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Author: Scriptural Research Institute Publisher: Scriptural Research Institute ISBN: 198985219X Category : Religion Languages : en Pages : 53
Book Description
The book of Dream Vision appears to been compiled from an older Canaanite text in the early Persian era and was likely attached to the Astronomical Book from the beginning. The book of Dreams and Visions is likely the first attempt to retell the history of the world from the point of view of sheep. In this case Israeli sheep, who had to contend with Egyptian wolves, Philistine dogs, Babylonian lions, and Persian eagles. The Astronomical Book was written from the view of Methuselah, Enoch's son, which Dream Visions continues, however, the majority of the text could not date to before the early Persian era. The first six chapters of the book seem like it was attached to the Astronomical Book, along with the beginning of chapter 7, which includes the vision of the sky collapsing and the earth being flooded. This vision of Noah's flood matches the description of the world found in the Astronomical Book, which includes a solid sky above the world, with water above it. After Noah and his three bull sons survived the flood, the species switched from bulls to sheep, indicating the likely point where the original text was extended. These sheep then live out the general history of the Israelites found in the Torah, and some other early Hebrew texts found in the Tanakh (Old Testament). There are a few points where the book of Dream Visions deviates from the other Hebrew texts in a few specific places, such as claiming that the Israelites were descendants of Japheth instead of Shem. Chapters 7 and 8 are both very long in comparison to the first six chapters, supporting the idea that they were an extension to the original work, however, they end with the Persian eagles being destroyed by a God, referred to as the Lord of Sheep, coming down from the sky and slaughtering the Persians and their allies, and then rebuilding a better temple than the temple that was being worshiped at. The author's view of the temple and the priests that were sent out from it show that he (or she) was not associated with the temple, and viewed the priests as corrupt, a common sentiment expressed in Second Temple era texts.
Author: Scriptural Research Institute Publisher: Scriptural Research Institute ISBN: 198985219X Category : Religion Languages : en Pages : 53
Book Description
The book of Dream Vision appears to been compiled from an older Canaanite text in the early Persian era and was likely attached to the Astronomical Book from the beginning. The book of Dreams and Visions is likely the first attempt to retell the history of the world from the point of view of sheep. In this case Israeli sheep, who had to contend with Egyptian wolves, Philistine dogs, Babylonian lions, and Persian eagles. The Astronomical Book was written from the view of Methuselah, Enoch's son, which Dream Visions continues, however, the majority of the text could not date to before the early Persian era. The first six chapters of the book seem like it was attached to the Astronomical Book, along with the beginning of chapter 7, which includes the vision of the sky collapsing and the earth being flooded. This vision of Noah's flood matches the description of the world found in the Astronomical Book, which includes a solid sky above the world, with water above it. After Noah and his three bull sons survived the flood, the species switched from bulls to sheep, indicating the likely point where the original text was extended. These sheep then live out the general history of the Israelites found in the Torah, and some other early Hebrew texts found in the Tanakh (Old Testament). There are a few points where the book of Dream Visions deviates from the other Hebrew texts in a few specific places, such as claiming that the Israelites were descendants of Japheth instead of Shem. Chapters 7 and 8 are both very long in comparison to the first six chapters, supporting the idea that they were an extension to the original work, however, they end with the Persian eagles being destroyed by a God, referred to as the Lord of Sheep, coming down from the sky and slaughtering the Persians and their allies, and then rebuilding a better temple than the temple that was being worshiped at. The author's view of the temple and the priests that were sent out from it show that he (or she) was not associated with the temple, and viewed the priests as corrupt, a common sentiment expressed in Second Temple era texts.
Author: R. H. Charles Publisher: Kessinger Publishing ISBN: 9781425310783 Category : Languages : en Pages : 48
Book Description
This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.
Author: Scriptural Research Institute Publisher: Digital Ink Productions ISBN: 1989604234 Category : Religion Languages : en Pages : 111
Book Description
In the mid 3ʳᵈ century BC, King Ptolemy II Philadelphus of Egypt ordered a translation of the ancient Hebrew scriptures for the Library of Alexandria. The creation of the Septuagint resulted from this order. It is generally accepted that there were several versions of the ancient Hebrew and Samaritan scriptures before the translation of the Septuagint. The two books of the Paralipomena were translated into Greek and added to the Septuagint around 180 BC after a large number of refugees fled from the war in Judea and settled in Egypt. The two books of the Paralipomena were one book in the Masoretic Texts: the book of Divrei-hayyamim. Subsequent Latin translations were renamed 1ˢᵗ and 2ⁿᵈ Chronikon by Jerome in the 5ᵗʰ century AD. Subsequent English translations of the Old Testament labeled these books as 1ˢᵗ and 2ⁿᵈ Chronicles. The term Paralipomena, which means ‘things left out,’ is similar to the Hebrew name Divrei-hayyamim, which means ‘things in the days.’ The books are a collection of texts from various eras of Israelite history, spanning the era of the old Israelite Kingdoms, circa 1000 BC, through the Persian conquest, of circa 539 BC. Scholars have debated the origin of the books throughout their history, and there is no consensus within Rabbinical literature, Christian literature, or modern scholarship. The general Rabbinical view is that the two books of Paralipomena were written by one author, as Divrei-hayyamim, and then translated into Greek. The dominant early Christian view was that the books were written by Ezra the Scribe, circa 350 BC, however, this view was generally abandoned in Western Europe during the Protestant Reformation. Modern scholarly analysis has no consensus, however, the books do themselves indicate the eras they were compiled, nevertheless, the authors remain unknown. Based on the references within 1ˢᵗ Paralipomenon, the book was compiled sometime after 732 BC, when Tiglath-Pileser III deported the Reubenites, Gadites, and the people of Manasseh to other regions of the Assyrian Empire. The surviving Hebrew text of Divrei-hayyamim does, however, contain a reference to the Temple in Jerusalem as the ‘Temple of the Gods’, which means the original text of the book has to predate King Josiah’s reforms of circa 625 BC, and likely predates King Hezekiah’s similar reforms decades earlier. Both Hezekiah and Josiah are recorded as removing the idols of the gods from the temple, which had by all accounts been in the temple since it was built by King Solomon. The books of Paralipomena differ slightly from the later Masoretic book of Divrei-hayyamim, although the three are generally similar. In 200 BC the Greek Kingdom of Syria under the Seleucid Dynasty took Judea from Egypt and began an effort to Hellenize the Judeans, which included erecting a statue of Zeus in the Second Temple in Jerusalem and effectively banning traditional Judaism. This Hellenizing activity was partially successful, creating the Sadducee faction of Judaism, however, it also led the Maccabean Revolt in 165 BC, which itself created the independent Kingdom of Judea. This Kingdom had a tenuous alliance with the Roman Republic until General Pompey conquered Syria into the Roman Republic in 69 BC. Pomey’s goal was to liberate Greek-speaking communities in the Middle East that had fallen under the rule of non-Greeks when the Seleucids Syrian Empire had collapsed, and he carved up Judea, and Edom to the east, placing Greek-speaking cities under the protection of the Roman province of Syria. He also liberated several smaller communities that had been occupied by Judea, granting them self-government, including Ashdod, Yavne, Jaffa, Dora, Marissa, and Samaria.
Author: Scriptural Research Institute Publisher: Digital Ink Productions ISBN: 1989604285 Category : Religion Languages : en Pages : 108
Book Description
In the mid 3ʳᵈ century BC, King Ptolemy II Philadelphus of Egypt ordered a translation of the ancient Hebrew scriptures for the Library of Alexandria, which resulted in the creation of the Septuagint. It is generally accepted that there were several versions of the ancient Hebrew and Samaritan scriptures before the translation of the Septuagint. The two books of Ezra were translated into Greek and added to the Septuagint before 200 BC when a large number of refugees fled the ongoing wars in Judea and settled in Egypt. The two books of Ezra were two different versions of the same basic story, one likely a Sadducee version, and the other a Pharisee text. 2ⁿᵈ Ezra became in the Masoretic Texts' version of Ezra, and by the year 100 AD, the Apocalypse of Ezra was in circulation as 3ʳᵈ Ezra. This has created some confusion among Biblical Translators throughout the centuries. This version of Ezra is called 1ˢᵗ Esdras (1ˢᵗ Ezra) in Orthodox Bibles and Protestant Bibles that include the Apocrypha, 3 Esdras in Catholic Bibles that include the Apocrypha, and Greek Ezra in the Ethiopian Bible. The Septuagint's 1ˢᵗ and 2ⁿᵈ Ezra are thematically similar, telling the generally same story, however from two different points of view. They tell the story of the fall of Jerusalem, first to the Egyptians, and then the Babylonians, followed by Babylon's fall to the Persians, following which the Judahites returned to Judah and rebuilt the temple in Jerusalem. 1ˢᵗ Ezra was clearly written from a non-spiritual viewpoint, common among the Sadducees, and repeatedly makes it clear that the author, Ezra, and various kings, viewed the Lord as the Judahite version of other gods, including the Egyptian creator and Sun-god Atum, and the Zoroastrian 'god of truth' and 'King of the Sky' Ahura Mazda. These views are inconsistent with the view of the Pharisees, which developed under the rule of the Hasmonean dynasty after Judea broke free from the rule of the Greeks, and the Lord became a separate god from all others. Both the Greek translations of 1ˢᵗ and 2ⁿᵈ Ezra, and the Hebrew translation of Ezra-Nehemiah (2ⁿᵈ Ezra), contain relics of an Aramaic source-text, unfortunately, the Aramaic Book of Ezra is lost. The difference in the surviving Aramaic words within the Greek 1ˢᵗ Ezra, and Hebrew Ezra-Nehemiah, it appears that the two versions of Ezra already existed in the Aramaic versions. 1ˢᵗ Ezra, the less spiritual of the two, clearly dates to the Persian era, as it treats the Judahite Lord of the Temple in Jerusalem as another version of Ahura Mazda, the Zoroastrian God. Several Zoroastrian titles of Ahura Mazda are applied to the Judahite Lord, including King of Truth, and King of the Sky. Letters from the Persian Kings Cyrus II, Artaxerxes I, and Darius II, as included in the book, all of which were closely associated with Zoroastrianism, yet, referred to the Judahite Lord using titles generally associated with Ahura Mazda. In the Greek 1ˢᵗ Ezra and 2ⁿᵈ Ezra, and the Hebrew Ezra-Nehemiah, the temple is described as being a Zoroastrian fire-temple, containing an eternal fire, which Nehemiah even referred to as burning naphtha, like the other fire-temples across the Persian Empire.
Author: Scriptural Research Institute Publisher: Scriptural Research Institute ISBN: 1990289126 Category : Religion Languages : en Pages : 59
Book Description
Ba‘al Defeats Mot, also called the Death of Ba‘al, is the final section of the Ba‘al Cycle, a collection of ancient stories about the Canaanite god Hadad. The term Ba‘al in the Ugaritic Texts, meaning ‘lord’ or ‘master,’ is the equivalent of the Akkadian belu, Canaanite b‘l, Sabaean bʿl, Aramaic baʿla, Hebrew bʿl, Syriac baʿla, Arabic baʿl, and Ge‘ez bal. The Ba‘al Cycle is generally divided into several sections, based on the groupings of the tablets that were discovered, however, this series of translations is divided into just two sections, Victorious Ba‘al, and Ba‘al Defeats Mot. These divisions are always subjective. Some translators divide the central section regarding the building of Ba‘al’s Temple on Mount Zaphon from the preceding battle with Yam. Others also separate the intermediate section involving Ba‘al’s discussion with Anat, however, this series is divided based on the apparent shift in source material between the early section and the later section. The earliest section, as well as the conclusion of the second section, appears to be a translation from ancient Egyptian and includes Egyptian loanwords, as well as numerous references to the houses of the gods, which seems to be a reference to the system of decans used in Egypt from the Old Kingdom onward, to tell time at night. The 36 ancient Egyptian decans, or houses of stars, are accepted as the basis of pre-Babylonian astrological systems throughout Eurasia, including the systems used in India, China, and Japan. The numerous Egyptian loanwords are accounted for as the Ugaritic text being a translation of an Egyptian work, which appears to be what the postscript was referring to. The main section of Ba‘al Defeats Mot appears to have been translated from an old Akkadian text that retold a Hurrian and Hattic story about two gods descending into the underworld. Many Akkadian, Hattic, and Hurrian loanwords are found in the text, which are generally missing from the earlier section, as well as the conclusion. The major exception being the messenger Ủgar, who was a Hurrian psychopomp, like the Canaanite Horon, and Greek Charon. As the city of Ugarit was named after him, this name clearly predates the text itself, and so it cannot be used to date the text. Nevertheless, does indicate that the city was originally a Hurrian settlement before becoming Semitic, which helps to explain why the older second section, appears to be a translation of an Akkadian retelling of a Hurrian story. Additionally, Luwian names are found in the second section, which places the origin of the Akkadian source text to sometime between when the Luwians settled in western Anatolia, generally dated to circa 2000 BC, and when the Hittites absorbed the Hattians around 1700 BC. As the text appears to have then been translated into Egyptian, before Ugaritic, it may trace the route the Hyksos took to Egypt, via the Luwian, Hattic, and Hurrian lands.
Author: Scriptural Research Institute Publisher: Digital Ink Productions ISBN: 1989852122 Category : Religion Languages : en Pages : 44
Book Description
In the early centuries of the Christian era, several texts called the Apocalypse of Ezra were in circulation among Jews, Christians, Gnostics, and related religious groups. The original is believed to have been written in Judahite or Aramaic and is commonly known as the Jewish Apocalypse of Ezra, as Ezra is believed to have been an ancient Judahite. This translation is referred to as the Judahite Apocalypse of Ezra, as the book has nothing to do with modern Judaism. This version of the Apocalypse was translated into Greek sometime before 200 AD and circulated widely within the early Christian churches. This prophet Ezra is not the scribe Ezra from the books of Ezra, but a prophet named Shealtiel who lived a couple of centuries earlier. In the apocalypse, he is called Ezra by the angel Uriel, which translates a ‘helper’ or ‘assistant.’ In the book, it is claimed that the prophet Ezra wrote 904 books, and its popularity seems to have inspired a number of Christian-era Apocalypses of Ezra, presumably beginning with the ‘Latin’ Apocalypse of Ezra which claimed to be the ‘second book of the prophet Ezra.’ The ‘second apocalypse’ was strangely attributed to Ezra the Scribe, and not the earlier exilarch Shealtiel, suggesting the author of the second apocalypse was not entirely familiar with the first apocalypse. The Greek Apocalypse of Ezra is a third Apocalypse of Ezra, which has only survived in two copies, both dating to before the 9th century. It is a separate text from the Judahite or Latin Apocalypses of Ezra and appears to be a Christian-era composite of various Ezra and Shadrach related materials. There is no consensus of when the Greek Apocalypse of Ezra was written, however, it is a Christian era Apocalypse, which refers to several Christian Apostles in heaven along with the Israelite Patriarchs. This Apocalypse uses a very inconsistent writing style and switches constantly between first-person and third-person as if it is a composite of material that originated in various earlier Ezra material. Some of the content repeats content found in the Judahite Apocalypse of Ezra, however, the bulk of the material is unique, describing Ezra’s journey through the sky (Heaven) and the underworld (Tartarus).
Author: Scriptural Research Institute Publisher: Digital Ink Productions ISBN: 1990289339 Category : History Languages : en Pages : 49
Book Description
The life of Harkhuf is one of the better-documented lives from the era of the Old Kingdom era of Egyptian history. Harkhuf lived during the reigns of kings Merenre I and Pepi II of the 6ᵗʰ Dynasty, at the same time as the more famous Weni, whom he may have mentioned in his autobiography. Like Weni, he is primarily known from the inscriptions on his tomb, however, unlike Weni, he only seems to have had one tomb. On the front of his tomb were carved two inscriptions, one promising to intercede in the afterlife for those who prayed for him at his tomb, and the other was his autobiography, telling of his three expeditions into Nubia for King Merenre I. This appears to have been the original design of the tomb, as the front of the tomb was completely covered in the two inscriptions, however, like Weni, he later had more to add. Unlike Weni, Harkhuf did not build a second tomb, instead, he had one side of the tomb smoothed off so a letter to him from King Pepi II could be inscribed there, providing more information about the world he lived in. Harkhuf lived during the 6ᵗʰ Dynasty of the Old Kingdom, which would have been at the peak of the Old Kingdom’s international reach, but after the major pyramid-building feats of the 5ᵗʰ Dynasty were completed. Egypt had already built the tallest building in the world around a century before Harkhuf’s expeditions into Nubia, which would continue to be the tallest building in the world for thousands of years, until the completion of the Eiffel Tower in 1889. As Merenre I is only believed to have ruled for around 9 years, Harkhuf and Weni had to be active in Nubia at the same time. Weni’s Autobiography includes two lists of Nubian tribes, first a list of five tribes that fought in Canaan with the Egyptian army, and later a list of four tribes when he went to Nubia to dig five canals to open the region to trade via Egyptian barges. Nubia was the land to the south of Egypt, was Aswan and Elephantine at the First Cataract of the Nile. Elephantine, under its older Egyptian name Abu was mentioned as one of the mines that Weni visited, however, was considered Egyptian during the Old Kingdom, and marked the boundary between the two cultures. As only four of the five Nubian tribes that Weni mentioned are mentioned by Harkhuf, it allows both their routes through Nubia to be compared and tracked, establishing where the Nubian settlements were probably located.
Author: Scriptural Research Institute Publisher: Digital Ink Products ISBN: 198960451X Category : Religion Languages : en Pages : 128
Book Description
The four books of the Kingdoms are believed to have been translated into Greek and added to the Septuagint around 200 BC when a large number of refugees fled from the war in Judea and settled in Egypt. The four books of the Kingdoms would later become two books in the Masoretic Texts, the books of Samuel and Kings. Subsequent Latin and English translations of the Masoretic Texts labeled these books as 1ˢᵗ and 2ⁿᵈ Samuel, and 1ˢᵗ and 2ⁿᵈ Kings. The Septuagint's 1ˢᵗ Kingdoms is the book called 1ˢᵗ Samuel in most Catholic and Protestant Bibles, and 1ˢᵗ Kingdoms in Orthodox and Coptic Bibles. This version differs slightly from the later Masoretic book of Samuel, although all three are generally similar. Unlike the Masoretic version, Saul does not repeatedly meet David for the first time, meaning that either the Greeks simplified the Aramaic texts they translated, or the Masoretic version is based on a different version of 1ˢᵗ Kingdoms. While a Greek simplification of the text is the simplest explanation for the less-confusing narrative, it cannot explain why the Masoretic version has Saul meeting David for the first time in three unique stories, or, why the Greek translation has transliterated Hebrew words that are no longer in the Masoretic version. The origin of 1ˢᵗ Kingdoms, along with the other five books of Kingdoms and Paralipomena, is a matter of great debate among scholars. The Bava Basra tractate of the Talmud, reports that the first 25 chapters of Masoretic Samuel, and therefore the first 25 chapters of 1ˢᵗ Kingdoms, was written by the prophet Samuel, and the rest of Masoretic Samuel, which would be chapter 26 through 31 of 1ˢᵗ Kingdoms and the entire book of 2ⁿᵈ Kingdoms was written by the prophets Gad and Nathan. Samuel, Gad, and Nathan are all mentioned in 1ˢᵗ and 2ⁿᵈ Kingdoms, however, most biblical scholars have rejected the idea that they had anything to do with the authorship of these books for the past few hundred years. Almost all scholars in every era have agreed with the idea that the six books were based on the older, now lost, books of the Chronicles of the Kings of Samaria and Judea mentioned in the later books of Kingdoms. These six later books are generally accepted as having been written in the Babylonian or Persian era and then redacted in the Greek era or Hasmonean dynasty, however, the origin of the earlier works is a matter of debate. The language of 1ˢᵗ Kingdoms is archaic, and early sections dealing with Eli and Samuel read like a continuation of Judges, implying the original book of Judges continued until Saul seized power in 1037 BC.
Author: Scriptural Research Institute Publisher: Scriptural Research Institute ISBN: 1989604579 Category : Religion Languages : en Pages : 82
Book Description
2ⁿᵈ Maccabees claims to be an abridged version of Jason of Cyrene's now lost five-volume version of Maccabees. Jason's books of the Maccabees were likely composed earlier than 1ˢᵗ Maccabees, as the story ends decades earlier, and contains many references to Sabaoth in the form of Dionysus which are missing from the 1ˢᵗ Maccabees. While 1ˢᵗ Maccabees is a very secular version of the events that lead to the creation of the Hasmonean kingdom, and was, therefore, almost certainly composed by a Sadducee, 2ⁿᵈ Maccabees claims that Judas the Hammer, the protagonist of both 1ˢᵗ and 2ⁿᵈ Maccabees was a Hasidean, suggesting that either Jason of Cyrene, or whoever abridged his work, was a Hasidean. 1ˢᵗ Maccabees mentioned the Hasideans joining Judas' forces, but did not claim he was one. The Hasideans were one of two Judean sects that were mentioned in the various books of the Maccabees whose relationship to other sects is unclear. Some scholars have theorized that they may be the precursors to the Pharisees. 2ⁿᵈ Maccabees appears to be an anti-Phrygian work, although it is not clear if this was added by the author, or found in Jason's earlier work. The book is the only clear reference to the origin of Sabaoth within the Judean sects, as the god appears in the book, under his Greek name Dionysus, while Philip the Phrygian is in charge of the Temple in Jerusalem. References to the Judean god Sabaoth appear at this point in the Greek language literature, either transliterated directly in the form of Sabaoth or translated into Greek as Dionysus. While there is a similar word in the ancient Israelite scriptures, it as translated as ṣbʾwt, meaning 'armies,' when the Hebrew translations were made under the Hasmoneans, which is likely a direct translation of the Aramaic term. This god Sabaoth was considered at the time, to be the same god as the Phrygian god Sabazios, who the Greeks also considered a local variant of Dionysus. The fact that Dionysus was the Greek name of Sabaoth and Sabazios was recorded by the many Classical Era scholars, including Strabo, Diodorus Siculus, Tacitus, Lydus, Cornelius Labeo, and Plutarch.
Author: Scriptural Research Institute
Author: Scriptural Research Institute
Author: R. H. Charles
Author: R. H. Charles
Author: Scriptural Research Institute
Author: Scriptural Research Institute
Author: Scriptural Research Institute
Author: Scriptural Research Institute
Author: Scriptural Research Institute
Author: Scriptural Research Institute
Author: Scriptural Research Institute