1353/sho.2001.0095.

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31

Tryl, Fabian. "Od Otniela do Saula. Początki państwowości izraelskiej." Ruch Biblijny i Liturgiczny 58, no. 1 (March 31, 2005): 5. http://dx.doi.org/10.21906/rbl.569.

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Period after Joshua’s death was very important in history of Israel. Unorganised tribes were been under influences of better-developed Canaanites and only begun to create more monolith society. Additional factors have been dangerous from outside and numerous invasions of enemies so sometimes Israel was a subordinate foreigner ruler.Overcoming particularisms and trying to set against this situations Israelites inducted kind of rulers governing of federations of few tribes, who Bible call “the Judges”. Etymology of this term and similar examples from another regions of ancient Near East sign its sacro-political character. Has been trust that appointed they God alone in answer of petitions of Israelites. Book of Judges mentions row of names but not much we know about these persons. However seem that much of they it’s possible to relate with priestly tribe of Levites.Situation becomes especially dangerous when Israelites have begun war with better-organised and armed Philistines. It was time of last and greatest judge, Samuel, who appointed first king of united state Israelites, Saul. He didn’t rule long and post successfully fights with Philistines was killed in battle. However earlier was happened something what caused Saul with Samuel and Yahweh “rejected” king. As his successor is induct David, who however got power just after Saul’s death.On time of first king of Israel is date beginning of Yahwism as a state-religion. It didn’t mean Israelites were become monotheists but it was first step of this process where faith of Yahweh been one of most important factors keeping the sense unity among the Israelites.Negative image of Saul in the Bible most probably created writers connected with later kings from David’s dynasty.

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32

Miller, Michael T. "The African Hebrew Israelites of Jerusalem and Ben Ammi’s Theology of Marginalisation and Reorientation." Religions 11, no. 2 (February 13, 2020): 87. http://dx.doi.org/10.3390/rel11020087.

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This paper will look at the way the African Hebrew Israelites of Jerusalem have utilised the theological narrative of marginalisation in their quest for identity and self-determination. The African Hebrew Israelites of Jerusalem are an expatriate black American group who have lived in Israel since 1969, when their spiritual leader, Detroit-born Ben Ammi, received a vision commanding him to take his people back to the Promised Land. Drawing on a long tradition in the African American community that self-identified as the biblical Israelites, the African Hebrew Israelites are marginalised in their status as Americans, as Jews, and as Israelis. We will examine the writings of Ben Ammi in order to demonstrate that this biblically based motif of marginalisation was a key part of his theology, and one which enabled his movement to grow and sustain itself; yet, in comparison with other contemporaneous theological movements, Ben Ammi utilised a specific variant of this motif. Rejecting the more common emphasis on liberation, Ammi argued for an eschatological reorientation around the marginalised. This article will conclude that Ben Ammi’s theology is key to understanding how the community has oriented itself and how it has proved successful in lasting 50 years against both internal disputes and external attacks.

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33

Parina, Kori, Hendrianto ST., M.A, and Hendrianto ST., M.A. "TERTOLAK TETAPI MENJADI BERKAT BERDASARKAN KITAB HAKIM-HAKIM 11:1-11." FILADELFIA: Jurnal Teologi dan Pendidikan Kristen 2, no. 2 (October 30, 2021): 144–60. http://dx.doi.org/10.55772/filadelfia.v2i2.37.

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Jephthah experienced rejection in the Gilead family, he was expelled from the Gilead family because Jephthah did not have the right to inherit Gilead's property. The Israelites at Mizpah were oppressed by the Ammonites for 18 years and according to God's will, Jephthah was chosen to be the liberator of the Israelites from oppression and he became the judge of the Israelites for six years. from the Jephthah character who also experienced rejection in the Gilead family and even his own tribe because he was not a legitimate child from Gilead which caused him to be expelled and at the end of his life he was elected as a judge over the Israelites to free the Israelites from oppression, this is what the author makes motivation to everyone who has experienced rejection to be able to bring change with the potential that exists within. The method used by the author is descriptive qualitative and also descriptive quantitative, because in addition to using literature and supporting journals, the author also conducts field observations using questionnaires from respondents as valid data and the authors can be held accountable.From studying the character of Jephthah from the book of Judges 11:1-11 that God has potential for everyone, rejection is not the end of everything, to be a blessing there needs to be healing from within the person, recovery can only be obtained in a relationship with God . The motivation that can be given to people who experience rejection is to awaken the potential that exists within themselves, self-acceptance is the beginning to experience change, to be a blessing to anyone, to be a person who wants to humblethemselves. From this study the authors obtained the results that do not make rejection as a benchmark so that it hinders self-potential to step up and bring change for the better.Jephthah experienced rejection in the Gilead family, he was expelled from the Gilead family because Jephthah did not have the right to inherit Gilead's property. The Israelites at Mizpah were oppressed by the Ammonites for 18 years and according to God's will, Jephthah was chosen to be the liberator of the Israelites from oppression and he became the judge of the Israelites for six years. from the Jephthah character who also experienced rejection in the Gilead family and even his own tribe because he was not a legitimate child from Gilead which caused him to be expelled and at the end of his life he was elected as a judge over the Israelites to free the Israelites from oppression, this is what the author makes motivation to everyone who has experienced rejection to be able to bring change with the potential that exists within. The method used by the author is descriptive qualitative and also descriptive quantitative, because in addition to using literature and supporting journals, the author also conducts field observations using questionnaires from respondents as valid data and the authors can be held accountable.From studying the character of Jephthah from the book of Judges 11:1-11 that God has potential for everyone, rejection is not the end of everything, to be a blessing there needs to be healing from within the person, recovery can only be obtained in a relationship with God . The motivation that can be given to people who experience rejection is to awaken the potential that exists within themselves, self-acceptance is the beginning to experience change, to be a blessing to anyone, to be a person who wants to humblethemselves. From this study the authors obtained the results that do not make rejection as a benchmark so that it hinders self-potential to step up and bring change for the better.

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34

Belo, Yosia. "Didikan Allah Kepada Bangsa Israel Menurut Kitab Hakim-Hakim." JURNAL LUXNOS 5, no. 1 (February 9, 2021): 37–46. http://dx.doi.org/10.47304/jl.v5i1.74.

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Abstract: The Book of Judges is a book that is paradoxical. Because in it there are several historical stories of the Israelites starting from the most famous and also the ones that are not well known. The book of Judges contains many interesting things, but also maybe a lot more disgusting things that the Israelites had done at that time, such as idolatry, adultery, civil war, mixed marriage, and so on. The teaching is simple, but difficult to understand, because in the book of Judges it shows the darkest sins of mankind, but in it the light of God's grace can be seen clearly. Based on the description above, teaching that comes from God is very necessary. It was useful to lead the Israelites on the right path or to bring the Israelites back to their God, who had freed them from slavery in Egypt and also gave them the land of Canaan as an inheritance. This article is an analysis and literature study, which describes some of the ways that God used to educate the Israelites who were corrupted by sin to become Israelites who obeyed God's Law. Abstrak: Kitab Hakim-hakim adalah kitab yang bersifat paradoks. Oleh karena di dalamnya terdapat beberapa cerita sejarah bangsa Israel mulai dari yang paling terkenal serta yang juga yang tidak terkenal. Kitab Hakim-hakim mengandung banyak hal menarik, akan tetapi juga mungkin lebih banyak hal yang menjijikkan yang pernah dilakukan oleh bangsa Israel pada zaman itu, seperti penyembahan berhala, perzinahan, perang saudara, kawin campur, dan sebagainya. Pengajarannya sederhana, akan tetapi sulit untuk dimengerti, karena dalam kitab Hakim-hakim ini memperlihatkan dosa manusia yang paling hitam pekat, tetapi di dalamnya cahaya rahkmat Allah dapat dilihat dengan jelas. Berdasarkan uraian di atas, maka pengajaran yang bersumber dari pada Allah sangat diperlukan. Berguna untuk membawa bangsa Israel kepada jalan yang benar atau membawa kembali bangsa Israel kepada Allah mereka, yang telah membebaskan mereka dari perbudakan di Mesir serta juga memberikan tanah Kanaan kepada mereka sebagai milik pusaka. Artikel ini adalah sebuah analisis dan studi pustaka, yang memaparkan beberapa cara yang Allah gunakan untuk mendidik bangsa Israel yang telah rusak karena dosa menjadi bangsa Israel yang taat terhadap Taurat Tuhan.

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Rigano, Gabriele. "L'Unione israelitica ortodossa di Fiume e l'ebraismo italiano." MONDO CONTEMPORANEO, no. 3 (March 2017): 53–91. http://dx.doi.org/10.3280/mon2016-003002.

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Becker, Uwe. "Von der Staatsreligion zum Monotheismus. Ein Kapitel israelitisch-jüdischer Religionsgeschichte Von der Staatsreligion zum Monotheismus. Ein Kapitel israelitisch-jüdischer Religionsgeschichte." Zeitschrift für Theologie und Kirche 102, no. 1 (2005): 1. http://dx.doi.org/10.1628/004435405774520280.

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Noonan, Benjamin J. "High-handed sin and the Promised Land: The rhetorical relationship between law and narrative in Numbers 15." Journal for the Study of the Old Testament 45, no. 1 (August 19, 2020): 79–92. http://dx.doi.org/10.1177/0309089219862818.

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The rhetorical relationship between law and narrative has received increasing attention in recent Pentateuchal scholarship. An especially interesting case study is the legal material of Num. 15, which is placed directly after the narrative of the Israelites’ refusal to enter the land of Canaan (Num. 13-14) and itself contains a short narrative (Num. 15.32-36). Scholars have offered explanations for some of the material in Num. 15, but the rationale for this chapter’s diverse content—especially the pericope regarding unintentional and ‘high-handed’ sins (Num. 15.22-31)—remains largely unexplained. This article addresses this lacuna by examining the relationship between law and narrative in Num. 15. Specifically, this article argues that (1) the rhetorical function of Num. 15.22-31 is to show that the Israelites committed a high-handed sin when they failed to take the land, and (2) that the Israelites’ sin is contextually linked with God’s rest.

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Nggebu, Sostenis, Fenius Gulo, and Joko Susilo. "PERTANGGUNGJAWABAN NABI YEHEZKIEL SEBAGAI PENJAGA UMAT ISRAEL." Manna Rafflesia 9, no. 2 (April 30, 2023): 260–75. http://dx.doi.org/10.38091/man_raf.v9i2.294.

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The problem of this article discusses the critical function of the prophet Ezekiel's control over the spirituality of the Israelites in Babylon. He carried out this vital role so that the life of the Israelites' faith returned to the right path. The method used in this study is a biblical textual study method. The result shows that Ezekiel carried out God's mandate with sincerity and sincerity as the guardian of the people of Israel. He was well aware that God himself would hold him accountable. In the land of exile, Ezekiel faithfully carried out his duty as a guardian of Israel. He rebuked those who deviated from the word of God and those who obeyed the word of God he comforted. In addition, he also conveyed the message of hope that God would act according to His sovereignty to return the Israelites from the land of exile.

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Schleicher, Marianne. "Gaudeo quia dedisti – om glæde i israelitisk og tidlig jødisk religion." Religionsvidenskabelig Skriftrække 1 (June 9, 2022): 129–40. http://dx.doi.org/10.7146/rvs.v1i.132814.

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Dette kapitel analyserer forekomster af ‘glæde’ śimḥâ (שִׂמְחָה) og ‘at glæde sig’, jf. verbalroden śāmaḥ (שָׂמַח) i bibelske og tidligt jødiske tekster med det formål at reflektere over aspekter i glædens religionshistoriske udvikling. Baseret på elektroniske søgninger på glæde/roden שמח, inklusive afledninger, har jeg udvalgt forekomster, der vedrører religiøs glæde og grupperet dem ud fra konteksterne: Visdom, myte og ritualiserede handlinger. Kapitlet konkluderer at glæde især i kontekst af ritualiserede handlinger først supplerer den kultiske ofring, men siden i en bevægelse fra velsignelsesreligion til frelsesreligion overtager den kultiske ofrings funktion i forhold til at markere en ihukommelse af eller en tillid til gudens indgriben, hvorfor glæden løftes med ind i ordgudstjenesten. Analysen indebærer, at jeg føjer argumenter til Hans Jørgen Lundager Jensens idé om at erstatte udtrykket “do ut des” (jeg giver, for at du må give) med udtrykket “do quia dedisti” (jeg giver, fordi du har givet) i hvert fald i israelitisk-tidlig jødisk kontekst til beskrivelse af glædens funktion som det at udtrykke taknemmelighed over noget perfektivt, nemlig at guden har eller vil have givet.

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Toczyski, Andrzej. "Identity and Otherness in the Rahab Story. Analysis of the Rahab Speech (Josh 2:9–11)." Biblical Annals 14, no. 4 (October 29, 2024): 557–65. http://dx.doi.org/10.31743/ba.15087.

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The biblical story of Rahab of Jericho was included in the Book of Joshua to serve a specific purpose in a remote historical context. This article focuses on a possible function of the Rahab story, which might have been employed by the author/redactor as a literary pattern for cross-cultural encounters between different groups, such as the Canaanite clan of Rahab and the Israelites. The Deuteronomistic Law demands the removal of “others” and separation from them, while Rahab, “the outsider,” is saved and protected by the Israelites. This fact may not only prove the benevolence of the Israelites but also be evidence of a recurring literary pattern of constructing national and religious self-identity first through retelling and eventually rewriting stories. Since the Rahab story has been read/heard by ancient audiences and by many readers through the centuries, this pattern may also prove relevant for contemporary readers by providing grounds for intercultural dialogue in the modern world.

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Lemos, T. M. "The Apotheosis of Rage." biblical interpretation 23, no. 1 (December 24, 2015): 101–21. http://dx.doi.org/10.1163/15685152-00231p05.

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Recent psychological research on post-traumatic stress disorder (PTSD) has demonstrated that one of the most common symptoms of the disorder is heightened or even uncontrollable anger. In the past decade, various works in biblical studies have assessed the effects of trauma on the ancient Israelites and on the texts of the Hebrew Bible, but these have not fully explored either the connection between anger and PTSD or that between anger in the Hebrew Bible and Israelite trauma. This article seeks to demonstrate the close relationship between trauma and rage, and argues that biblical authors often locate their own traumatized rage in the figure of Yahweh. The emotional response of Yahweh toward the Israelites is frequently presented as one of rage, blame, and contempt – a trio of socially distancing emotions. This depiction of Yahweh results in a “theology of distance” wherein Yahweh’s furious emotionality negates the sympathy of audiences toward the traumatized Israelites.

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Scheil, Andrew P. "Anti-Judaism in Ælfric's Lives of Saints." Anglo-Saxon England 28 (December 1999): 65–86. http://dx.doi.org/10.1017/s026367510000226x.

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Anti-Judaism existed in Anglo-Saxon England without the presence of actual Jewish communities. The understanding of Jews and Judaism in Anglo-Saxon England is therefore solely a textual phenomenon, a matter of stereotypes embedded in longstanding Christian cultural traditions. For instance, consider the homily De populo Israhel (written between 1002 and 1005), a condensation and translation of selections from Exodus and Numbers by the prolific monk Ælfric of Eynsham (c. 955–c. 1020). The text narrates the tribulations of the Israelites in the desert: Ælfric explains that although God ‘worhte feala wundra on ðam westene’, the Israelites were ‘wiðerræde witodlice to oft’ and angered him. The intractable attitude of God's chosen people in the desert demands an explanation; why did the Israelites spurn the heaven-sent manna and long for the repasts of their Egyptian captivity? Ælfric clarifies their behaviour through a string of typological associations. He explains that the manna ‘hæfde Þa getacnunge ures Hælendes Cristes’.

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Laia, Imran, and Firman Panjaitan. "KONSEP HARI TUHAN DALAM PERSPEKTIF TEOLOGI SOSIAL MENURUT AMOS 5:18-20." LOGIA: Jurnal Teologi Pentakosta 6, no. 2 (February 24, 2025): 44–58. https://doi.org/10.37731/log.v6i2.240.

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This study aims to explain the meaning of the day of the Lord as proclaimed in Amos 5:18-20. In some views it is said that the day of the Lord is the day of preaching about God's salvation to mankind, especially his chosen people. But Amos spoke differently, he actually showed that the day of the Lord is the day of God's judgment for the social sins committed by the Israelites. This research uses descriptive qualitative method with text criticism interpretation approach. The result of this study is the affirmation of God's judgment day that occurs when God's day comes. God will act decisively by punishing every sin of the people of Israel, especially social sins. Because Israel could not force any of their religious practices and worship into social life, the Israelites fell into social sins. It was in this situation that the day of the Lord came and judged the Israelites so that they would repent of their social sins.

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Timmer, Daniel C. "When Is a Moabite a Moabite? Selectivity, Stereotypes, and Identity in the Gemeindegesetz, Deut. 23:2–9 [Eng 1–8]." Horizons in Biblical Theology 43, no. 2 (August 23, 2021): 187–204. http://dx.doi.org/10.1163/18712207-12341432.

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Abstract This article argues that the Gemeindegesetz’s exclusion of Ammonites and Ammonites from the qahal-YHWH, like its inclusion of Edomites and Egyptians, is not based on ethnobiology or essentialist ethnicity. It draws on social identity and stereotyping theory to explore the text’s characterization of these different groups, and proposes that the salience of moral-behavioral features subordinates but does not efface ethnic and other factors. This interpretation is also integrated with approaches to identity for Israelites and non-Israelites elsewhere in Deuteronomy.

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Yeremia, Yeremia, and Jhon Wesley. "The Meaning of God In Deutronomy 6:6-9 and Its Implication Today." Syntax Literate ; Jurnal Ilmiah Indonesia 7, no. 2 (February 26, 2022): 2790. http://dx.doi.org/10.36418/syntax-literate.v7i2.6361.

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The book of Deuteronomy is a book that contains the confirmation of God's promise to the Israelites by the elders of the nation of Israel. This book contains the remembrance made by Moses to the new generation of the Israelites, who at that time did not exist and were not present when God first conveyed His promise of a land flowing with milk and honey, and God's inclusion in the nation of Israel. So that in this book the words and promises of God are repeated and uttered, in addition to reminding and strengthening the faith of the new generation of Israel, but also to warn this new generation of God's commands and prohibitions, what is worthy and despised for those in the world. his eyes. The author explains the meaning of the words in Deuteronomy 6:6-9, describes the message and mandate contained in these verses and passages and interprets God's message in Deuteronomy 6:6-9. The methods used in this exegesis include historical studies, lexical studies, and grammatical studies. And then compared to the results of the interpretation of the experts. The results of this writing are obtained: Why did God convey this message to the Israelites at that time? What did God want to mean by sending Moses to repeat the preaching of God's promises and His commandments to the new generation of the Israelites? And what is the current implementation?. Keywords: concept of god; deutronomy 6:6-9; implication

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Polaski, Donald C. "Book Review: The Israelites In History and Tradition." Interpretation: A Journal of Bible and Theology 54, no. 3 (July 2000): 320. http://dx.doi.org/10.1177/002096430005400314.

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Kletter, Raz, Łukasz Niesiołowski-Spanò, and Emanuel Pfoh. "Proto-Israelites: The Story of a Misleading Term." Scandinavian Journal of the Old Testament 37, no. 2 (July 3, 2023): 187–209. http://dx.doi.org/10.1080/09018328.2023.2267879.

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Meneses Lucumí, Lucía Eufemia. "Los Israelitas del Nuevo Pacto Universal en la prensa colombiana." Revista Colombiana de Sociología 45, no. 1 (January 19, 2022): 417–35. http://dx.doi.org/10.15446/rcs.v45n1.90225.

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La libertad de cultos consagrada en el artículo 19 de la Constitución Política de 1991, entre otras razones, ha permitido la presencia y accionar de grupos y denominaciones religiosas de distinto orden en el país. Uno de estos tantos grupos es los Israelitas del Nuevo Pacto Universal, quienes con una propuesta religiosa de cumplir los diez mandamientos de la ley de Dios han logrado consolidarse en el país. Organizados en la Asociación Evangélica de la Misión Israelita del Nuevo Pacto Universal Aeminpu, nacida en Perú en los años 60 del siglo pasado, pero expandida en Latinoamérica, los israelitas, como comúnmente se les conoce, han consolidado un grupo religioso dinámico con más de treinta años de presencia en Colombia. Teniendo como centro de expansión el Municipio de Santander de Quilichao en el Norte del departamento del Cauca, la iglesia israelita se ha expandido especialmente en la región del suroccidente teniendo entre sus feligreses a indígenas y campesinos desplazados por el conflicto armado que han conformado iglesias locales y municipales. Inicialmente, los israelitas se presentaron como un grupo religioso tradicional, cerrado, que ponía dificultades al acceso de los académicos. Con el paso de los años y las dinámicas propias los líderes han ido dando apertura a la visita de académicos, periodistas y curiosos. Una muestra de ello son las noticias y reportajes que se han publicado sobre los israelitas en periódicos y revistas de amplia circulación en Colombia. Pero ¿qué dicen los medios escritos sobre los Israelitas? ¿Cuáles son las imágenes que se han divulgado sobre este grupo religioso? ¿Cuáles son los temas que describen? ¿Qué personajes y lugares se destacan? Las respuestas a estas preguntas tendrán lugar en el desarrollo de este artículo, que tiene como objetivo analizar tres reportes de los periódicos El Colombiano de la ciudad de Medellín, El Espectador y El Tiempo de la ciudad de Bogotá y dos reportajes de la Revista Cromos y Gente.

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Berlesi, Josué. "“Javé é Um”: Apontamentos sobre o Processo de Construção do Monoteísmo no antigo Israel." NEARCO - Revista Eletrônica de Antiguidade e Medievo 12, no. 2 (February 12, 2021): 198–212. http://dx.doi.org/10.12957/nearco.2020.57700.

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Comumente os antigos israelitas são apresentados como responsáveis pela formação da fé monoteísta, dedicando-se ao culto exclusivo do deus Javé. Entretanto, a análise atenta das fontes bíblicas e extra-bíblicas revela que a religião israelita resulta de um intenso processo de trocas culturais na região do Antigo Levante. Desse modo, a presente investigação pretende, por meio da análise exegética da Bíblia Hebraica e dos textos de Ugarit, demonstrar as relações estabelecidas entre Israel e seus vizinhos que possibilitaram a formação de um panteão de divindades abertamente cultuado pelos primeiros israelitas.

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Alexander, T. Desmond. "Translation or Tradition: A Brief Survey of Some Translational Issues in the Book of Exodus." Bible Translator 74, no. 2 (August 2023): 179–91. http://dx.doi.org/10.1177/20516770231193020.

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In translating the MT of Exodus, we should be aware of the danger of allowing strongly embedded traditions to influence our rendering of specific Hebrew terms into English. Due to a now redundant sense of the English term “plague,” which previously meant a “strike” or “blow,” we should abandon its use to denote the miraculous events that are recorded in Exodus. For different reasons, we should also jettison references to an angelic destroyer and the Israelites departing as an army from the story of God’s redemption of the Israelites from slavery in Egypt.

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