The New Oxford Annotated Bible Quotes

“They die for lack of discipline, and because of their great folly they are lost.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“How beautiful upon the mountains”
― Marc Brettler, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“A tranquil mind gives life to the flesh,
but passion makes the bones rot.”
― Michael D. Coogan, The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version

“3For the time is coming when people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires, 4and will turn away from listening to the truth and wander away to myths.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“Wisdom cries out in the street; in the squares she raises her voice. 21At the busiest corner she cries out; at the entrance of the city gates she speaks: 22“How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge?”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“but when the wicked rule, the people groan.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“2When the righteous are in authority, the people rejoice;”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“16Oppressing the poor in order to enrich oneself, and giving to the rich, will lead only to loss.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“6The Lord God appointed a bush, a and made it come up over Jonah, to give shade over his head, to save him from his discomfort; so Jonah was very happy about the bush. 7But when dawn came up the next day, God appointed a worm that attacked the bush, so that it withered.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“12Do not invite death by the error of your life, or bring on destruction by the works of your hands; 13because God did not make death, and he does not delight in the death of the living. 14For he created all things so that they might exist; the generative forcesb of the world are wholesome, and there is no destructive poison in them, and the dominionc of Hades is not on earth.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“All fat is the Lord’s. 17It shall be a perpetual statute throughout your generations, in all your settlements: you must not eat any fat or any blood.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“12O Lord, you will ordain peace for us, for indeed, all that we have done, you have done for us.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“And he will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations; 8he will swallow up death forever. Then the Lord God will wipe away the tears from all faces, and the disgrace of his people he will take away from all the earth,”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“17Anyone, then, who knows the right thing to do and fails to do it, commits sin.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“3When Judas, his betrayer, saw that Jesusa was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“Utnapishtim, is told to build a similar houseboat, sealing it with pitch. The description of a three‐ leveled ark may be based on an ancient idea that the ark reflects the three‐ part structure of both universe and temple.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“25When Methuselah had lived one hundred eighty‐ seven years, he became the father of Lamech. 26Methuselah lived after the birth of Lamech seven hundred eighty‐ two years, and had other sons and daughters. 27Thus”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“the man knew his wife Eve, and she conceived and bore Cain, saying, “I have producedc a man with the help of the Lord.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“Because you have done this, cursed are you among all animals and among all wild creatures; upon your belly you shall go, and dust you shall eat”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“10God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. 11Then God said, “Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“1In the beginning when God createda the heavens and the earth, 2the earth was a formless void and darkness covered the face of the deep, while a wind from Godb swept over the face of the waters. 3Then God said, “Let there be light”; and there was light. 4And God saw that the light was good; and God separated the light from the darkness. 5God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“Using these kinds of guides, we can outline Genesis as follows: I. The primeval history 1.1–11.26 A. Creation and violence before the flood 1.1–6.4 B. Re‐ creation through flood and multiplication of humanity 6.5–11.9 II. Transitional genealogy bridging from Shem (the Primeval History) to Abraham (Ancestral History) 11.10–26 III. The ancestral history 11.27–50.26 A. Gift of the divine promise to Abraham and his descendants 11.27–25.11 B. The divergent destinies of the descendants of Ishmael and Isaac (Jacob/ Esau) 25.12–35.29 C. The divergent destinies of the descendants of Esau and Jacob/ Israel 36.1–50.26 By the end of the book, the lens of the narrative camera has moved from a wide‐ angle overview of all the peoples of the world to a narrow focus on one small group, the sons of Jacob (also named “Israel”).”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“Perhaps the major issue for the interpretation of the book of Samuel (both 1 and 2) is the relationship of its account to history. There are at least three reasons for doubting that the book is a narrative of history.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“The Deuteronomist (Dtr) edited various traditions into a single, running historical account. In 1 Samuel some scholars have posited hypothetical source documents behind 4.1–7.1 (the “Ark Narrative,” possibly continued in 2 Sam 6), chs 8–15 (the “Saul Cycle”), and chs 16–31 (the “Story of David’s Rise”).”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“Documentary Hypothesis in the nineteenth century, according to which the Pentateuch (or Hexateuch) is composed of four main sources or documents that were edited or redacted together: J, E, P, and D.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“Slowly, with the rise of rationalism, particularly as associated with figures such as Thomas Hobbes (1588–1679) and Benedict (Baruch) Spinoza (1632–1677), the view that the Torah was a unified whole, written by Moses, began to be questioned. (For additional information on this development, see the essays on “The Interpretation of the Bible,” pp. 2254–2280.)”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“The term torat moshe and its variants, in several late biblical books such as Ezra, Nehemiah, and Chronicles, refers to the Pentateuch more or less as it now exists, but it is not found in the Pentateuch.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“Yet “law” is not the only possible translation of torah, and the Pentateuch is not a book of law. Torah also means “instruction” or “teaching,” as in Prov 1.8: “Hear, my child, your father’s istruction, and do not reject your mother’s teaching (torah).” Teaching”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“The Hebrew terms torah, torat moshe (“ the Torah of Moses”), torat YHWH (“ the Torah of the Lord”), and torat haʾelohim (“ the Torah of God”), already in use in late biblical literature to describe what is later called the Pentateuch p. 1( e.g., 2 Chr 23.18; Ezra 7.6,10; Neh 8.1,18; Dan 9.11), offer a better clue to the nature and unity of these books.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version

“Although Moses is the central human character of much of the Pentateuch, he is not introduced until ch 2 of Exodus, the second book.”
― Michael D. Coogan, The New Oxford Annotated Bible with the Apocrypha: New Revised Standard Version