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The Book of J

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Synopsis:
A arguable nationwide top vendor upon its preliminary book, The e-book of J is an audacious paintings of literary recovery revealing one of many nice narratives of all time and unveiling its mysterious writer. J is the identify that students ascribe to the anonymous author they think is liable for the textual content, written among 950 and 900 BCE, on which Genesis, Exodus, and Numbers relies. within the ebook of J, accompanying David Rosenberg's translation, Harold Bloom persuasively argues that J was once a woman—very most likely a girl of the royal apartment at King Solomon's court—and a author of the stature of Homer, Shakespeare, and Tolstoy. Rosenberg's translations from the Hebrew deliver J's tales to existence and display her towering originality and snatch of humanity. Bloom argues in different essays that "J" used to be now not a non secular author yet a fierce ironist. He additionally bargains old context, a dialogue of the speculation of ways the several texts got here jointly to create the Bible, and translation notes.

Contents:
Acknowledgments
THE writer J / Harold Bloom
Preface on Names and Terms
Chronology
Introduction
Enfolding an Author
Imagining an writer
David: J and the court docket Historian
Translating J

THE e-book OF J / Translated by means of David Rosenberg

COMMENTARY / Harold Bloom
Eden and After
Abram
Jacob
Tamar
Joseph
Moses
In the Wilderness

AFTER observation/ Harold Bloom
The publication of J and Torah
The illustration of Yahweh
The Psychology of Yahweh
The Blessing: Exiles, limitations, Jealousies
Conclusion: The Greatness of J

TRANSLA TOR'S APPENDIXES / David Rosenberg
A. Notes at the Translation
B. Biblical assets

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Extra info for Exegesis at Qumran. 4Q Florilegium in Its Jewish Context (JSOT supplement)

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Seeligmann in his paper "Voraussetzungen der Midrashexegese" (Congress Volume, Copenhagen 1953, VTSup 1; Leiden: 150-81). E. J. Brill, 1953, Recognition of the use of these principles is sufficient for our present purpose. ^5paui and Rabbinic Judaism, (London: SPCK, 1948, 19552) , 8. For a recent exposition of Jewish education, particularly that of the scribe, in the first century, see M. Goulder, Midrash and Lection in Matthew, 10-13; he portrays a traditional rabbinic picture and omits mention of Hellenistic influences: see below n.

1 A/t Although he warns that no techniques of exegesis are explicitly named in Qumran literature, he amasses sufficient evidence to make the use of gezera sdwa, zeker leddbdr and 'asmaktd seem very probable at Qumran. Alongside these scholars, and the list could be augmented, several have concentrated more on an analysis of the content of the Qumran biblical interpretation than on precise discussion of methods whereby that content was reached. Among those seeing Qumran exegesis as lying close to the mainstream of midrashic development in the intertestamental period is, above all, G.

PQ E. C. D. 135), revised and edited by G. Vermes, F. Millar, M. Black, Vol. 2, Edinburgh: Clark, 1979, especially 417-22. T. and T. This section on education in the late Second Temple period acknowledges (422, n. " "The Cultural Setting," Section 22 in the same volume, similarly testifies to the extent of the influence of Graeco-Roman culture though it argues also that 1. The Jewish Exegetical Context 49 Judaism defended itself successfully against pagan religions; it may be that the distinction is not altogether tenable.

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