By Jaroslav Pelikan
Jaroslav Pelikan, generally considered as essentially the most distinctive historians of our day, now offers a transparent and interesting account of the Bible’s trip from oral narrative to Hebrew and Greek textual content to today’s numerous variants. Pelikan explores the evolution of the Jewish, Protestant, and Catholic models and the improvement of the printing press and its impression at the Reformation, the interpretation into glossy languages, and ranging faculties of severe scholarship. Whose Bible Is It? is a triumph of scholarship that's additionally a excitement to learn.
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Extra info for Whose Bible Is It?: A Short History of the Scriptures
Sample text
Jeremiah is the voice of doom for the kingdom of Judah. He sees the coming of the Babylonians as an indication that God wanted to wipe Judah off the map as he had Israel. Jeremiah also foresees the coming of “a new covenant with the House of Israel and the House of Judah,” which “will not be like the covenant I made with their fathers, when I took them by the hand to lead them out of the land of Egypt,” but a new covenant by which “I will put My Teaching into their inmost being and inscribe it upon their hearts,” rather than on tablets of stone as he did the covenant and the Law at Mount Sinai.
Although he is historically a shadowy figure, Abraham is seen in the biblical narrative as the founding father of the community of faith. The remainder of the Book of Genesis is devoted to the history of the covenant as it passes from Abraham to Isaac to Jacob and thus to the tribes of Israel. ” A noteworthy feature of these narratives is their continuing emphasis on the human frailties of the patriarchs, frailties that also anticipate the history of Israel. Throughout the book the theme is God’s promise to Abraham and, through him, to the covenant people.
These opening words of the first chapter of the Gospel of John declare the common faith that Christianity shares with Judaism, and simultaneously they define the great gap between them. ” Logos can also mean “reason” or “mind,” and in both Jewish and Christian philosophical theology the term took on a life of its own. But whatever other meanings it may or may not be said to have, “In the beginning the Word already was” may be read as a summary and paraphrase of the repetition of the elevenfold “In the beginning God said” from the first chapter of Genesis.