By Avigdor Shinan, Visit Amazon's Yair Zakovitch Page, search results, Learn about Author Central, Yair Zakovitch, , Valerie Zakovitch
The traditional Israelites believed issues that the writers of the Bible sought after them to put out of your mind: myths and legends from a pre-biblical international that the hot monotheist order had to bury, cover, or reinterpret. old Israel was once wealthy in such literary traditions sooner than the Bible reached the ultimate shape that we've got at the present time. those traditions weren't misplaced yet endured, handed down during the a while. Many controlled to arrive us in post-biblical assets: rabbinic literature, Jewish Hellenistic writings, the writings of the useless Sea sect, the Aramaic, Greek, Latin, and different historic translations of the Bible, or even outdoor the traditional Jewish international in Christian and Islamic texts. The Bible itself occasionally alludes to those traditions, frequently in unbelievable contexts. Written in transparent and obtainable language, this quantity provides thirty such traditions. It voyages in the back of the veil of the written Bible to reconstruct what used to be informed and retold one of the historical Israelites, no matter if it truly is “not what the Bible tells us.”
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Extra resources for From Gods to God: How the Bible Debunked, Suppressed, or Changed Ancient Myths and Legends
To what can this be compared? To a mortal king who had two gardens, one inside the other. He sold the inner [garden], and left [to himself] the outer. The buyer came to enter, and the guard did not let him. [The buyer] mentioned the name of the king and the guard did not obey. He showed him a ring, and he did not obey. The king himself came. When the guard saw the king, he started to flee. ” So when Moses came and stood at the sea, he said to him in the name of the Holy One, and [the sea] did not obey.
In this spirit, Genesis Rabbah relates a tradition about Rabbi Shimon Bar Yohai cursing anyone who, when translating our story into Aramaic— the vernacular of the period — translated benei ’elohim into the Aramaic “sons of god” (26:2). Indeed, Rabbi Shimon’s ruling was accepted by the Aramaic translations to the Pentateuch (though in the margins of Targum Neofiti we find the phrase translated as “sons of angels”). Instead, these reader-interpreters, reluctant to grant divine status to the “sons of god,” endeavored to find in that term a nickname for a particular group of mortals.
And cause the manna to fall also the following day, or will their disbelief cause them to hoard it? The cessation of the manna on the seventh day provides the ultimate proof of the miraculous nature of its falling in the first place by underscoring how the manna does not belong to the natural order established at the Creation but represents an act of God, who manipulates the world according to the character of sacred time, the Sabbath. The people of Israel neglect to observe the Sabbath and fail the test: “Yet some of the people went out on the seventh day to gather, but they found nothing” (Exodus 16:27).
From Gods to God: How the Bible Debunked, Suppressed, or Changed Ancient Myths and Legends by Avigdor Shinan, Visit Amazon's Yair Zakovitch Page, search results, Learn about Author Central, Yair Zakovitch, , Valerie Zakovitch