By Steven L. McKenzie, M. Patrick Graham
Scholarship within the Hebrew Scriptures is extra bountiful and various than ever prior to, a state of affairs that offers a powerful problem to the scholar attempting to comprehend the severe matters in Hebrew biblical studies. This e-book bargains with each one element of the canon and explains the traditional questions, with particular recognition to issues of scholarly contract and rivalry. Written by way of a world staff of preeminent students, this assortment is meant for readers with a range of pursuits and is in particular designed for these making their first acquaintance with the complicated personality of the Hebrew Bible or outdated testomony.
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Additional resources for The Hebrew Bible Today: An Introduction to Critical Issues
Sample text
The irony in the story is that the godlike gift of the knowledge of good and evil can come only at the expense of disobedience and a sense of guilt. Innocence is gone; the couple is naked. 20–24) the humans are expelled from the garden and denied access to the tree of life, instead to begin "normal" life as we know it. A review of some of the characteristics of the J account in this unit will be useful for comparison with P's version of creation in Genesis 1. Page 24 —The divine name throughout the story is Yahweh God (LORD God).
The poem is a later composition, combining both motifs. This seems to extend the "blessing to the nations" theme in the Abraham promises and to give to the covenant a universal perspective comparable to the mission to the nations in the message of the exilic prophet, Second Isaiah. 20:23) than they broke the covenant. Unlike the temple, the tent of meeting had no formal worship activities. This is actually a mixture of two conflicting views of this period found in the prophetic books: Some (Hosea and Jeremiah) describe it as a time of ideal dependence upon God, uncorrupted by civilization, when they received food and drink from God; others (Ezekiel) see it as a time of testing in which Israel failed and prolonged its time there because of stubbornness and rebellion.
The story of the rape of Dinah (Genesis 34) is about the slaughter of the inhabitants of Shechem by the sons of Jacob as revenge for the rape of their sister Dinah. J's additions to the older traditions are found throughout Genesis 27—33 and represent J's link between the Jacob and Esau story and the Jacob and Laban story. 33) before Jacob crosses the Jordan and arrives back in Canaan. This move also gives the Jacob stories a southern connection in anticipation of the Joseph story. When a famine forces the sons of Jacob to go to Egypt to buy grain, they encounter Joseph who, after a series of tests, reveals himself to them, and the whole family of Jacob migrates to Egypt to be cared for by Joseph.