An Introduction to the Bible by J.W. Rogerson

By J.W. Rogerson

An off-the-cuff reader enters a bookstall trying to find a Bible. despite the fact that, no longer all of the Bibles on reveal have an identical contents! a few have extra books than others, a few are learn variations, a few use gender-free language. How did this happen? This creation works again during the tactics in which the Bible used to be written, transmitted, copied and declared to be authoritative by way of a number of church buildings. the subsequent issues are handled: what's the Bible?; How Biblical Writers Wrote; The Making of the outdated testomony; The Making of the Apocrypha; The Making of the recent testomony; The Canon of the Bible; The research of the Bible; using the Bible in Social,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 e-book used to be first released in 1999 via Penguin. J. W. Rogerson is Emeritus Professor of bible study on the collage of Sheffield and a Canon Emeritus of Sheffield Cathedral. His many courses disguise the ancient, geographical and social heritage to the previous testomony, the historical past of biblical interpretation, and using the Bible in ethical, social, political and environmental matters. Contents: Preface to the Revised version; Preface to the unique variation; what's the Bible?; How Biblical Writers Wrote; The Making of the outdated testomony; The Making of the Apocrypha; The Making of the hot testomony; The Canon of the Bible; The learn of the Bible; using the Bible; thesaurus; Abbreviations; Bibliography; Endnotes.

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Further, whereas the material common to both versions notes that ‘the vessels of the LORD’s house’ had been taken away (verse 16) the longer version defines the remaining vessels as those ‘left in the house of the LORD, in the house of the king of Judah, and in Jerusalem’. The second expansion, at the end of the passage, alters the content of the prophet’s message so as to make him say that the vessels will not only be removed but also returned. No doubt this addition was made in the light of the return of some of the descendants of the exiles after 540, and the rebuilding of the temple.

In some points, but not all, this shorter Hebrew version supports the Septuagint. It is therefore clear that the Septuagint is a translation of a Hebrew version of Jeremiah that is shorter than the traditional Hebrew text. This means that the traditional text is an expansion of an originally shorter version, and this gives us a clue as to how the traditional text reached its final form. The expansions in the longer Hebrew text are of two kinds. First, they make the statements more explicit. 19-20).

The story is told of Rabbi Akiba (died c. 135 CE) that Moses in heaven was shown Akiba expounding the law to his disciples. 9 Returning to the Bible and the problems of the Pastoral* Epistles, the most likely solution is that these letters were written by someone who 2. How Biblical Writers Wrote 31 was a member of a Pauline church and who believed that he had apostolic authority, directly or indirectly from Paul, to write in the apostle’s name. T. 10 The same would apply to Ephesians and Colossians, if those scholars are correct who believe them not to be the work of Paul.

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