![]() ![]() This is followed directly by the New Testament, with the Gospel of Matthew proclaiming Jesus as Lord and Messiah (Matt 1:1) and with John the Baptist cast in Elijah’s role (Matthew 2-3). While modern Jewish Bibles end with an invitation to go up to Jerusalem to build God’s house (2 Chr 36:21-23), the Protestant version of the Old Testament ends with Malachi who foretells that Elijah will return to proclaim “the day of the Lord” (Mal 3:23-24). The Historical Books include Ruth and Lamentations which in the TaNaKh are placed in the Writings. Next, come Poetical or Wisdom Writings, and, finally, the Prophets. The Old Testament begins (like the Hebrew Bible) with the Pentateuch, followed by the Historical Books. Christian Bibles are organized by different genres. The Hebrew Bible is divided into three major sections, Torah (Pentateuch), Neviim (Prophets), and Ketuvim (Writings) which leads to the acronym TaNaKh. The order of the books in the different Bibles differs in places, leading to different narrative arcs and different presumed histories. It is titled “Old Testament” in Christian Bibles (a term that presupposes a New Testament and thus not a value neutral term), and includes additional ancient Jewish books in Catholic and Eastern Orthodox canonical (i.e. The Hebrew or Jewish Bible (today often called TaNaKh see below) is part of all Bibles. Jews, Catholics, Protestants, and Eastern Orthodox include different books in that collection. Moreover, the Bible is not a book but a library, a collection of books. Jews and Christians do not mean the same thing by this term. The first thing readers learn is that “the Bible” is a misleading misnomer. The introduction to biblical interpretation is perhaps the best of its kind, and a great resource for all readers of the Bible, from the well-informed to novices. Tikkun needs your support to bring the kind of analyses and information we provide.Ĭlick Here to make a tax-deductible contribution. The Bible with and without Jesus can be divided into three major sections: introduction to biblical interpretation (1-66) a close analysis of influential texts (67-418) and the authors’ own concluding reflections (419-426). I also briefly explore some relevant modes of interpretation, from a “hermeneutics of suspicion” to a “hermeneutics of Chutzpah,” and a “hermeneutics of hesed” (“generosity” or “solicitude”). In what follows I review this impressive book and then reflect on its implications in the context contemporary biblical studies. In sum, readers of all religion – or of none- are beneficiaries of this landmark study. ![]() This book’s rich exposition will guide them as an introduction to fundamental aspects of both Judaism and Christianity. It is also a gift to those who are neither Jews nor Christian but wonder why those who venerate the Bible often vehemently disagree with each other. ![]() The book is a gift to Jews and Christians who turn to biblical texts to undergird their religious self-understanding. With this in mind, Amy Jill Levine and Marc Zvi Brettler dispassionately analyze challenging texts while passionately showing readers how to appreciate diversity. Levine and Brettler’s task is constructive: to enable Jews and Christians to deepen their own traditional biblical roots while cultivating an understanding of how others can legitimately draw different consequential conclusions from the Bible. At long last, we have a work that uniquely enables Jews and Christians to see how the Bible tightly connects and sharply divides them, and discover how they can nevertheless appreciate both commonality and difference – no simple task given a history of misrepresentations, sometimes with deadly consequences. “The world has been waiting for two thousand years for this book,” writes Professor Susannah Heschel on the back cover of The Bible with and without Jesus. Emmanuel Levinas, “Revelation in the Jewish Tradition,” The Levinas Reader (Blackwell,1989), p.195 The multiplicity of people, each one of them indispensable, is necessary to produce all the dimensions of meaning. The fact that God’s living word can be heard in a variety of ways does not only mean that the Revelation adopts the measure of the people listening to it rather, that measure becomes, itself, the measure of Revelation. I am suggesting that the totality of truth is made out of the contributions of a multiplicity of people: the uniqueness of each act of listening carries the secret of the text the voice of Revelation, in precisely the inflection lent by each person’s ear, is necessary for the truth of the Whole. A review by Rabbi Tamara Cohn Eskenazi of Amy-Jill Levine and Marc Zvi Brettler’s The Bible With and Without Jesus: How Jews and Christians Read the Bible Differently (HarperOne, 2020 ). ![]()
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