How to Read the Bible: A Guide to Scripture, Then and NowSimon and Schuster, 01 մյս, 2012 թ. - 848 էջ James Kugel’s essential introduction and companion to the Bible combines modern scholarship with the wisdom of ancient interpreters for the entire Hebrew Bible. As soon as it appeared, How to Read the Bible was recognized as a masterwork, “awesome, thrilling” (The New York Times), “wonderfully interesting, extremely well presented” (The Washington Post), and “a tour de force...a stunning narrative” (Publishers Weekly). Now, this classic remains the clearest, most inviting and readable guide to the Hebrew Bible around—and a profound meditation on the effect that modern biblical scholarship has had on traditional belief. Moving chapter by chapter, Harvard professor James Kugel covers the Bible’s most significant stories—the Creation of the world, Adam and Eve, Cain and Abel, Noah and the flood, Abraham and Sarah, Jacob and his wives, Moses and the exodus, David’s mighty kingdom, plus the writings of Isaiah, Jeremiah, and the other prophets, and on to the Babylonian conquest and the eventual return to Zion. Throughout, Kugel contrasts the way modern scholars understand these events with the way Christians and Jews have traditionally understood them. The latter is not, Kugel shows, a naïve reading; rather, it is the product of a school of sophisticated interpreters who flourished toward the end of the biblical period. These highly ideological readers sought to put their own spin on texts that had been around for centuries, utterly transforming them in the process. Their interpretations became what the Bible meant for centuries and centuries—until modern scholarship came along. The question that this book ultimately asks is: What now? As one reviewer wrote, Kugel’s answer provides “a contemporary model of how to read Sacred Scripture amidst the oppositional pulls of modern scholarship and tradition.” |
From inside the book
Արդյունքներ 48–ի 1-ից 5-ը:
Էջ xiv
... fit its words to the emerging historical picture and to understand when and how and for what purpose different parts of it were written. This effort to reinterpret the Bible has been carried on with increasing intensity ever since, and ...
... fit its words to the emerging historical picture and to understand when and how and for what purpose different parts of it were written. This effort to reinterpret the Bible has been carried on with increasing intensity ever since, and ...
Էջ 41
... fit quite well with Hegel's ideas of historical development. But is any of this true? Today, more than a century after Wellhausen wrote, many people of traditional religious faith—Christians and Jews— reject his claims and continue to ...
... fit quite well with Hegel's ideas of historical development. But is any of this true? Today, more than a century after Wellhausen wrote, many people of traditional religious faith—Christians and Jews— reject his claims and continue to ...
Էջ 52
... fit together. According to chapter 1, God made the first human beings sometime on the sixth day, creating at least two of them (although the text might also be understood to be referring to a whole group of people) in a single act ...
... fit together. According to chapter 1, God made the first human beings sometime on the sixth day, creating at least two of them (although the text might also be understood to be referring to a whole group of people) in a single act ...
Էջ 61
... fit together perfectly. The whole story of Cain and Abel turned out to be a classic struggle between good and evil. Cain, born of the devil, had been wicked from the start. How could God possibly have accepted a sacrifice from Satan's ...
... fit together perfectly. The whole story of Cain and Abel turned out to be a classic struggle between good and evil. Cain, born of the devil, had been wicked from the start. How could God possibly have accepted a sacrifice from Satan's ...
Էջ 65
... is exactly what the story of Cain and Abel appears to do. It tells about the Kenites' eponym, Cain. He killed his own brother in a fit of jealousy—that certainly would explain why later Kenites are so fierce: Cain and Abel 65.
... is exactly what the story of Cain and Abel appears to do. It tells about the Kenites' eponym, Cain. He killed his own brother in a fit of jealousy—that certainly would explain why later Kenites are so fierce: Cain and Abel 65.
Բովանդակություն
47 | |
58 | |
69 | |
81 | |
The Call of Abraham | 89 |
Two Models of God and the God of Old | 107 |
The Trials of Abraham | 119 |
Jacob and Esau | 133 |
Judges and Chiefs | 386 |
The Other Gods of Canaan | 417 |
Samuel and Saul | 436 |
The Psalms of David | 458 |
David the King | 474 |
Solomons Wisdom | 493 |
North and South | 519 |
The Book of Isaiahs | 538 |
Jacob and the Angel | 152 |
Dinah | 163 |
Joseph and His Brothers | 176 |
Moses in Egypt | 198 |
The Exodus | 217 |
A Covenant with God | 233 |
The Ten Commandments | 250 |
A Religion of Laws | 260 |
Worship on the Road | 280 |
P and D | 296 |
On the Way to Canaan | 317 |
Moses Last Words | 335 |
Joshua and the Conquest of Canaan | 364 |
Jeremiah | 569 |
Ezekiel | 598 |
Twelve Minor Prophets | 617 |
Job and Postexilic Wisdom | 635 |
Daniel the Interpreter | 644 |
After Such Knowledge | 662 |
Picture Credits | 691 |
A Note to the Reader | 692 |
Notes | 693 |
Subject Index | 773 |
Verses Cited | 809 |
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Common terms and phrases
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