Читать книгу The Hebrew Bible - David M. Carr - Страница 37

At first glance, the Bible is one of the most familiar of books. Most families own a copy. Every weekend, Jews and Christians read from it at worship. There are echoes of the Bible in all kinds of music, from Handel’s Messiah to reggae and hip hop. Popular expressions, such as “Thou shalt not” or “Love thy neighbor as thyself,” come from the Bible. Movies are often filled with biblical allusions. And you still can find a copy of the Bible, or at least the New Testament and Psalms, in many hotels.

At second glance, the Bible is one of the most foreign of books. Its language, even in English translation, is often difficult to understand, especially if you are reading the King James Translation (1611), with its beautiful, but often obscure, seventeenth‐century cadences and words. Moreover, the Hebrew texts that are the basis of all translations are thousands of years old, dating to a span of centuries from 1000 BCE to around 164 BCE. These texts reflect ancient origins, in many ways, and this can make them difficult to understand. If someone sees a reference to “Cyrus” in Isa 44:28 and 45:1, that person likely will have few associations with who “Cyrus” was and what he meant to the writer of this text. Most readers have even fewer associations with places and empires mentioned in the Bible, such as “Ephraim” or “Assyria.” Usually, their only acquaintance with “Egypt” or “Babylonia” is a brief discussion in a world history class. Furthermore, certain types of writing mean little or nothing to contemporary readers, for example the long genealogies of Genesis or the detailed instructions for sacrificing animals in Leviticus. As a result of all this unfamiliarity, few people who try to read the Bible from beginning to end actually get very far, and those who do often fail to make much sense out of what they have read.

The goal of this book is to give you keys to understand the Bible, including its more obscure parts. Names (e.g. Cyrus), events (e.g. the liberation from Babylonian captivity), and general perspectives in the Bible that previously you might have skipped past or not noticed should come into focus and make sense. For many, the experience of reading the Bible in historical context is much like finally getting to see a movie in color that beforehand had only been available in black and white. It is not at all that the meaning of the Bible can or should be limited to the settings in which it was originally composed. On the contrary: along the way we will see how the Bible is an important document now thanks to the fact that it has been radically reinterpreted over centuries, first by successive communities of ancient Israelites and later by Jewish and Christian communities who cherished the Bible. Still, learning to see scriptures in relation to ancient history and culture can make previously bland or puzzling biblical texts come alive.

To pursue this historical approach, we will not read the Bible from beginning to end. Instead, we will look at biblical texts in relationship to when they were written. This means that, rather than starting with the creation stories of Genesis 1–3, this book starts with remnants of Israel’s earliest oral traditions. These are songs and sagas from the time when Israel had no cities and was still a purely tribal people. Our next stop will be texts from the rise of Israel’s first monarchies, particularly certain “royal” psalms that celebrate God’s choice of Jerusalem and anointing of kings there. Overall, as we move through Israelite history, we will see how biblical texts reflect the influences of successive world empires: the Mesopotamian empires of Assyria and Babylonia, and then the Persian and Hellenistic (Greek) empires. The common thread will be historical, and this will mean starting most chapters with some discussion of the historical and cultural context of the biblical texts to be discussed there.