Introduction to the Septuagint PDF Download

Author: Emanuel Tov
Publisher: BRILL
ISBN: 9004285563
Category : Religion
Languages : en
Pages : 563

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Book Description
Thirty-three revised and updated essays on the textual criticism of the Hebrew Bible, Qumran and the Septuagint, originally published between 2008 and 2014 are presented in this volume, the third volume of the author’s collected writings. All three areas have developed much in modern research, and the auhor, the past editor-in-chief of the international Dead Sea Scrolls publication project, is a major speaker in all of them. The scrolls are of central importance in the modern textual research and this aspect is well represented in this volume. Among the studies included in this volume are central studies on coincidence, consistency, the Torah, the nature of the MT and SP, the diffusion of manuscripts, and the LXX of Genesis. The previous two volumes are: The Greek and Hebrew Bible: Collected Essays on the Septuagint (VTS 72; Leiden: Brill, 1999). Hebrew Bible, Greek Bible, and Qumran: Collected Essays (TSAJ 121; Tübingen: Mohr Siebeck, 2008).

Author: Siegfried Kreuzer
Publisher:
ISBN: 9781481311465
Category : Bible
Languages : en
Pages : 0

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Book Description
"Examines the origins, language, textual history, and reception of the Greek Old Testament"--

Author: Daniel C. Timmer
Publisher: Cambridge University Press
ISBN: 1108475590
Category : Religion
Languages : en
Pages : 305

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Book Description
Daniel C. Timmer's study explores how the books of Nahum, Habakkuk, and Zephaniah engaged with ancient Judah's sociopolitical landscape.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1990289169
Category : Religion
Languages : en
Pages : 229

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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. The Book of Ezekiel is connected to Ezra and his Great Assembly in Jewish tradition, who apparently finished the book. It is one of the most standardized books, where the Greek and Hebrew translations are extremely similar. Both books contain some of the most obscure language, both Greek and Hebrew, containing many Aramaic loanwords. The Aramaic dialect is not consistent, with the early section, chapters 1 through 39, having Amorite and Assyrian loanwords, while the latter section, chapters 40 through 48, appears to have been written in Persian Imperial Aramaic. The early and later sections of Ezekiel also used different titles for God, and appear to have been written at different points in time, centuries apart. The early section is consistent with the historical records and was likely written during the late Assyrian and early Babylonian eras. The latter section appears to have been added during the time of Ezra, as the Persian Empire collapsed before the onslaught of the Macedonians, Greeks, Carthaginians, and Egyptians. The Book of Ezekiel is certainly one of the strangest books to survive from antiquity and has been the source of much speculation throughout centuries, by Jews, Christians, and atheists alike. Ezekiel's opening vision, of the flying machine, was the source of an entire branch of Jewish literature, Merkabah mysticism. The Septuagint uses the strange title Lord Lord through the first 39 chapters, before switching to the more common term Lord God for the later section of the book. This term could only have read Adon Ba'al in the Aramaic texts the Greeks translated Ezekiel from, as both adon and ba'al translate as 'lord.' This meaning that Ezekiel's god was Ba'al, the Canaanite god of thunder, whose holy mountain was Mount Zephon. Ezekiel describes his Lord Lord as being a thunder cloud, and refers to the god as coming from Zephon, which confirms that he did view the god as being Lord Ba'al. The Ba'al Cycle is a collection of stories about Ba'al Hadad, the supreme god of the Canaanite pantheon in the late bronze age. Unfortunately, the Texts that comprise the Ba'al Cycle are damaged, especially in the first section, where Hadad fights Yam to become Ba'al. In the subsequent section where the battle is discussed, Anat's defeat of the seven-headed monster Lotan is mentioned, however, this section is missing from the battle itself. Many tablets are believed to be lost from the epic, nevertheless, it is an important series of texts, as it allows us to see the other great religion of Canaan in the era that the early Israelite (later Samaritan and Jewish) religion was forming.

Author: Steven Ortlepp
Publisher: Lulu.com
ISBN: 1445277891
Category : Religion
Languages : en
Pages : 223

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Book Description
The interlinear is closely connected to translation work in general. Where translation occurs, there one will find an interlinear in one form or another. What is meant by "interlinear"? An interlinear consists of two parts, the original language text, accompanied by its translated text, above or below the line. Where the "interlinear" text is found next to the original language text (in brackets), the translation could be classified as an interlinear, although strictly speaking, it should be called an "intertext" translation. This Introduction examines the history and development of the interlinear Bible.

Author: Tae Hun Kim
Publisher: Wm. B. Eerdmans Publishing
ISBN: 9780802846303
Category : Religion
Languages : en
Pages : 286

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Book Description
This new volume in the Studies in the Dead Sea Scrolls and Related Literature series explores two principal themes: the text and shape of the "Bible" at Qumran and the interpretation of these scriptures by the Qumran community and other ancient Jews. Written by leading scholars in the field, these informed studies make an important contribution to our understanding of these two pivotal topics.

Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1989852750
Category : History
Languages : en
Pages : 22

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Book Description
Ahmose pen-Nekhbet was a major figure during the early years of the New Kingdom, who, like his contemporary Ahmose pen-Ebana, appears to have been from the city of El Kab, where his tomb was found. His autobiography is much shorter than pen-Ebana’s autobiography, however, is also far more damaged. This translation follows the general reconstruction that most Egyptologists agree on, however, sections of the original text may have been lost entirely before it was rediscovered in the late 1800s. Like pen-Ebana, he served a series of kings, starting with Ahmose I, and continuing through Amenhotep I, Thutmose II, Hatshepsut, and finally Thutmose III, meaning he served for decades longer than Ahmose pen-Ebana. This difference in length of service is likely due to his higher position within Egyptian society, already reportedly the herald of the king at a battle in Djahy, which may have been the Battle of Sharuhen. Ahmose pen-Nekhbet’s autobiography does not mention the Battle of Avaris, which had taken place a few years earlier, implying he became the king’s herald after the Hyksos dynasty lost Avaris. Egyptologists debate what exactly pen-Nekhbet meant by Djahy, and some believe King Ahmose I may have marched his army north from Sharuhen through southern Canaan to restore order in the region, however, there is no corroborating evidence of this known, and there is no reason to assume he wasn’t talking about Sharuhen, as Sharuhen was in Djahy, the ancient Egyptian name for southern Canaan. Ahmose pen-Nekhbet then mentioned serving King Amenhotep I in the campaigns in Kush, where he captured slaves, like Ahmose pen-Ebana. Unlike pen-Ebana, however, pen-Nekhbet only mentioned one campaign in Kush, which implies that he did not partake in most of the campaigns in Nubia unless those stories were lost in the damaged sections. Pen-Nekhbet’s story also includes a reference to a campaign against what appear to be the Berber tribes of the Sahara. He referred to a campaign against the Iamu-Kehek, which includes the name Kehek, a Libyan tribe later mentioned during the reign of Ramesses III, circa 1188 BC. The Thebans are recorded to having occupied the five oases of the western desert during their war against the Hyksos, including the Kharga Oasis, Dakhla Oasis, now dry Farafra depression, Bahariya Oasis, and the Fayyum. This reference to the Iamu-Kehek implies the army of Amenhotep I pushed west through the Sahara desert, likely to Siwa Oasis, where an ancient oracle temple of Amen existed by the 10th century BC.

Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989852777
Category : History
Languages : en
Pages : 27

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Book Description
Thoth the Nobleman was a herald of Queen Hatshepsut and her young son Thutmose III, who seems to have died while she was still ruling Egypt, as his autobiography refers to her as the King of Egypt. After she died, Thutmose III tried to remove all records of her being king, although she was still mentioned in newly written biographies as the 'divine wife' and 'chief royal wife' of Pharaoh Thutmose II. Thoth the Nobleman reports that he was trusted by Queen Hatshepsut more than anyone else, as he kept quiet about what was happening in the palace. This statement may not be entirely true as the architect Senenmut is generally considered to have been her lover. Another theory is that Senenmut may have been a homosexual friend of hers, which would then open the possibility that Thoth the Nobleman was her lover. Graffiti depicting a female or hermaphrodite pharaoh having sex with a man was discovered in an incomplete temple near the Mortuary Temple of Hatshepsut, which is generally assumed to have been a representation of Senenmut, however, only the image survives without any writing that identifies the man, who could have been any Egyptian man, including Thoth the Nobleman, or simply intended as a representative figure of a generic male intended to insult the 'king' by depicting 'him' as a female. As this graffiti is depicted close to the massive and iconic Mortuary Temple of Hatshepsut, it is clear that at least some of the men in Egypt did not view her as a 'king' even late in her reign, which supports the rebellion of the 'Wicked-Evil Kushite' in the Syrian Rivers province for the first eight years of her reign in the Septuagint's Book of Judges. Thoth the Nobleman described working on many major projects throughout the reign of Queen Hatshepsut, including her Mortuary Temple, the Temples at Karnak, and the mysterious Hahut, a great sanctuary of Amen on his horizon in the west, which may have been an early reference to the Oracle Temple of Amen in the Siwa Oasis. Thoth the Nobleman also reported working on the ceremonial boat of Amen called 'Amen's Mighty of Prow.' Three centuries later, when the High Priest of Amen Her-Heru attempted to replicate this deed, it led to the problematic Voyage of Wenamen.

Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1990289290
Category : History
Languages : en
Pages : 44

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Book Description
The life of Weni, also called Uni, is one of the best-documented lives from the era of the Old Kingdom era of Egyptian history. Weni experienced significant upward mobility during the reigns of kings Teti, Userkare, Pepi I, and Merenre I, and as a result had a second tomb prepared for himself later in life, resulting in two of his tombs surviving to the present. His tombs were not extravagant like the king's pyramids of the era, and seem to have generally been ignored until rediscovered in the 1800s. His earlier, smaller tomb included the shorter Inscription of Weni, sometimes called the Tomb Inscription of Weni, while his later, larger tomb included the longer Autobiography of Weni, also sometimes called the Inscription of Weni, or Tomb Inscription of Weni. The second, longer Autobiography of Weni is the longest surviving text from the Old Kingdom that is non-religious and provides a glimpse into the lives of the royal court, as well as the extent of the Old Kingdom's power within Nubia and Canaan. The older inscription is believed to date to late in the reign of King Pepi I, as Weni doesn't mention anything after the campaigns in Canaan. The larger inscription includes Weni's expeditions into Nubia for King Merenre I, who reigned after Pepi I, and provides a brief Egyptian description of Nubia during the Old Kingdom era. Weni's life spanned most of 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 decades before Weni was born, which would continue to be the tallest building in the world for thousands of years. The 6ᵗʰ Dynasty continued to build pyramids, however, none came close to the engineering accomplishments of the 5ᵗʰ Dynasty. One pyramid, which King Merenre I built, is mentioned prominently in the later section of the autobiography. It is believed to have been the Pyramid of Merenre at Saqqara, although it might have been a different pyramid for one of his wives.

Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1989852106
Category : Religion
Languages : en
Pages : 110

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Book Description
In the early centuries of the Christian era, a number of 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. 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.’ 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 1592, Pope Clement VIII’s creation of a Catholic Bible added a version of the Apocalypse of Ezra into the Catholic Bible under the name 4ᵗʰ Esdras. Unfortunately, the Latin translation of the Apocalypse of Ezra that Clement added to the Catholic Vulgate included the shorter Latin Apocalypse of Ezra, resulting in the Catholic and Protestant Bibles having longer, and self-contradicting versions of the apocalypse in comparison to Orthodox Bibles. The identification of the author as ‘Shealtiel, who is also called Ezra,’ is found in most translations of the apocalypse, other than the longer Catholic version, where it is both redundant and conflicting, as the author is identified at the beginning of the longer text. The introduction of the Catholic version is the introduction of the shorter Latin Apocalypse of Ezra, which identifies the author as Ezra the Scribe and provides his genealogy. Ezra the Scribe was a Levite and son his genealogy has nothing to do with the line of David, a Judahite king. This translation is a translation of the Latin version's text that originated in the Judahite Apocalypse of Ezra, along with the restoration of short sections of text that were cut from the Catholic version but remain in the Armenian, Georgian, or Ethiopian translations.