Quotes from Who Wrote the Bible?

“Gen 22:11–16a The story of the near-sacrifice of Isaac is traced to E. It refers to the deity as Elohim in vv. 1,3,8, and 9. But, just as Abraham’s hand is raised with the knife to sacrifice Isaac, the text says that the angel of Yahweh stops him (v. 11). The verses in which Isaac is spared refer to the deity as Yahweh (vv. 11–14). These verses are followed by a report that the angel speaks a second time and says, “… because you did not withhold your son from me….” Thus the four verses which report that Isaac was not sacrificed involve both a contradiction and a change of the name of the deity. As extraordinary as it may seem, it has been suggested that in the original version of this story Isaac was actually sacrificed, and that the intervening four verses were added subsequently, when the notion of human sacrifice was rejected (perhaps by the person who combined J and E). Of course, the words “you did not withhold your son” might mean only that Abraham had been willing to sacrifice his son. But still it must be noted that the text concludes (v. 19), “And Abraham returned to his servants.” Isaac is not mentioned. Moreover, Isaac never again appears as a character in E. Interestingly, a later midrashic tradition developed this notion, that Isaac actually had been sacrificed. This tradition is discussed in S. Spiegel’s The Last Trial (New York: Schocken, 1969; Hebrew edition 1950).”
― Richard Elliott Friedman, quote from Who Wrote the Bible?

“One of the logical consequences of monotheism is guilt.”
― Richard Elliott Friedman, quote from Who Wrote the Bible?

“Investigators found that in most cases one of the two versions of a doublet story would refer to the deity by the divine name, Yahweh (formerly mispronounced Jehovah), and the other version of the story would refer to the deity simply as “God.”
― Richard Elliott Friedman, quote from Who Wrote the Bible?

“The document that was associated with the divine name Yahweh/Jehovah was called J. The document that was identified as referring to the deity as God (in Hebrew, Elohim) was called E. The third document, by far the largest, included most of the legal sections and concentrated a great deal on matters having to do with priests, and so it was called P. And the source that was found only in the book of Deuteronomy was called D. The question was how to uncover the history of these four documents—not only who wrote them, but why four different versions of the story were written, what their relationship to each other was, whether any of the authors were aware of the existence of the others’ texts, when in history each was produced, how they were preserved and combined, and a host of other questions. The first step was to try to determine the relative order in which they were written. The idea was to try to see if each version reflected a particular stage in the development of religion in biblical Israel. This approach reflected the influence in nineteenth-century Germany of Hegelian notions of historical development of civilization. Two nineteenth-century figures stand out. They approached the problem in very different ways, but they arrived at complementary findings. One of them,”
― Richard Elliott Friedman, quote from Who Wrote the Bible?

“The chief pagan god in the region that was to become Israel was El. El was male, patriarchal, a ruler.”
― Richard Elliott Friedman, quote from Who Wrote the Bible?

“no word in the Hebrew language of that period for “religion.” Religion was not a separate, identifiable category of beliefs and activities. It was an inseparable, pervasive part of life.”
― Richard Elliott Friedman, quote from Who Wrote the Bible?

“missîm. The term missîm in Hebrew refers to a sort of tax, not of money but of physical labor. Citizens owed a month of required work to the government each year.”
― Richard Elliott Friedman, quote from Who Wrote the Bible?

“understand better the world in which it was born and how inextricably connected it was to that world; to appreciate the wonder of how it came together; to appreciate that literary study and historical study of the Bible are not enemies, or even alternatives to one another. Rather, they enrich one another. Whether one is a Christian or a Jew or from another religion or no religion, whether one is religious or not, the more one knows of the Bible the more one stands in awe of it.”
― Richard Elliott Friedman, quote from Who Wrote the Bible?

“There are two different stories of the creation of the world. There are two stories of the covenant between God and the patriarch Abraham, two stories of the naming of Abraham’s son Isaac, two stories of Abraham’s claiming to a foreign king that his wife Sarah is his sister, two stories of Isaac’s son Jacob making a journey to Mesopotamia, two stories of a revelation to Jacob at Beth-El, two stories of God’s changing Jacob’s name to Israel, two stories of Moses’ getting water from a rock at a place called Meribah, and more.”
― Richard Elliott Friedman, quote from Who Wrote the Bible?

“of the story would refer to the deity simply as “God.” That is, the doublets lined up into two groups of parallel versions of stories. Each group was almost always consistent about the name of the deity that it used.”
― Richard Elliott Friedman, quote from Who Wrote the Bible?

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Popular quotes

“Isabel never despaired, even though I think she knew everything that was going to happen, right from the beginning. There was a Walt Whitman poem she liked, especially the part that went - 'All goes onward and outward,/Nothing collapses/And to die is different from/What anyone supposes/And Luckier.' She tried to believe that, and it gave her some comfort, I know. She was very brave. Always. She hid her anguish and sadness, although I know she felt them. Because she wasn't losing only one person she loved - as we have. She was losing all of them.”
― Patricia Gaffney, quote from The Saving Graces

“И все равно миф о Вудстоке как о суверенном государстве молодежной культуры был частью большого замысла, в центре которого стояло самоопределение целого поколения, — о такой концепции приходившие на Вудсток-94 и помыслить не могли: ведь им самоопределение их поколения по большому счету уже продавали в расфасованном виде, а поиски себя всегда формировались и направлялись разнообразными маркетинговыми мероприятиями, независимо от того, верили они им, или нет, или же самоопределялись вопреки им. Это — побочный эффект экспансии брэндов, который гораздо труднее проследить и определить количественно, чем брэндинг культуры и городского пространства.”
― Naomi Klein, quote from No Logo

“He opened his eyes then, white fire flaring hotly within them.
“Send me home, Legna,” he commanded her, his voice hoarse with suppressed emotion.
She moved her head in affirmation even as she leaned toward him to catch his mouth once more in a brief, territorial kiss, her teeth scoring his bottom lip as she broke away. It was an incidental wound, one he could heal in the blink of an eye. But he wouldn’t erase her mark on him, and they both knew it.
Finally, she stepped back, closed her eyes, and concentrated on picturing his home in her thoughts. She had been in his parlor dozens of times as a guest, always accompanied by Noah. His library, his kitchen, even the grounds of the isolated estate were well known to her. She could have sent him to any of those locations.
But as she began to focus, her mind’s eye was filled with the image of a dark, elegant room she had never seen before. Hand-carved ebony-paneled walls soared up into a vast ceiling, enormous windows of intricate stained glass spilled colored light over the entire room as if a multitude of rainbows had taken up residence. It all centered around an enormous bed, the coverlet’s color indistinguishable under the blanket of colorful dawn sunlight that streamed into the room. She could feel the sun’s warmth, ready and waiting to cocoon any weary occupant who thrived on sleeping in the heat of the muted daylight sun. It was a beautiful room, and she knew without a doubt that it was Gideon’s bedroom and that he had shared the image of it with her. If she sent him there, it would be the first time she had ever teleported someone to a place she had not first seen for herself. The ability to take images of places from others’ minds for teleporting purposes was an advanced Elder ability.
“You can do it,” he encouraged her softly, all of his thoughts and his will completely full of his belief in that statement.
Legna kept his gaze for one last long moment, and with a flick of a wrist sent him from the room with a soft pop of moving air. She exhaled in wonder, everything inside of her knowing without a doubt that he had appeared in his bedroom, safe and sound, that very next second. Legna turned to look at her own bed and wondered how she would ever be able to sleep.
Nelissuna . . . go to bed. I will help you sleep.
Gideon’s voice washed through her, warming her, comforting her in a way she hadn’t thought possible. This was the connection that Jacob and Isabella shared. For the rest of the time both of them lived, each would be privy to the other’s innermost thoughts. She realized that because he was the more powerful, it was quite possible he would be able to master parts of himself, probably even hide things from her awareness and keep them private—at least, until she learned how to work her new ability with better skill. After all, she was a Demon of the Mind. It was part of her innate state of being to figure the workings of their complex minds.
She removed her slippers and pushed the sleeves of her dress from her shoulders so that it sheeted off her in one smooth whisper of fabric. She closed her eyes, avoiding looking in the mirror or at herself, very aware of Gideon’s eyes behind her own.
His masculine laughter vibrated through her, setting her skin to tingle.
So, you are both shy and bold . . . he said with amusement as she quickly slid beneath her covers. You are a source of contradictions and surprises, Legna. My world has begun anew.
As if living for over a millennium is not long enough? she asked him.
On the contrary. Without you, it was far, far too long. Go to sleep, Nelissuna.
And a moment after she received the thought, her eyes slid closed with a weight she could not have contradicted even if she had wanted to.
Her last thought, as she drifted off, was that she had to make a point of telling Isabella that she might have been wrong about what it meant to have another to share one’s mind with.”
― Jacquelyn Frank, quote from Gideon

“Magical, unbelievably magical, Unicorns practically breathed magic. He was to a horse what a horse was to a pig. Four tiny cloven hooves shone like burnished silver, slender legs as graceful as an antelope's led to a slender body, a delicate neck with an arch like the stem of a lily-blossom and a head like the blossom itself, crowned with that glorious pearly horn. And the eyes- big golden-brown eyes you could fall into and never come out of-
'It's a male Unicorn, Andie.' Her brain prompted her with that information. 'Male Unicorns are attracted to female virgins, female Unicorns are attracted to male virgins.”
― Mercedes Lackey, quote from One Good Knight

“Any theory which causes solipsism to seem just as likely an explanation for the phenomena it seeks to describe ought to be held in the utmost suspicion.”
― Iain M. Banks, quote from The Algebraist

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