Septuagint: Kingdoms PDF Download

Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1989604552
Category : Religion
Languages : en
Pages : 725

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Book Description
The Septuagint’s 1ˢᵗ Kingdoms retells the story of the unification of Israel under the Benjamite King Saul in the aftermath of the collapse of the Egyptian New Kingdom. The events of 1ˢᵗ Kingdoms continues the history of the Hebrews told in the book of Judges, as the era of the Judges ended with Samuel, who anointed Saul, the tallest man in the land, to rule over the Israelites. Saul fought a series of wars to establish his kingdom, based in Samaria and Gilead, but alienated his family military leaders, and the general population of the land, and was ultimately killed in battle. The Septuagint’s 2ⁿᵈ and 3ʳᵈ Kingdoms continues the history of Israel, with the lives of King David, and his son King Solomon. David was another warrior king, and expanded the kingdom in every direction, ultimately leaving a kingdom surrounded by allies and subject states to his son Solomon. King Solomon’s reign was considered by many later generations to have been the golden age of Israelite history. Unfortunately, the reign of his son Rehoboam was less popular, and the kingdom split into the kingdoms of Judah in the south, and Samaria, including Gilead in the north. As the archaeological record was yet to prove the existence of the kingdom of Israel, archaeologists consider the original three books of the Kingdoms to possibly be fiction, however, nothing contrary has been found either, and so the history recorded in the first three books of the Kingdoms cannot be disproved either. The Septuagint’s 4ᵗʰ Kingdoms tells the history of the kingdoms of Samaria and Judah from circa 850 BC until the Babylonians conquered Judah circa 600 BC. This era of history is well documented in the historical records of the Assyrians, Egyptians, and Babylonians, and unlike the earlier books of the Kingdoms, is generally accepted by historians. This era included the rise and fall of the Aramean Empire based in Damascus, the rise and fall of the Assyrian Empire farther north, the Assyrian wars against Egypt, and the sack of Thebes, and ultimately the rise of the Babylonian Empire. During this tumultuous time, the kingdoms of Israel, Judah, and Aram, which appears to have been considered an Israelite kingdom by the prophet Ezekiel, struggled for survival and fell one by one to the expanding empires around them. Before the era of 4ᵗʰ Kingdoms, Samara had established an empire, occupying the Aramean kingdoms of Damascus and Hama in modern Syria, which had ended suddenly when an earthquake had leveled Samaria. The earthquake was mentioned in the Book of Amos, and archaeological evidence of it is found throughout modern northern Israel and the Palestinian West Bank. It is estimated to have been between 7.8 and 8.2 on the Richter Scale, and aftershocks likely lasted around 6 months. In the aftermath, Damascus rose to form its own Aramean empire, occupying Hama, and northern Samaria, as well Gilead in southern modern Syria, which had been part of Samaria since the division of Israel into Samaria and Judah. However, as Assyria began to expand to the north, Samaria and Aram formed an anti-Assyria alliance, and the Samarian forces were stationed in Aram to help defend the northern border from the Assyrians. Judah was invited to join the alliance, but instead formed an alliance with the Assyrians and invaded and pillaged Samaria and southern Aram.

Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1989604293
Category : Religion
Languages : en
Pages : 140

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Both the Greek translations of 1ˢᵗ and 2ⁿᵈ Ezra, and the Hebrew translation of Ezra (2ⁿᵈ Ezra), contain relics of an Aramaic source-text, unfortunately, the Aramaic Book of Ezra-Nehemiah is lost. The difference in the surviving Aramaic words within the Greek 1ˢᵗ Ezra, and Hebrew Ezra (Greek 2ⁿᵈ Ezra), it appears that the two versions of Ezra already existed in the Aramaic versions. The differences between 2ⁿᵈ Ezra and Masoretic Ezra are minimal, and could be accounted for as scribal notes, and the redaction of Simon the Zealot, who added the name Yahweh extensively to the ancient texts when he translated them into Hebrew. 1ˢᵗ Ezra, the less spiritual of the two versions of the Septuagint's Ezra, 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, as well as the Hebrew Ezra, 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. As the books of Ezra includes a Letter from Cyrus dated to the first year of his rule over Babylon, this letter would date to 539 BC, however, the rest of the kings aren't always easy to distinguish from each other, as the Persian Empire had three kings named Darius, and four named Artaxerxes. The books of Ezra also describe several different groups of Judahites returning from Babylon, and in 2ⁿᵈ Ezra and Masoretic Ezra the stories repeat with different details, as once there must have been separate Aramaic books of Ezra and Nehemiah that contained different details. The first group of Judahites to return from Babylon, were sent by Cyrus II after he conquered Babylon in 539 BC. They were led by Zerubabbel ben Shealtiel, and the priest Jesus ben Jehozadak, although Sheshbazzar was listed as the 'chief of Judah.' Sheshbazzar is a Persian name that translates as 'fire-worshiper,' and so he could not have been an Israelite, and was likely the Persian military governor dispatched to Jerusalem to secure it for the Persian Empire. After they defeated the Babylonians, most regions of the Babylonian Empire attempted to become independent states, and Cyrus II spend the nine years after Babylon fell consolidating his empire, before dying in battle, without ever sending an expedition into Egypt, which had been part of the Babylonian Empire, and which he had theoretically conquered. Cyrus II's heir, Cambyses II did conquer Egypt, Nubia, and Cyrenaica, however, was assassinated before he could launch his planned invasion of Carthage. The books of Ezra all include a letter sent by Tattannu, the governor of Syria and Phoenicia, which inquired about the temple that Zerubbabel and the returned Judahites were building in Jerusalem, along with a replying letter from King Darius confirming that Cyrus authorized the temple's construction, and Darius further ordering the governor of Syria and Phoenicia to assist. This letter is sent during the era of Zerubbabel, who had been sent by Cyrus II, and therefore the king in question had to be Darius I, who ruled between 522 and 486. The beginning of his rule was only 17 years after King Cyrus II had sent Zerubbabel to Jerusalem, while Darius II would not assume the throne for another century.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989604579
Category : Religion
Languages : en
Pages : 82

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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
Publisher: Digital Ink Productions
ISBN: 1989604242
Category : Religion
Languages : en
Pages : 165

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The term Paralipomena, which means 'things left out,' is a general translation of 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 2ⁿᵈ Paralipomenon to the Egyptian king Osorkon I as a Kushite, parts of the book must have been compiled sometime between 943 and 716 BC, when Egypt was part of the Kushite Empire, while later sections of 2ⁿᵈ Paralipomenon must have been compiled sometime after 539 BC, when Cyrus the Great conquered the Babylonian 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.

Author: Albert Pietersma
Publisher: Oxford University Press
ISBN: 019972394X
Category : Bibles
Languages : en
Pages : 1050

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The Septuagint (the ancient Greek translation of Jewish sacred writings) is of great importance in the history of both Judaism and Christianity. The first translation of the books of the Hebrew Bible (plus additions) into the common language of the ancient Mediterranean world made the Jewish scriptures accessible to many outside Judaism. Not only did the Septuagint become Holy Writ to Greek speaking Jews but it was also the Bible of the early Christian communities: the scripture they cited and the textual foundation of the early Christian movement. Translated from Hebrew (and Aramaic) originals in the two centuries before Jesus, the Septuagint provides important information about the history of the text of the Bible. For centuries, scholars have looked to the Septuagint for information about the nature of the text and of how passages and specific words were understood. For students of the Bible, the New Testament in particular, the study of the Septuagint's influence is a vital part of the history of interpretation. But until now, the Septuagint has not been available to English readers in a modern and accurate translation. The New English Translation of the Septuagint fills this gap.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989604773
Category : Religion
Languages : en
Pages : 32

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The Testament of Jacob, like the Testaments of Abraham and Isaac, is considered to be a Jewish work that was added to by Christians in the Christian era. It is unclear when it comes from, however, it is considered by some scholars to be a work that was complied in Alexandria around the time that the Testament of Abraham and the Septuagint were translated. The author lists himself as Athanasius, however, nothing else seems to be recorded about him. Several prominent Christian scholars in the early Christian era had the name Athanasius, including Athanasius of Alexandria, who was sainted, however, he lived 500 years too late to be the author of this work.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 198960479X
Category : Religion
Languages : en
Pages : 19

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The Testament of Simeon, like the other Testaments of the Twelve Patriarchs, is considered to be a Jewish work that was added to by Christians in the Christian era. It is unclear when it comes from, however, fragments of the Testaments of Joseph and Levi have been found among the Dead Sea Scrolls in Aramaic, dating to between 135 and 37 BC, implying the rest of the Twelve were compiled at the same time. The Testament of Simeon also refers to the Watchers, an Aramaic Second Temple era term for the Giants from the Septuagint, and Nephilim from the Masoretic Texts, which implies it was written around the same time as the Books of Daniel and Enoch, which would date it to anywhere between 300 and 50 BC. In the early Christian era, many Testaments of the Patriarchs circulated in Jewish and Christian communities, the foremost being the Testaments of Abraham, Isaac, and Jacob. The other major testaments were grouped together as the Testaments of the Twelve, which included the Testaments of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Naphtali, Gad, Asher, Joseph, and Benjamin. These testaments were widely accepted by the early Christian churches, and continue to form part of the Armenian Bible. The books were popular in Western Europe during the Middle Ages when they were generally considered authentic ancient Jewish texts. Critical analysis in the 16th century changed the view of Protestants and Catholics, as scholars at the time came to the belief that the texts were written in the early Christian era, likely in Greek. Subsequently, the texts fell out of favor in most parts of Europe. However, Hebrew fragments of the Testaments of the Patriarchs were discovered in the 20th century among the Dead Sea Scrolls, proving the texts were originally written in Aramaic and Hebrew. The current academic view is that there was a simpler Hebrew Jewish version that was then updated in the early Christian era by Greek speakers that added the Christian prophesies.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989604943
Category : Religion
Languages : en
Pages : 65

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In the early Christian era, many Testaments of the Patriarchs circulated in Jewish and Christian communities. The Testaments of Job and Solomon was used by the Christian Montanist sect, and the Gnostic Valentinian sect in the 2nd century. The Testament of Solomon was widely used by Christian and Gnostic astrologers in the first few centuries of the Christian era, however, clearly began as a pre-Christian prophetic text, predicting the coming of Emmanuel, the Israelite Messiah whose Gematria value would be 644, which is not the Gematria value of Jesus. While references to Jesus' life and crucifixion are present in this testament, the predictions are believed to have been added later, likely before the year 200 AD. The second half of the Testament of Solomon is largely drawn from ancient Egyptian astrology, which divided the circle of the Zodiac into 36 decans, or small-constellations. These later decans formed the basis of Indian astrology, who called it 'Greek' astrology, beginning with Sphujidhvaja's Yavanajātaka, published around 150 AD. The content of the testament places its origin sometime before the time of Jesus, however, unlike most Jewish texts from the time, it treats the Jewish priesthood in the Second Temple with disdain, and refer to the priesthoods established by Ezra and Nehemiah under Persian authority as a corruption. This means it could not have been a Pharisee or Sadducee work, however, does not clarify if it was a Samaritan work, or the work of another Jewish sect, such as the Tobian Jews (Τουβιανοὺς Ιουδαίους) mentioned in 2nd Maccabees, who lived in Seleucid controlled regions. The attack on Ezra would be equally valid for Samaritans or the followers of the High Priest Tobiah, who Ezra kicked out of the Temple in Jerusalem in the Septuagint's 1st Ezra. The apocalyptic message seems to point to it originating in the same sect as the Testaments of the Twelve Patriarchs, Testament of Job, and Testament of Moses, as well as the books of Enoch, Tobit, Jubilees, and Job, which were likely the work of the Tobian Jews. However, as the Tobian Jews were described as living in Bashan (southern modern Syria), and this was not part of Judah, but rather part of the Tribe of Manasseh's territory, therefore this testament strongly implies that the Tobian Jews were Samaritans, which would explain why most of their texts were never accepted by Rabbinical Jews.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989604730
Category : Religion
Languages : en
Pages : 54

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The 1st Testament of Abraham is the Christian version of the Testament of Abraham, a Christianized version of the 2nd Testament of Abraham. The designation of 1st and 2nd were determined by early Christian scholars, who decided that the 2nd version was a corrupted version of the 1st version. Modern scholars have come to the conclusion that the 1st version was a Christianized version of the older 2nd version, which itself was likely a Jewish version, originally written in Aramaic or Hebrew. One of the reasons that the 2nd version is considered older, is because it has survived in a number of languages, including Greek, Coptic, Old Slavonic, Arabic, Ge'ez, and Romanian, while the 1st version has only survived in Greek and Romanian. The 2nd version has also been considered scripture by several Churches and Israelite groups, including the Coptic Church in Egypt, Beta Israel in Ethiopia, and Beta Abraham in Sudan. The Testament of Abraham was also quoted by Origen circa 200 AD, and later in the Qur'an, showing it's significance to the people of the Middle East in the early Christian era. It is generally accepted that Origen was quoting the 1st version, meaning the text had already been Christianized by his time, however, the final paragraph is believed to be a later addition by an Orthodox cleric some time after the Council of Nicene in the 4th-century.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989604935
Category : Religion
Languages : en
Pages : 30

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In the early Christian era, many Testaments of the Patriarchs circulated in Jewish and Christian communities. The Testament of Moses, also known as the Ascension of Moses, appears to have only been used by a Jewish sect, although it does not appear to have been a precursor to Rabbinical Judaism. The Jewish Sect appears to have been apocalyptic, and therefore could be seen as a precursor to Christianity. The surviving version of the Testament of Moses is generally dated to the 1st-century AD at the latest, due to the historic persons it mentions, however, there is some debate as to whether it was composed then or was an older text that was expanded in the 1st-century, however, it has never been accepted as work of Moses or Joshua by Christians or Rabbinical Jews. The only known copy to survive to the present is the 6th-century copy in Latin, which is accepted as a translation from a Koine Greek copy, itself a translation from a Semitic language version, however, it is not clear if it was originally written Hebrew, Aramaic, or Samaritan (Paleo-Hebrew). The content of the testament places its origin sometime before the destruction of the Second Temple, however, unlike most Jewish texts from the time, it attacks all the priesthoods that inhabited the Second Temple. This means it could not have been a Pharisee or Sadducee work, however, does not clarify if it was a Samaritan work, or the work of another Jewish sect, such as the Tobian Jews (Τουβιανοὺς Ιουδαίους) mentioned in 2nd Maccabees, who lived in Seleucid controlled regions. The attack on Ezra would be equally valid for Samaritans or the followers of the High Priest Tobiah, who Ezra kicked out of the Temple in Jerusalem in the Septuagint's 1st Ezra. The mention of the 10 tribes of Israel not being lost, but continuing to live in Samaria, suggests a Samaritan origin, however, the apocalyptic message seems to point to it originating in the same sect as the Testaments of the Twelve Patriarchs, and the Testament of Job, as well as the books of Enoch, Tobit, Jubilees, and Job, which were likely the work of the Tobian Jews. However, as the Tobian Jews were described as living in Bashan (southern modern Syria), and this was not part of Judah, but rather part of the Tribe of Manasseh's territory, therefore this testament strongly implies that the Tobian Jews were Samaritans, which would explain why most of their texts were never accepted by Rabbinical Jews.