By Attias, Jean-Christophe
Jews and the Bible unearths how the Jews outline themselves in numerous instances and areas with the Bible, without the Bible, and against the Bible. Is it divine revelation or nationwide delusion? Literature or legislative code? One e-book or a disparate library? textual content or item? For the Jews, during the last thousand years or extra, the Bible has been all that and masses extra. actually, Attias argues that the Bible is not anything in and of itself. just like the Koran, the Bible hasn't ever been something except what its readers make of it. yet what they have made up of it tells a desirable tale and increases provocative philosophical and moral questions.
The Bible is certainly an elusive publication, and so Attias explores the elemental discrepancy among what we predict the Bible tells us approximately Judaism and what Judaism truly tells us in regards to the Bible. With ardour and mind, Attias informs and enlightens the reader, by no means shying clear of the tough questions, eventually asking: In our post-genocide and post-Zionist tradition, can the Bible be saved?
Read Online or Download The Jews and the Bible PDF
Similar old testament books
Directed towards a synthesis of the heritage of the faith of Israel, the essays during this quantity handle key features of Israelite non secular improvement. Frank Moore go lines the continuities among early Israelite faith and the Caananite tradition from which it emerged, explores the stress among the mythic and the old in Israel's spiritual expression, and examines the reemergence of Caananite mythic fabric within the apocalypticism of early Christianity and the lifeless Sea Scrolls.
In transparent and lucid prose Evoking Scripture explores the literary and theological frameworks that lie at the back of a number of the quotations from and allusions to the previous testomony within the New. Steve Moyise takes a chain of case reports from Mark, Romans, Galatians, 1 Peter and Revelation to elevate key questions on the author's hermeneutical stance in addition to the equipment and assumptions of these who learn them.
This observation on Greek Jeremiah relies on what's most likely the easiest whole manuscript, specifically Codex Vaticanus. the unique textual content is gifted uncorrected and the paragraphs of the manuscript itself are applied. the interpretation into English on dealing with pages is intentionally literal which will provide the fashionable reader a touch of the influence the Greek translation may have made on an old reader.
In old Hebrew Periodization and the Language of the ebook of Jeremiah, Aaron Hornkohl defends the diachronic method of Biblical Hebrew and the linguistic courting of biblical texts. employing the normal methodologies to the Masoretic model of the biblical e-book of Jeremiah, he seeks thus far the paintings at the foundation of its linguistic profile, identifying that, although composite, Jeremiah is probably going a fabricated from the transitional time among the 1st and moment Temple sessions.
- Exodus Through the Centuries (Blackwell Bible Commentaries)
- The Responsive Self: Personal Religion in Biblical Literature of the Neo-Babylonian and Persian Periods
- The Judaean Poor and the Fourth Gospel (Society for New Testament Studies Monograph Series)
- Defining the sacred songs: genre, tradition, and the post-critical interpretation of the Psalms
- Poets Before Homer: Collected Essays on Ancient Literature
- Narrative Analogy in the Hebrew Bible: Battle Stories and Their Equivalent Non-Battle Narratives
Additional resources for The Jews and the Bible
The individual is no longer the only support or actor; rather, the mezuzah marks a territory generally common to more than one member of the collective. In essence, it is the space of the family, but by extension (though not as a strict requirement) mezuzot are also fixed to the gates of Jewish public places such as synagogues, community centers, and schools, or even, as in Israel, to official buildings and the gateways to the Old City in Jerusalem. The attachment of this small Bible-object thus “judaizes” certain segments of the space in question, in both the topographical and social sense of the word.
Whereas the reading of the Torah is spaced out through the year, that of the Scrolls takes place all at once, on a single day of festival or mourning. The fact remains, however, that Esther is the megillah par excellence; this word is used alone, with no further specification, only to refer to the Book of Esther; and, above all, Esther is the only one of the five texts to be ritually read aloud from a true parchment scroll. Of course, this singularity of the Scroll of Esther does not cancel the distance between it and the Sefer Torah.
And to begin losing it is to begin losing oneself. If we are to believe the fourth-century Palestinian Jewish master Rabbi Yehuda bar Shalom: “The Holy One, blessed be He, foresaw that the nations of the world would one day translate the Bible, that they would read it in Greek, and that they would say: ‘We are Israel’”—and so He rejected Moses’s request to convey the M ishnah* 54 [that is, the Oral Tradition] in writing. What this apologist does not say, although it is the heart of the problem, is that the first to translate the Torah were not the nations of the world but the Jews themselves.