This response to Boer’s fine study accepts that his analysis of the “sacred economy” of ancient Israel is fully on target. This response asks, in turn, “How did we learn to read the Bible mistakenly?” and “How do we learn to read it more honestly and knowingly?” Our long-term mistaken reading, I suggest, arises from our excessive commitment to positivistic history that caused a disregard of “on the ground” social reality. We may read more honestly and knowingly when we attend, as Boer shows us how to do, more fully to the insistent materiality of this society and of this textual attestation to that society. The “more” beyond Boer’s analysis includes a critical awareness of the claim in the text that the mystery of holiness pervades the text and its articulation of social reality, a holiness that cannot be legitimately disregarded in our reading.

中文翻译：

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关于误读。. . 否则

这种对布尔精妙研究的回应承认，他对古代以色列“神圣经济”的分析完全符合目标。这个回答反过来问：“我们是如何学会错误地阅读圣经的？” 以及“我们如何学会更诚实、更有意识地阅读它？” 我认为，我们长期的错误阅读源于我们对实证主义历史的过度投入，导致了对“实地”社会现实的无视。当我们参加时，我们可能会更诚实、更有意识地阅读，正如波尔向我们展示的那样，更充分地了解这个社会的坚持物质性和对那个社会的这种文本证明。布尔分析之外的“更多”包括对文本中的断言的批判性意识，即圣洁的奥秘遍及文本及其对社会现实的表达，在我们的阅读中不能合理地忽视这种圣洁。