История письма и чтения. Асафова Г.К. - 98 стр.

UptoLike

Составители:

Рубрика:

whole: it includes liturgical poetry (Psalms and Lamentations of Jeremiah), secular

love poetry (Song of Solomon), wisdom literature (Proverbs, Book of Job, and

Ecclesiastes), historical works (I and II Chronicles, Book of Ezra, and Book of

Nehemiah), apocalyptic, or vision, literature (Book of Daniel),a short story (Book

of Ruth), and a romantic tale (Book of Esther); it ranges in content from the most

entirely profane book in the Bible (Song of Solomon) to perhaps the most deeply

theological (Job); it varies in mood from a pessimistic view of life (Job and

Ecclesiastes)to an optimistic view (Proverbs). Psalms, Proverbs, and Job constitute

the principal poetic literature of the Hebrew Bible and, in many respects, represent

the high point of the Hebrew Bible as literature; in fact, Job must be considered

one of the great literary products of man's creative spirit.

Although portions of some of the books of the Ketuvim (e.g., Psalms and

Proverbs) were composed before the Babylonian Exile (586–538 BCE), the final

form was post-exilic, and Daniel was not written until almost the middle of the 2nd

century BCE. The books were not included in the prophetic collection because they

did not fit the content or the historical-philosophical framework of that collection,

because they were originally seen as purely human and not divine writings, or

simply because they were written too late for inclusion. Although some of the

books individually were accepted as canonical quite early, the collection of the

Ketuvim as a whole, as well as some individual books within it, was not accepted

as completed and canonical until well into the 2nd century CE. As noted above,

there are several indications that the lapse of time between the canonization of the

Prophets and of the Ketuvim was considerable; e.g., the practice of entitling the

entire Scriptures “the Torah and the Prophets” and the absence of a fixed name.

The needs of the Hellenistic Jews in Alexandria and elsewhere in the Greek-

speaking Diaspora led to the translation of the Bible into Greek. The process began

with the Torah about the middle of the 3rdcentury BCE and continued for several

centuries. In the Greek canon, as it finally emerged, the Ketuvim was eliminated as

a corpus, and the books were redistributed, together with those of the prophetic

collection, according to categories of literature, giving rise to a canon with four