Niili
07-30-2009, 07:15 AM
Minulla on omana "the Jewish Study Bible", Featuring The Jewish Publication Society Tanakh translation, (Torah, Nevi'im, Kethuvim)
eli tällainen "opiskelu" Raamattu. Tanakin (eli Toora, Nevi'im ja Ketuvim [toora, profeetat ja kirjoitukset]) englanninkielinen käännös (the Jewish Publication Societyn) selityksineen.
Se sisältää alaviitteinä ja liitteinä kommentteja ja selityksiä.
Aikoinani (noin 5 v sitten) ostin tuon ja tarkoitus oli se lukea läpi, ja kävi niinkuin usein käy että tulee kaikkia työ- ja muita kiireitä ja aikomukset
jäävät pelkästään aikomuksiksi. Sain silloin luettua vain noin 400 sivua. No, aina voipi onneksi aloittaa uudestaan ja tehdä uusia päätöksiä.
Kohtien Genesis 1:1 ja 1:2 kommentit ovat minusta mielenkiintoisia:
1"When God began to create heaven and earth - (2) the earth being unformed and void, with darkness over the surface of the deep
and a wind from God sweeping over the water-"
1:"A tradition over two millenia old sees 1.1 as a complete sentence: "In the beginning God created the heavens and the earth." In the 11th century,
the great Jewish commentator Rashi made a case that the verse functions as a temporal clause. This is, in fact, how some ancient Near Eastern
creation stories begin - including the one that starts at 2.4b. Hence the translation, When God began to create heaven and earth.
2:This clause describes things just before the process of creation began. To modern people, the opposite of the created order is "nothing", that is,
a vacuum. To the ancients, the opposite of the created order was someting much worse than "nothing." It was an active, malevolent force we can best term "chaos."
In this verse, chaos is envisioned as a dark, undifferentiated mass of water. In 1.9, God creates the dry land (and the Seas, which can exist only when water is bounded by dry land). But in 1.1-2.3, water itself and darkness, too, are primordial (contrast Isa. 45.7).In the midrash, Bar Kappara upholds the troubling notion that the Torah shows that God created the world out of preexistent material. But other rabbis worry that acknowledging this would cause people to liken God to a king who had built his palace on a
garbage dump, thus arrogantly impugning His majesty (Gen. Rab.1.5). In the ancient Near East, however, to say that a deity had subdued chaos is to give him the highest praise."
eli tällainen "opiskelu" Raamattu. Tanakin (eli Toora, Nevi'im ja Ketuvim [toora, profeetat ja kirjoitukset]) englanninkielinen käännös (the Jewish Publication Societyn) selityksineen.
Se sisältää alaviitteinä ja liitteinä kommentteja ja selityksiä.
Aikoinani (noin 5 v sitten) ostin tuon ja tarkoitus oli se lukea läpi, ja kävi niinkuin usein käy että tulee kaikkia työ- ja muita kiireitä ja aikomukset
jäävät pelkästään aikomuksiksi. Sain silloin luettua vain noin 400 sivua. No, aina voipi onneksi aloittaa uudestaan ja tehdä uusia päätöksiä.
Kohtien Genesis 1:1 ja 1:2 kommentit ovat minusta mielenkiintoisia:
1"When God began to create heaven and earth - (2) the earth being unformed and void, with darkness over the surface of the deep
and a wind from God sweeping over the water-"
1:"A tradition over two millenia old sees 1.1 as a complete sentence: "In the beginning God created the heavens and the earth." In the 11th century,
the great Jewish commentator Rashi made a case that the verse functions as a temporal clause. This is, in fact, how some ancient Near Eastern
creation stories begin - including the one that starts at 2.4b. Hence the translation, When God began to create heaven and earth.
2:This clause describes things just before the process of creation began. To modern people, the opposite of the created order is "nothing", that is,
a vacuum. To the ancients, the opposite of the created order was someting much worse than "nothing." It was an active, malevolent force we can best term "chaos."
In this verse, chaos is envisioned as a dark, undifferentiated mass of water. In 1.9, God creates the dry land (and the Seas, which can exist only when water is bounded by dry land). But in 1.1-2.3, water itself and darkness, too, are primordial (contrast Isa. 45.7).In the midrash, Bar Kappara upholds the troubling notion that the Torah shows that God created the world out of preexistent material. But other rabbis worry that acknowledging this would cause people to liken God to a king who had built his palace on a
garbage dump, thus arrogantly impugning His majesty (Gen. Rab.1.5). In the ancient Near East, however, to say that a deity had subdued chaos is to give him the highest praise."