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Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1989852122
Category : Religion
Languages : en
Pages : 44
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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, 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: 1989852122
Category : Religion
Languages : en
Pages : 44
Get Book Here
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: 1739069161
Category : Religion
Languages : en
Pages : 137
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Book Description
The Syriac Apocalypse of Ezra, sometimes called the Revelation of Ezra appears to have been reworked in the High Middle Ages. Another version of the apocalypse has survived in Arabic, but attributed to Daniel not Ezra, commonly known as the Arabic Apocalypse of Daniel. The Arabic version is shorter and appears to be older, likely dating to earlier than the time of Muhammad, while the Syriac version has been reworked into an anti-Islamic apocalypse, likely between 1229 and 1244. The apocalypse includes a reference from the High Middle Ages to Muslims as Ishmaelites, and Mongols as Gog and Magog, forming an alliance and conquering Jerusalem. This idea would not have been conceivable until the Mongols defeated the Khwarazmian Empire, an Islamic Turko-Persian empire in Iran and Central Asia. Before that, the idea that the Mongols could reach Jerusalem was not a consideration. The Apocalypse indicates that the city of Jerusalem was occupied by Christians at the time, which would place the anti-Islamic redaction to sometime between 1229 and 1244. The Latin crusaders had been driven out of Jerusalem in 1187, however, the kingdom of Jerusalem continued to exist, first from its capital in Tyre, and later Acre, however, in 1229 Jerusalem was recaptured, and held until 1244. As the Principality of Antioch was another crusader state to the north, and the name ‘Antioch’ appears to have been added earlier in the Apocalypse, the redactor may have meant it as a piece of propaganda intended to garner support from Byzantine Christians, who had not generally participated in the crusades and had better relations with the Muslims than the Catholics. The older Arabic version of the apocalypse likewise appears to have been used for propaganda, however, was anti-Jewish instead of anti-Islamic, and appears to have been written in Aramaic before the time of Muhammad. Based on the dialect of Arabic, it most likely originated in Palestine, among medieval Christians. The Arabic version is much shorter and is mostly paraphrased from the Gospels and other early Christian works, however, the content of the apocalypse is clearly something that was incorporated into the longer Syriac Apocalypse. While the content of the Arabic apocalypse is repeated in the Syriac apocalypse, it is a direct translation, but a series of paraphases that are reinterpreted in an anti-Islamic way. The longer Syriac apocalypse, which must originate much later than the pre-Islamic Arabic apocalypse, nevertheless, has much more content, most of which appears to have been composed in Neo-Babylonian sometime between 597 and 592 BC. The Syriac apocalypse has many Greek loanwords, confirming it was written in Greek, as well as an Arabic word the Syriac translator chose over a Syriac word, suggesting the Syriac translation was done long after Northern Iraq became Arabic speaking. All known copies of the Syriac Apocalypse can be traced to Iraqi Kurdistan, or the old Christian churches of Mosul, just south of Kurdistan. All of the surviving manuscripts are also in the Eastern Syriac script, and ten of the known 15 manuscripts can be linked to the Rabban Hormizd Monastery, of the Chaldean Catholic church, suggesting that all known copies are derived from the texts maintained at the monastery. The oldest known manuscript is from 1702 and is known as MS Mingana Syriac 11, or simplified to Mingana 11. It was copied on January 16, 1702, by a Hoshabo, son of Daniel, son of Joseph the priest, son of Hoshabo, and bought by Alphonse Mingana in the 1920s. Minanga was a British orientalist who had been born in Ottoman Kurdistan, and in the 1920s made multiple trips to northern Iraq to acquire ancient manuscripts, which later became the Mingana Collection at the University of Birmingham, in England.
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.
Author: Scriptural Research Institute
Publisher: Digital Ink Productions
ISBN: 1989852130
Category : Religion
Languages : en
Pages : 393
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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 many 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.’ 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 the 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. There is another Greek Apocalypse of Ezra that has been reconstructed by scholars with a high level of certainty based on ancient fragments and quotes, however, it is a separate text from the Judahite or Latin Apocalypses of Ezra, and appears to be a Christian-era composite of various Ezra related materials. 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. Like the Catholic Apocalypse of Ezra, the Syriac Apocalypse of Ezra appears to have been reworked in the High Middle Ages. Another version of the apocalypse has survived in Arabic, but is attributed to Daniel instead of Ezra, an is commonly known as the Arabic Apocalypse of Daniel. The Arabic version is shorter and appears to be older, likely dating to earlier than the time of Muhammad, while the Syriac version has been reworked into an anti-Islamic apocalypse, likely between 1229 and 1244. The longer Syriac apocalypse, which must originate much later than the pre-Isamic Arabic apocalypse, nevertheless, has much more content, most of which appears to have been composed in Neo-Babylonian sometime between 597 and 592 BC. The Syriac apocalypse has many Greek loanwords, confirming it was written in Greek, as well as an Arabic word the Syriac translator chose over a Syriac word, suggesting the Syriac translation was done long after Northern Iraq became Arabic speaking. All known copies of the Syriac Apocalypse can be traced to Iraqi Kurdistan, or the old Christian churches of Mosul.
Author: George Herbert Box
Publisher:
ISBN:
Category :
Languages : la
Pages : 500
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Book Description
Author: Johann Maier
Publisher: A&C Black
ISBN: 056722015X
Category : Religion
Languages : en
Pages : 161
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Book Description
The introduction, translation and commentary on the Temple Scroll by Johann Maier has been thoroughly revised and updated by the author for its English edition, taking account of improvements in readings, and, among other recent secondary literature, the English translation of Yadin's edition, to which cross-references are given. Students of Second Temple Judaism, and the Dead Sea Scrolls in particular, will at last have a convenient English edition of this most important document from Qumran.
Author: Montague Rhodes James
Publisher:
ISBN:
Category : Apocryphal books (Old Testament)
Languages : en
Pages : 140
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Book Description
Author: Juan Carlos Ossandón Widow
Publisher: BRILL
ISBN: 9004381619
Category : Religion
Languages : en
Pages : 284
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Book Description
In The Origins of the Canon of the Hebrew Bible: An Analysis of Josephus and 4 Ezra, Juan Carlos Ossandón Widow examines the thorny question of when, how, and why the collection of twenty-four books that today is known as the Hebrew Bible was formed. He carefully studies the two earliest testimonies in this regard—Josephus’ Against Apion and 4 Ezra—and proposes that, along with the tendency to idealize the past, which leads to consider that divine revelation to Israel has ceased, an important reason to specify a collection of Scriptures at the end of the first century CE consisted in the need to defend the received tradition to counter those that accepted more books.
Author: G H 1869-1933 Box
Publisher: Franklin Classics
ISBN: 9780342636709
Category :
Languages : en
Pages : 134
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Book Description
This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Author:
Publisher: Canongate Books
ISBN: 0857861018
Category : Bibles
Languages : en
Pages : 60
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Book Description
The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.
