By Harold Bloom

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Synopsis:
A arguable nationwide top vendor upon its preliminary booklet, The publication 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 name that students ascribe to the anonymous author they suspect is liable for the textual content, written among 950 and 900 BCE, on which Genesis, Exodus, and Numbers is predicated. within the ebook of J, accompanying David Rosenberg's translation, Harold Bloom persuasively argues that J used to be a woman—very most likely a lady of the royal condo at King Solomon's court—and a author of the stature of Homer, Shakespeare, and Tolstoy. Rosenberg's translations from the Hebrew carry J's tales to lifestyles and show her towering originality and clutch of humanity. Bloom argues in different essays that "J" used to be no longer a non secular author yet a fierce ironist. He additionally deals old context, a dialogue of the speculation of the way different 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 courtroom Historian
Translating J

THE publication OF J / Translated by way of David Rosenberg

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

AFTER statement/ Harold Bloom
The ebook of J and Torah
The illustration of Yahweh
The Psychology of Yahweh
The Blessing: Exiles, barriers, Jealousies
Conclusion: The Greatness of J

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

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The Book of J

OCR text.

Synopsis:
A debatable nationwide most sensible vendor upon its preliminary booklet, 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 accountable 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 used to be a woman—very most likely a lady of the royal condominium at King Solomon's court—and a author of the stature of Homer, Shakespeare, and Tolstoy. Rosenberg's translations from the Hebrew convey J's tales to lifestyles and demonstrate her towering originality and seize of humanity. Bloom argues in different essays that "J" was once now not a non secular author yet a fierce ironist. He additionally deals old context, a dialogue of the idea of the way different 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 booklet OF J / Translated by way of David Rosenberg

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

AFTER remark/ Harold Bloom
The booklet of J and Torah
The illustration of Yahweh
The Psychology of Yahweh
The Blessing: Exiles, barriers, Jealousies
Conclusion: The Greatness of J

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

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From there Yahweh scattered them over the whole face of earth; the city there came unbound. That is why they named the place Bavel: their tongues were baffled there by Yahweh. Scattered by Yahweh from there, they arrived at the ends of the earth. (29) Tyndale ruggedly catches J's fundamental wordplay between balal, "confused" and Babel or Babylon, and his fine word "confounded" is retained in King James and by Speiser. Rosenberg's "baffle their tongue" plays on balal and Babel, so that Babylon becomes a universe of bafflement.

That "open and broad" of the promise reverberates against the root of Rehoboam's name—the man who has reduced the open and broad vista to the pent-up little hill kingdom of Judah. In Genesis 19:2, Lot tells Yahweh's angels to "stay the night, wash your feet, rise refreshed, then go on—the road will wait," but they reply, "No, we will lie by the broad road" (44), the last phrase savagely intimating Rehoboam, who feared to war against Jeroboam to preserve his realm. Isaac, departing from the Philistines in Genesis 26, provides J with another irony: "Moving on from there, he dug another well; they didn't struggle over this one, so he named it Rehovot, or Open: 'Now that Yahweh has 'Parenthetical references following quotations from the Book of J indicate the chapter of David Rosenberg's translation from which the quotation comes.

Like anyone else exploring this paradox, I am deeply indebted to the great scholar Gerhard von Rad, who pioneered in seeing that the undersong of the Yah wist is always the achievements of the monar- chy under the charismatic hero David and the prudent Solomon. Another precursor for me is E. A. Speiser, who shrewdly surmised the contemporary relation between J and the author of 2 Samuel. Following von Rad's lead, Hans Walter Wolff and Walter Brueggemann, in The Vitality of Old Testament Traditions (1975), have developed some of the implications of what David in particular meant to J, while Joel Rosenberg, in King and Kin (1986), has gone further than Speiser in reading Genesis and 2 Samuel as companion works.

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