Bible Ethiopienne En Francais Pdf 33 🖥️
Bible Ethiopienne En Francais Pdf 33
in the roman province of africa, tertullian (apol.,20) recognized that canonissa (trad. of lnt) the bible did not exist until about ad 350, when it was identified, brought to book, and, to a degree, collected. however, this “initiation” led to the formation of a canon, while the accuracy of an antique list from which it supposedly originated is largely unproved. the same is true of the list of the scriptures in the acts of the apostles (acts 20:27ff) on the basis of which paul is said to have deposited a copy of the law with the widow in the city of rome on his way to martyrdom. in general, the criterion of canonicity has continually shifted. before the ninth century, the closing books were still being added to the scriptures and even they were never approached as a whole. at that time the canon was not closed and the case could be made that a book (e.g., sirach) can be safely added to the canon only if it in some way conforms to the overall canon. the canon became closed, however, in the tenth century, when the first complete bible was produced. following the work of boethius (480–524) and others, jerome (circa 345– 420) and jerome’s friend, augustine (circa 354–430), made a work of biblical translation which was completed by 405. this bible was the vulgate, the main hebrew and aramaic scriptures of the catholic church. it was called an “anthology” because it contained just the books of the old and the new testaments. it is not known exactly what parts of the bible were extant in the latin west at the time of jerome and augustine, although there is reasonable ground for thinking that even at this early date the septuagint was no longer being read.
it is true that the documents used by the masoretes to prepare the septuagint were all the books that came into print (and used) in the 3rd century, but we must not overlook the fact that the bible had come into existence in the 2nd century. we have the same testimony from 4 ezra that daniel and the song of solomon were present in the canon at the time of ezra (4:3; 8:22). since the text was transmitted through generations, it may have been difficult to determine the boundaries of the old canon. we may assume that there was a genuine historical material in these books, but for quite a long time these books were not a part of the canon; they were intended for private study. hence, they were called the “healed books” (the torah cannot be harmed or forged), the “treasured books” (the book of the law) and the “sealed book” (daniel).
but the talmud and the later midrash make it quite clear that they read the jewish bible as an organic whole, complete in itself. the mishnah (bikkurim 3:5) says that the daily morning and evening prayer includes the repetition of the shema. what gives the shema its importance is its connection with the entire bible. the baal shem tov quotes it as part of the daily invocation of the torah:
the name the book of the covenant is applied to deuteronomy in rabbinic literature because of its content. but also the designation the book of the covenant is present in the other books of the torah (cf. genesis 32:20; ex. 19:7; lev. 26:33; 27:28; num. 35:18) and becomes established as a general designation for the whole pentateuch.
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