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One of the enduring problems in biblical studies is how the Bible came to be written. Clearly, scribes were involved. But our knowledge of scribal training in ancient Israel is limited. William Schniedewind explores the unexpected cache of inscriptions discovered at a remote, Iron Age military post called Kuntillet 'Ajrud to assess the question of how scribes might have been taught to write. Here, far from such urban centers as Jerusalem or Samaria, plaster walls and storage pithoi were littered with inscriptions. Apart from the sensational nature of some of the contents-perhaps suggesting Yahweh had a consort-these inscriptions also reflect actual writing practices among soldiers stationed near the frontier. What emerges is a very different picture of how writing might have been taught, as opposed to the standard view of scribal schools in the main population centers.
Three experienced biblical language professors inspire readers to learn, retain, and use Hebrew for ministry, setting them on a lifelong journey of reading and loving the Hebrew Bible. This companion volume to the successful Greek for Life offers practical guidance, inspiration, and motivation; incorporates research-tested strategies for learning; presents methods not usually covered in other textbooks; and surveys helpful resources for recovering Hebrew after a long period of disuse. It will benefit anyone who is taking (or has taken) a year of Hebrew. Foreword by Miles van Pelt.
We think of the Hebrew Bible as the Book--and yet it was produced by a largely nonliterate culture in which writing, editing, copying, interpretation, and public reading were the work of a professional elite. The scribes of ancient Israel are indeed the main figures behind the Hebrew Bible, and in this book Karel van der Toorn tells their story for the first time. His book considers the Bible in very specific historical terms, as the output of the scribal workshop of the Second Temple active in the period 500-200 BCE. Drawing comparisons with the scribal practices of ancient Egypt and Mesopotamia, van der Toorn clearly details the methods, the assumptions, and the material means of production that gave rise to biblical texts; then he brings his observations to bear on two important texts, Deuteronomy and Jeremiah. Traditionally seen as the copycats of antiquity, the scribes emerge here as the literate elite who held the key to the production as well as the transmission of texts. Van der Toorn's account of scribal culture opens a new perspective on the origins of the Hebrew Bible, revealing how the individual books of the Bible and the authors associated with them were products of the social and intellectual world of the scribes. By taking us inside that world, this book yields a new and arresting appreciation of the Hebrew Scriptures.
For the past two hundred years biblical scholars have increasingly assumed that the Hebrew Bible was largely written and edited in the Persian and Hellenistic periods. As a result, the written Bible has dwelled in an historical vacuum. Recent archaeological evidence and insights from linguistic anthropology, however, point to the earlier era of the late-Iron Age as the formative period for the writing of biblical literature. How the Bible Became a Book combines these recent archaeological discoveries in the Middle East with insights culled from the history of writing to address how the Bible first came to be written down and then became sacred Scripture. This book provides rich insight into why these texts came to have authority as Scripture and explores why Ancient Israel, an oral culture, began to write literature, challenging the assertion that widespread literacy first arose in Greece during the fifth century BCE.
Jesus never wrote a book. Most scholars assume that information about Jesus was preserved only orally up until the writing of the Gospels, allowing ample time for the stories of Jesus to grow and diversify. Alan Millard here argues that written reports about Jesus could have been made during his lifetime and that some among his audiences and followers may very well have kept notes, first-hand documents that the Evangelists could weave into their narratives.
Biblical Foundations of Spirituality offers seekers guidance on what to read, how to read, and why to read the Bible as a source of spiritual nourishment. Informed by the latest scholarship, this book makes the Bible more intelligible and "user friendly" for contemporary audiences by stressing the spiritual dimension of the search for God evident in our biblical ancestors and showing how the Bible can be a friend and companion in our search for God today.
Don Collett, an experienced Old Testament scholar, offers an account of Old Testament interpretation that capitalizes on recent research in figural exegesis. Collett examines the tension between figural and literal modes of exegesis as they developed in Christian thought, introduces ongoing debates and discussions concerning figural readings of Scripture, and offers theological readings of several significant Old Testament passages. This book will work well as a primer on figural exegesis for seminarians or as a capstone seminary text that ties together themes from courses in Bible, exegesis, and theology.
A young adult novel by Randi Pink about a teenage activist who is visited by the ghost of Harriet Jacobs, an enslaved woman. Ruth Fitz is surrounded by activism. Her mother is a senator who frequently appears on CNN as a powerful Black voice fighting for legislative social change within the Black community. Her father, a professor of African American history, is a walking encyclopedia, spouting off random dates and events. And her beloved older sister, Virginia, is a natural activist, steadily gaining notoriety within the community and on social media. Ruth, on the other hand, would rather sit quietly reading or writing in her journal. When her family is rocked by tragedy, Ruth stops writing. As life goes on, Ruth’s mother is presented with a political opportunity she can’t refuse. Just as Senator Fitz is more absent, Ruth begins receiving parchment letters with a seal reading WE ARE THE SCRIBES, sent by Harriet Jacobs, the author of the autobiography and 1861 American classic, Incidents in the Life of a Slave Girl. Is Ruth dreaming? How has she been chosen as a “scribe” when she can barely put a sentence together? In a narrative that blends present with past, Randi Pink explores two extraordinary characters who channel their hopelessness and find their voices to make history.
Around the beginning of the twentieth century, Jewish writers and artists across Europe began depicting fellow Jews as savages or "primitive" tribesmen. Primitivism—the European appreciation of and fascination with so-called "primitive," non-Western peoples who were also subjugated and denigrated—was a powerful artistic critique of the modern world and was adopted by Jewish writers and artists to explore the urgent questions surrounding their own identity and status in Europe as insiders and outsiders. Jewish primitivism found expression in a variety of forms in Yiddish, Hebrew, and German literature, photography, and graphic art, including in the work of figures such as Franz Kafka, Y.L. Peretz, S. An-sky, Uri Zvi Greenberg, Else Lasker-Schüler, and Moï Ver. In Jewish Primitivism, Samuel J. Spinner argues that these and other Jewish modernists developed a distinct primitivist aesthetic that, by locating the savage present within Europe, challenged the idea of the threatening savage other from outside Europe on which much primitivism relied: in Jewish primitivism, the savage is already there. This book offers a new assessment of modern Jewish art and literature and shows how Jewish primitivism troubles the boundary between observer and observed, cultured and "primitive," colonizer and colonized.