An Introduction to the Bible by J.W. Rogerson PDF

By J.W. Rogerson

ISBN-10: 184553039X

ISBN-13: 9781845530396

An off-the-cuff reader enters a bookstore trying to find a Bible. despite the fact that, now not the entire Bibles on reveal have an analogous contents! a few have extra books than others, a few are research versions, a few use gender-free language. How did this turn up? This creation works again throughout the techniques in which the Bible used to be written, transmitted, copied and declared to be authoritative through quite a few church buildings. the subsequent subject matters are handled: what's the Bible?; How Biblical Writers Wrote; The Making of the outdated testomony; The Making of the Apocrypha; The Making of the hot testomony; The Canon of the Bible; The examine of the Bible; using the Bible in Social, ethical and Political Questions. This up to date version takes account of advancements in scholarship because the booklet was once first released in 1999 through Penguin. J. W. Rogerson is Emeritus Professor of religious study on the collage of Sheffield and a Canon Emeritus of Sheffield Cathedral. His many courses disguise the ancient, geographical and social historical past to the previous testomony, the background of biblical interpretation, and using the Bible in ethical, social, political and environmental matters. Contents: Preface to the Revised variation; Preface to the unique version; what's the Bible?; How Biblical Writers Wrote; The Making of the outdated testomony; The Making of the Apocrypha; The Making of the recent testomony; The Canon of the Bible; The research of the Bible; using the Bible; word list; Abbreviations; Bibliography; Endnotes.

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In the NJB the material found only in the Septuagint is printed in italics while Roman type is used for the material in Hebrew. e. the Roman Catholic Church) has accepted those passages in the Gk. Version not contained in the Hebr. Text’. The Greek additions to Esther were made probably towards the end of the second century BCE. They illustrate, as do the additions to the longer Hebrew text of Jeremiah, that, until ‘canonization’ (a process to be discussed later in the book and provisionally defined for the moment as an official freezing of the number of books counted as scripture) editors and translators felt free to expand texts in smaller or larger ways.

Fourth, pseudonymity was a device which placed a writing within an established tradition. 29-34), many psalms were ascribed to David and books such as Ecclesiastes, the Song of Songs and the Wisdom of Solomon were attributed to Solomon. That it was possible to attribute something to a figure of the past and to be perfectly aware that it was an innovation, albeit in the spirit of the great figure of the past, is indicated by the notion of the ‘Halakah* of Moses given at Sinai’ in the Judaism of the early Common Era.

In ancient Greece from the fifth century BCE there were libraries collected by the philosophical schools as well as in private possession. 12 This tradition was taken over unto the early Church. Leading apologists such as Irenaeus (c. 130–c. 200 CE), Hippolytus (c. 170–c. 236 CE) and Tertullian (c. 160–225 CE) evidently possessed or had access to libraries as did the Catechetical Schools of Alexandria (c. 200 CE). In Caesarea, Origen established a famous library around 231 CE. It can be assumed, therefore, that the main early Christian centres in places such as Alexandria, Jerusalem, Antioch, Corinth and Rome began to collect ‘books’, which would include ‘books’ which later formed the Old and New Testaments.

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