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By J.W. Rogerson
An off-the-cuff reader enters a bookstall searching for a Bible. besides the fact that, no longer the entire Bibles on exhibit have a similar contents! a few have extra books than others, a few are learn versions, a few use gender-free language. How did this occur? This advent works again during the tactics wherein the Bible was once written, transmitted, copied and declared to be authoritative by way of numerous church buildings. the subsequent themes are handled: what's the Bible?; How Biblical Writers Wrote; The Making of the previous testomony; The Making of the Apocrypha; The Making of the recent testomony; The Canon of the Bible; The learn of the Bible; using the Bible in Social, ethical and Political Questions. This up-to-date variation takes account of advancements in scholarship because the booklet was once 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 historic, geographical and social heritage to the previous testomony, the background of biblical interpretation, and using the Bible in ethical, social, political and environmental matters. Contents: Preface to the Revised variation; Preface to the unique version; what's the Bible?; How Biblical Writers Wrote; The Making of the previous 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; word list; Abbreviations; Bibliography; Endnotes.
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Extra info for An Introduction to the Bible
Sample text
But it also contains the Epistle of Barnabas* and the Shepherd of Hermas*, two popular second-century CE. texts that were not included in the canonical New Testament. Codex* Alexandrinus a fifth-century uncial contains, in addition to parts of every New Testament book, the First and Second letters of Clement* of Rome, again, early texts (end of first century CE) that were not included in the New Testament. These codices raise fascinating, and unanswerable questions such as, did the churches that produced Sinaiticus and Alexandrinus regard Barnabas*, Hermas and 1 and 2 Clement* as part of the New Testament?
How Biblical Writers Wrote 21 even this point is complicated by the fact that agencies such as the Bible Societies have produced translations into the languages of Eastern Christians based on the Hebrew and not the Septuagint*. However, these theological matters are not of concern at this point. The reason for introducing the issue of the difference between the Hebrew and the Septuagint at the level of content is that it is a way into the topic of this Chapter, how the biblical writers wrote. This, in turn, will open the way for consideration of the origin and growth of the material of which the Bible (or, Bibles) consists.
Can anything be said about composition processes where such controls are lacking? Obviously, without controls scholars can only make informed guesses; but if these informed guesses can be shown to conform to practice otherwise observable in the ancient world, they can claim plausibility if not probability. The suggestion that parts of the Old Testament were composed by combining together originally separate accounts of the same incident, has long been accepted in academic circles. 19, where, it is held, two sources have been skilfully woven together.