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Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989852440
Category : Religion
Languages : en
Pages : 39
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Book Description
The Book of Micah is generally considered one of the older surviving books of the Hebrew Scriptures, with most scholars dating it to before the Torah was compiled, or at least heavily redacted in the time of King Josiah. Most scholars accept that Micah was written by a prophet called Micah between 737 and 969 BC, who was most likely from the town of Moresheth in the Kingdom of Judea or the city-state of Gath, in the modern Palestinian West Bank. His world was very different from the later Kingdom of Judea that emerged in the 2nd-century BC, as the Israelites of his time were still polytheistic, worshiping the Canaanite Elohim, as well as statues of Iaw (Masoretic Yahweh), the God the Jews and Samaritans would later worship. The Book of Micah is believed to have been translated into Greek around 180 BC with other Twelve Prophets, however, there is a significant difference between the Septuagint's and Masoretic version of the Book of Micah. The Masoretic Version is the Book of Micah which copied by a group of Jewish scribes called the Masorites between 400 and 1000 AD. The major difference between the Books of Micah is the god that Amos was the prophet of. The Masoretic version refers to his god as Iaw (Yahweh) Sabaoth, however, the Septuagint's version of Micah does not mention Iaw Sabaoth, instead, referring to God as Lord God (κύριος ὁ θεὸς), or the Lord Almighty (κύριος ὁ παντοκράτωρ) which in the Septuagint's Book of Job was a translation of Shaddai. In the Septuagint, Micah's god was repeatedly named as 'Lord God' (κύριος ὁ θεὸς), which translated back into Hebrew would be 'Ba'al El,' and once Lord Almighty (κύριος ὁ παντοκράτωρ), which translated back into Hebrew would be 'Ba'al Shaddai.' The term pantocratôr (παντοκράτωρ) was the translation used in other books of the Septuagint for Shaddai (שדי). For example, the Book of Job, which was translated into Greek between 190 and 180 BC, the names Shaddi shows up 33 times in the Masoretic Texts and is translated as Almighty (παντοκράτωρ) in the Septuagint.
Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1989852440
Category : Religion
Languages : en
Pages : 39
Get Book Here
Book Description
The Book of Micah is generally considered one of the older surviving books of the Hebrew Scriptures, with most scholars dating it to before the Torah was compiled, or at least heavily redacted in the time of King Josiah. Most scholars accept that Micah was written by a prophet called Micah between 737 and 969 BC, who was most likely from the town of Moresheth in the Kingdom of Judea or the city-state of Gath, in the modern Palestinian West Bank. His world was very different from the later Kingdom of Judea that emerged in the 2nd-century BC, as the Israelites of his time were still polytheistic, worshiping the Canaanite Elohim, as well as statues of Iaw (Masoretic Yahweh), the God the Jews and Samaritans would later worship. The Book of Micah is believed to have been translated into Greek around 180 BC with other Twelve Prophets, however, there is a significant difference between the Septuagint's and Masoretic version of the Book of Micah. The Masoretic Version is the Book of Micah which copied by a group of Jewish scribes called the Masorites between 400 and 1000 AD. The major difference between the Books of Micah is the god that Amos was the prophet of. The Masoretic version refers to his god as Iaw (Yahweh) Sabaoth, however, the Septuagint's version of Micah does not mention Iaw Sabaoth, instead, referring to God as Lord God (κύριος ὁ θεὸς), or the Lord Almighty (κύριος ὁ παντοκράτωρ) which in the Septuagint's Book of Job was a translation of Shaddai. In the Septuagint, Micah's god was repeatedly named as 'Lord God' (κύριος ὁ θεὸς), which translated back into Hebrew would be 'Ba'al El,' and once Lord Almighty (κύριος ὁ παντοκράτωρ), which translated back into Hebrew would be 'Ba'al Shaddai.' The term pantocratôr (παντοκράτωρ) was the translation used in other books of the Septuagint for Shaddai (שדי). For example, the Book of Job, which was translated into Greek between 190 and 180 BC, the names Shaddi shows up 33 times in the Masoretic Texts and is translated as Almighty (παντοκράτωρ) in the Septuagint.
Author: W. Edward Glenny
Publisher: BRILL
ISBN: 9004285474
Category : Religion
Languages : en
Pages : 256
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Book Description
In this commentary W. Edward Glenny provides a careful analysis of the Greek text and literary features of Micah based on its witness in the fourth century codex Vaticanus. The commentary begins with an introduction to Micah in Vaticanus, and it contains an uncorrected copy of Micah from Vaticanus with textual notes and a literal translation of that text. In keeping with the purpose of Brill’s Septuagint Commentary Series Glenny seeks to interpret the Greek text of Micah as an artifact in its own right in order to determine how early Greek readers who were unfamiliar with the Hebrew would have understood it.
Author: Wolfgang Kraus
Publisher: Society of Biblical Lit
ISBN: 1589832043
Category : Religion
Languages : en
Pages : 432
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Book Description
"The past few decades have witnessed a renewed scholarly interest in the Septuagint, especially with regard to its importance for the fields of theology, Jewish studies, classics, philosophy, history of religions, linguistics, and history of literature. To provide students and scholars alike with ready access to the most recent developments, this collection of essays presents a comprehensive and representative picture of septuagintal research today. Specifically, this volume surveys methodological issues, provides thematic and book-centered studies focused on the Old Greek-Septuagint translations, explores the use of these translations in the New Testament, and issues a call for the exploration of the theologies of the Septuagint as a bridge between the theologies of the Hebrew Bible and those of the New Testament. It brings together a variety of perspectives, from emerging voices to seasoned scholars, both English-speaking scholars working on the New English Translation of the Septuagint project and German-speaking scholars working on the Septuaginta Deutsch project" --
Author: Myrto Theocharous
Publisher: A&C Black
ISBN: 0567105644
Category : Bibles
Languages : en
Pages : 310
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Book Description
This book explores various aspects of intertextuality in the LXX Twelve Prophets, with a special emphasis on Hosea, Amos and Micah. Divided into five parts, the first introduces the topic of intertextuality, discusses issues relating to the Twelve Prophets and their translator and concludes with various methodological considerations. Chapter two deals initially with the lexical sourcing of the prophets in their Hellenistic milieu and tests proposed theories of influence from the Pentateuch. The rest of the book examines specific cases from the books of Hosea, Amos and Micah. The third chapter deals with standard expressions used by the translator, even in places where the Hebrew does not correspond. The fourth chapter investigates the use of catchwords that the Greek translator identified in his Hebrew Vorlage and that function for him as links between two or more texts. Finally, the fifth chapter examines cases where the translator understands the text to be alluding to specific biblical stories, events and characters of particular interest in Hellenistic Judaism.
Author: Riemer Roukema
Publisher: Walter de Gruyter GmbH & Co KG
ISBN: 3110666022
Category : Religion
Languages : en
Pages : 300
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Book Description
What happened when the writing of the Old Testament prophet Micah from the 8th century BCE was read and interpreted by Christians in the 1st to 5th century BCE? This research meticulously describes data from patristic commentaries and other ancient Christian works in Greek and Latin, as well as the remains of Gnostic receptions of Micah, and it analyses the interpretative strategies that were adopted. Attention is paid to the partial retrieval of Origen’s Commentary on Micah, which is lost nowadays, but was used by later Christian authors, especially Jerome. This work includes the ancient delimitation of the Septuagint version and patristic observations on the meaning of particular terms. Other aspects are the liturgical readings from Micah’s book up to the Middle Ages, its use in Christ’s complaints about Israel on Good Friday (the Improperia), and a rabbinic tradition about Jesus quoting Micah. It is noted whenever patristic authors implicitly use or explicitly quote Jewish interpretations, many of which are supplied with parallels in contemporaneous or medieval Jewish works. This first comprehensive survey of the ancient Christian reception and interpretation of Micah is a valuable tool for Biblical scholars and historians.
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: 1998288846
Category : Religion
Languages : en
Pages : 44
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Book Description
In addition to these five books of the Maccabees found within the Peshitta, there is additional Syriac literature associated with the woman and her seven sons, who were tortured to death by King Antiochus. A lesser-known Syriac work is The Story of the Lady and her Seven Sons, which Western biblical scholars have dubbed 7ᵗʰ Maccabees. 7ᵗʰ Maccabees does not appear to have been significantly altered by Christians. There is a reference to the youths believing in the Messiah that is often assumed to be a reference to Jesus by Christians, however, the prophecy of the Messiah long predated the time of Jesus. Therefore, it does not indicate the work of a Christian editor, but simply that the youths believed a Messiah would come to save the Judeans. This story could also be interpreted as evidence that Judas the hammer was once considered the Messiah, as he drove the Greeks out of Judea. However, he is not viewed that way today. If the story was associated with Judas’ cause at one point, it could explain why 6ᵗʰ and 8ᵗʰ Maccabees refer to the youths as the Maccabean martyrs. The name of the lady is also rendered strangely in 7ᵗʰ Maccabees. In 6ᵗʰ Maccabees, she is called Lady Shamoni, however, in 7ᵗʰ Maccabees the term mrtả is sometimes spelled as mrỉm or mrtỉm. Mrtả was the Syriac word for ‘lady’ or ‘noble woman,’ which was adopted as the name Martha in Greek, and spread into most European languages. As a result, her name is sometimes translated as ‘Martha,’ with both mrỉm and mrtỉm dismissed as scribal errors. Nevertheless, mrtỉm was the Judeo-Aramaic word for ‘ladies,’ suggesting the word is not an error but a transliteration from an older source text. The Syriac form of Aramaic used simpler pluralization, and mrtả was both the singular and plural form of the word ‘lady/ladies.’ Therefore, the terms mrtỉm or mrtả are both translated as the title ‘lady’ in this translation. It is unclear why the term would have been pluralized in the original Judeo-Aramaic text unless there were originally more than one lady in the text. It suggests her original name was Mary Shamone, however, this name is not consistent with Judean or Aramaic naming conventions from the era. If Mary was a mistranslation of mrtỉm, then this likely originated as a reference to eight noble women, not one. If so, the original title of this work was The Story of the Ladies and Their Seven Sons.
Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1739069145
Category : Religion
Languages : en
Pages : 31
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Book Description
The Vision of Ezra appears to be either a prequel to the Greek Apocalypse, or possibly another reworking of material that served as a basis for both works. In the Vision, Ezra is taken on a tour of the underworld by angels of Tartarus and then is taken to heaven where he begs for mercy for those in the underworld. The text appears to have been written by a Coptic Christian or Gnostic, as the underworld is largely inspired by the ancient Egyptian underworld. There are several unique underworld elements in the Vision that support a Coptic origin, including dogs attacking the dead, two great lions, and an immense worm, all at the western horizon. While dogs devouring corpses is not unique to Egypt, it was a significant concern in Egypt. Dogs were so closely associated with the dead that the embalming god Anubis was pictured with a jackal’s head. In the ancient Egyptian religion, two great lions protected the sun as it traveled through the underworld each night. Depictions of the sun on the horizon, guarded by the two lions are common, although different Egyptian cults believed that the lions were different specific lions deities. The oldest version was likely the Heliopolitan theology, which taught they were Shu and Tefnut, the first created by Atum, the creator. In the Heliopolitan theology, Shu and Tefnut, which means ‘dryness’ and ‘moisture,’ were the two primordial elements that the universe was made from, who in turn created Geb (Earth) and Nut (the sky). They were also viewed as being the first male and female, something akin to Adam and Eve. They were often depicted as either a set of humans, lions, or a hybrid of humans and lions. Later in Egyptian history, alternative lion deities were said to guard the sun in the underworld, including Sekhmet and Maahes, who were also depicted as human-lion hybrids. It is unlikely that a non-Egyptian Christian would have conceptualized the underworld with two lions guarding it. The immortal ‘worm’ whose size could not be reckoned is either a unique element in Christian texts, or a mistranslation from a language in which the same word is used for ‘worm’ and ‘serpent.’ The Latin vermis, which means ‘worm,’ is most-likely a mistranslation of the Coptic word fnt, which means both ‘worm’ and ‘snake.’ While the terms for snake and worm are the same in many languages, they were not in Greek or Latin, supporting the text originated in another language, such as Coptic. The giant serpent in the underworld was Ôảpp in ancient Egyptian beliefs, who lived in the far western region of the underworld, near the place the sun set each evening. During the early Iron Age, he became known as Ảpảp, a demonic serpent of the underworld in Egyptian beliefs. The Greeks interpreted him as Apophis, an underworld serpent god. In the early Christian era, he was interpreted as Aphoph by Coptic Christians, the worm/serpent from the Garden of Eden who was sent to live eternally in the underworld. It is unlikely someone other than an early Coptic Christian would have written a vision of the underworld that included this giant worm/serpent.
Author: Scriptural Research Institute
Publisher: Scriptural Research Institute
ISBN: 1990289088
Category : Religion
Languages : en
Pages : 108
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Book Description
The Vetus Latina is a collection of Latin language translations of the ancient Israelite texts, mainly based on the Greek language Septuagint translation. Not all of the Vetus Latina books were translated from the Septuagint though, as some were translated from versions of the ancient texts that do not otherwise survive to the present. The Vetus Latina’s version of Esther is one of the books not translated from either the Septuagint or proto-Masoretic versions of Esther, and therefore, is the fourth primary source for the Book of Esther. The Vetus Latina, which translates as ‘Old Latin,’ were the texts in use in the Latin-speaking regions of the Roman Empire, prior to the Orthodox Church ordering an official translation into Latin, which was created by Jerome, between 382 and 405 AD. The settling of the book is also an issue that has been debated over the centuries. The king in the story is called Artaxerxes in the Vaticanus and Vetus Latina versions, but Ahasuerus in the Masoretic and Alpha versions of the book. The name Ahasuerus is not the proper translation of Artaxerxes, but of Xerxes, and most modern scholars believe the classical translation of Artaxerxes was an error. There are many indicators in the story, that point to it being set in the era of Xerxes I, the first of which is the reference to him calling all the satraps (governors) of Persia to the capital of Susa in his third year. Both the Vaticanus and Masoretic versions of Esther agree that it was the third year, while the Vetus Latina reports it was in the twelfth year. As the years in the Vetus Latina are out of order, as the events in the seventh year follow the events of the twelfth, the chronology of the Vetus Latina is suspect, and therefore most scholars accept that the original year referenced by the author was regal year 3 of the king’s reign. In the case of Xerxes I, this was 483 BC, when Xerxes did call his satraps to Susa to plan the invasion of Greece.
Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1989852114
Category : Religion
Languages : en
Pages : 111
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Book Description
In the early centuries of the Christian era, several texts called the Apocalypse of Ezra were in circulation among Jews and Christians. The original is believed to have been written in Hebrew, Aramaic, or Syriac, and is commonly known as the Judahite Apocalypse of Ezra. This version was translated into Greek sometime before 200 AD and circulated widely within the early Christian churches. This book claimed that the prophet ‘Shealtiel, who was called Ezra’ wrote 904 books, and its popularity seems to have inspired several Christian era Apocalypses of Ezra, presumably beginning with the short Latin Apocalypse of Ezra which claimed to be the ‘second book of the prophet Ezra.’ The prophet Shealtiel was not Ezra the scribe, who the books of Ezra are named after in the Septuagint and Masoretic text, but the son of former King Jehoiachin of Judah, who had been taken captive by the Babylonians in 597 BC. The shorter Latin Apocalypse of Ezra has become fused with the Judahite Apocalypse of Ezra in most Catholic and Protestant translations, however, scholars divide the Catholic versions of 4ᵗʰ Esdras (Protestant 2ⁿᵈ Esdras) into three sections, with only the core twelve chapters that correspond to the Orthodox and Ethiopian versions of the book labeled as 4ᵗʰ Ezra. The opening two chapters, which are only found in the Catholic version, are labeled as 5ᵗʰ Ezra, while the last 2 chapters found in Catholic version, as well as fragments surviving in an ancient Greek translation, are labeled 6ᵗʰ Ezra. 5ᵗʰ Ezra and 6ᵗʰ Ezra appear to have originally been one document, which is commonly called the Latin Apocalypse of Ezra, although it was almost certainly not written in Latin. In chapter 1 and 2 of the apocalypse, which is 5ᵗʰ Ezra, the author claimed to be Ezra the scribe, and gave his genealogy, which is found in the books of Ezra found in the Masoretic text and Septuagint, however, then claims he had been held captive in Media during the time of Artaxerxes. Chapter 3 and the beginning of chapter 4 of the apocalypse, the bulk of 6ᵗʰ Ezra, appears to be much older, and describe a world that the author of the longer apocalypse did not seem to understand. The prophecy itself was focused on fall of the Assyrian Empire, which did fall in 609 BC. The Assyrian Empire fell to a large alliance of its enemies, including the Medes, Scythians, and the rebelling Babylonians. The prophet, whoever it was, did not know this would happen, and did not mention the Medes or Scythians, and prophesied that after defeating the Assyrians, the conquerors would besiege Babylon, demonstrating the prophesy was made before Babylon revolted in 626 BC.
