#Hexapla

[eli-kittim]

Was the Septuagint Destroyed When the Library of Alexandria Was Burnt Down in 48 BC?

By Author Eli Kittim 🎓

The Argument

Some people (typically Jewish apologists) claim that the Septuagint doesn’t exist because it was destroyed when the Library of Alexandria was burnt down in 48 BC.

This conclusion, however, is both textually misleading & historically erroneous.

First

The Alexandrian Library and its collection were not entirely destroyed. We have evidence that there was only partial damage and that many of its works survived. According to Wiki:

The Library, or part of its collection, was

accidentally burned by Julius Caesar during

his civil war in 48 BC, but it is unclear how

much was actually destroyed and it seems

to have either survived or been rebuilt

shortly thereafter; the geographer Strabo

mentions having visited the Mouseion in

around 20 BC and the prodigious scholarly

output of Didymus Chalcenterus in

Alexandria from this period indicates that

he had access to at least some of the

Library's resources.

Second

The Septuagint had already been written and disseminated among the diaspora since the 3rd century BC, and so many of its extant copies were not housed in the Library of Alexandria per se.

Third

Textual Criticism confirms that the New Testament authors used the Septuagint predominantly and quoted extensively from it. If the Septuagint didn’t exist, where did the New Testament authors copy from? And how do you explain the fact that the New Testament and the Septuagint often have identical wording in their agreements?

Fourth

The Dead Sea Scrolls also demonstrate that the Septuagint was far more accurate than the 10th-century-AD Masoretic text. See, for example, the textual controversy surrounding Deuteronomy 32:8. Both the Dead Sea Scrolls and the Septuagint have “sons of God.” The Masoretic text is demonstrably inaccurate because it has “sons of Israel,” a later redaction. Israel didn’t even exist at that time!

Fifth

Emanuel Tov, a leading authority on the Septuagint who has explained the various textual families (or text-types) of the Old Testament, never once mentioned that we lost the Septuagint, or that it was destroyed, or that it was no longer in circulation. On the contrary, he claims that it continued to be in use during the Christian period and that it is much more older than the 10th-century-AD Masoretic text, which the Jews call the “Hebrew Bible.”

Sixth

If the Septuagint was completely destroyed, as some have erroneously suggested, from where were the later revisionists and translators copying from? We have historical evidence that they were, in fact, copying from the Septuagint itself. Wiki writes:

Theodotion … was a Hellenistic Jewish

scholar, … who in c. 150 CE translated the

Hebrew Bible into Greek. … Whether he was

revising the Septuagint, or was working

from Hebrew manuscripts that represented

a parallel tradition that has not survived, is

debated.

So there’s evidence to suggest that the Theodotion version is a possible *revision* of the Septuagint. This demonstrates that the Septuagint existed in the second century AD! Otherwise, where was Theodotion copying from if the Septuagint didn’t exist?

Seventh

The great work of Origen, Hexapla, compiled sometime before 240 AD, is further proof that the Septuagint was still in use in the 3rd century AD! Wikipedia notes the following:

Hexapla … is the term for a critical edition

of the Hebrew Bible in six versions, four of

them translated into Greek, preserved only

in fragments. It was an immense and

complex word-for-word comparison of the

original Hebrew Scriptures with the Greek

Septuagint translation and with other Greek

translations.

Encyclopedia Britannica adds:

In his Hexapla (“Sixfold”), he [Origen]

presented in parallel vertical columns the

Hebrew text, the same in Greek letters, and

the versions of Aquila, Symmachus, the

Septuagint, and Theodotion, in that order.

Eighth

Besides Origen’s Hexapla, we also have extant copies of the Septuagint. According to wiki:

Relatively-complete manuscripts of the

Septuagint postdate the Hexaplar

recension, and include the fourth-century-

CE Codex Vaticanus and the fifth-century

Codex Alexandrinus. These are the oldest-

surviving nearly-complete manuscripts of

the Old Testament in any language; the

oldest extant complete Hebrew texts date

to about 600 years later, from the first half

of the 10th century.

Ninth

There’s also historical and literary evidence that the Greek Septuagint was in wide use during the Christian period and beyond. Wiki says:

Greek scriptures were in wide use during

the Second Temple period, because few

people could read Hebrew at that time. The

text of the Greek Old Testament is quoted

more often than the original Hebrew Bible

text in the Greek New Testament

(particularly the Pauline epistles) by the

Apostolic Fathers, and later by the Greek

Church Fathers.

Tenth

Today, Biblical scholarship has a *critical edition* of the Septuagint. If it was destroyed in 48 BC, where did the critical edition come from? The Göttingen Septuaginta (editio maior) presents *a fully critical text* and should silence the skeptics and critics who try to mislead the public. They deliberately mislead the public by trying to discredit the far more reliable and much older Septuagint in order to get people to accept the much later Hebrew Masoretic text from the Middle Ages!

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Second Reading:

Origen (184 - 254)

Origen is a giant among early Christian thinkers. He was knowledgeable in all the arguments of the Greek philosophical schools but believed firmly in the Bible as the only source of true inspiration. He is thus a representative of that curious hybrid called “Christianity”, which on the one hand maintains (like the Jews) an ongoing direct relationship with the living God, who is the principle and source of being itself, but on the other hand maintains (like the Greeks) that everything makes sense rationally and it is our duty to make sense of it. As the Gospels say (but the Pentateuch does not), “You shall love the Lord your God with all your mind”.

  A first stage in this, when it comes (for example) to disputations with the Jews over their view of Christianity as a recently-founded syncretizing heresy of Judaism, is to decide what Scripture is and what it says. If I argue from my books and you argue from yours, we will never meet; but if we share an agreed foundation, there is some chance. Accordingly Origen compiled a vast synopsis of the different versions of the Old Testament, called the Hexapla. Not all Origen’s specific judgements on soundness were generally accepted, even at the time, but the principle remains a necessary one, indispensable for any constructive meeting of minds.

  Origen’s principle of interpretation of Scripture is that as well as having a literal meaning, its laws, stories and narratives point us to eternal and spiritual truths. The prime purpose of Scripture is to convey spiritual truth, and the narrative of historical events is secondary to this. While we still accept that “Scripture provides us with the truths necessary for salvation”, this view does leave room for over-interpretation by the unscrupulous, and in the controversies of succeeding centuries people would either claim Origen as an authority for their own interpretations or accuse their opponents of Origenizing away the plain truths of Scripture. Even today, the literalist view taken by some heretics of narratives in Genesis which most of us accept as allegorical shows that this controversy will never die.

  As part of his programme of founding everything on Scripture, Origen produced voluminous commentaries – too many of them for the copyists to keep up, so that today some of them have perished. But what remains has definite value, and extracts from his commentaries and also his sermons are used as some of our Second Readings in the Office of Readings.

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Tips for Buying Facsimiles of Rare Bible Books

Buying a rare and antique Bible book needs you to have deep pockets. You should also have adequate knowledge to distinguish between a fake copy and the original, or else, you could be taken for a ride by unscrupulous elements. However, not everyone may have the money to buy the original copy of a rare Bible book. In such cases, looking for high-quality facsimiles that reproduce the original content without any changes or deletions is worth considering.

In today’s technology-driven age, many people have moved from physical books to electronic devices for most of their reading. But the scenario is different for rare book collectors and even those who buy facsimiles of the original rare Bible books. For these people, the excitement of holding a piece of literary history remains unparalleled. As a result, there’s a high demand for rare and antique bibles and their replicas.

According to some credible sources, the Bible is the world’s best-selling book of all time, having sold almost 5 billion copies to date. Naturally, rare Bible books and their facsimiles find many takers. From the Gutenberg Bible and 1378 Wycliffe New Testament to 1535 Coverdale Bible, 1536 Tyndale New Testament, 1560 Geneva Bible, and more, there’s a lot to choose from when buying facsimiles of rare Bible books. But you need to shop carefully.

Given below are some steps to help you make the most of your investment when buying antique Bibles and their replicas. .

Do Your Homework Regarding What Edition is the Most Valuable

There’s a difference between a Bible being rare and one being a collectible. You can consider “rare” a measure of how easy or difficult it is to get hold of the Bible. But what makes a Bible collectible is a different matter. From who worked on it to its illustrator, binding, where it was printed, or its special features (like notes in the margin, woodcut illustrations, etc.) - everything can make it a collectible. Even the previous owner, especially if the person was a celebrity or someone famous, could make the Bible a collector’s item.

Many people also believe that first editions of a Bible are more valuable. But that isn’t always true. Sometimes, later editions with inadvertent mistakes or additional information or illustrations can be sold at five to ten times (or even more) the price of the first edition. And depending on how valuable the original Bible book is, the demand will rise or fall for its facsimile.

Keep an Eye on the Amount You Pay

The cost of a facsimile usually varies with the original Bible’s value. From the condition of its pages and binding to the special features it has (say, woodcut illustrations), every factor will influence its value. Apart from a Bible book’s physical condition, its content also significantly contributes to its desirability.

Experts handling rare books say that the most valuable pieces are those that altered the course of history or human understanding. Thus, the price of the original Gutenberg Bible (1455) and its facsimile will be a lot more than the English Hexapla (1841) and its facsimile reproduction.

Know the Features to Look For

What features make a Bible book and its replica valuable is something you should know. For instance, when buying a facsimile reproduction of the 1611 King James Bible, you should look for Gothic-style typeface and Jacobean-style spelling.

If buying a facsimile reproduction of the Gutenberg Bible, taking a closer look at its Gothic typeface is a must. It should have a medieval look and be slightly less pointed and compressed than other examples that came to the forefront shortly thereafter.

If buying a facsimile reproduction of the Gutenberg Bible, taking a closer look at its Gothic typeface is a must. It should have a medieval look and be slightly less pointed and compressed than other examples that came to the forefront shortly thereafter.

Why Trust Reliable Dealers of Bible Books

Not every buyer may have the knowledge or an eye to spot the minute differences between the original and its replica. Some may not even know about the features thoroughly, making identifying them an uphill task. That’s why it pays to buy your Bible book replicas from a reliable and reputed dealer of such books to ensure you get your money’s worth.

Wrapping Up

Instead of blindly buying a replica of an original Bible that’s old and rare, you should know the things mentioned above to make an informed buy and avoid being duped. So, go ahead and get your facsimile reproduction of a Bible book that you have been eyeing for quite some time now.

Original Source:

http://rare-bibles.com/tips-for-buying-facsimiles-of-rare-bible-books.html

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ORIGEN'S HEXAPLA: A Sixfold Text in Parallel Columns of the Old Testament

ORIGEN’S HEXAPLA: A Sixfold Text in Parallel Columns of the Old Testament

A Brief Overview of the Hexapla

A major stage in the history of the Greek OT was a logical one given the preceding history. At the end of the second century, there were (at least) four competing Greek versions of the OT. Origen, one of the most important theologians in the Eastern church, was born in Alexandria, Egypt, and was active in the middle of the third century CE. Aware of…

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Esboçando teologia

Em 180 um filósofo e teólogo cristão nascido provavelmente na Sicília, no século II chamado Panteno funda uma escola “gnóstico cristão” em Alexandria e ensinava o cristianismo como a verdadeira filosofia, pois desejava entrar no universo dos pensamentos pagãos para mostrar a superioridade da fé católica (universal). Por meio de suas explanações meticulosas e inspiradas, ele levou muitos pagãos para o cristianismo e consigo levou muitos cristãos para o paraíso teológico, pois apresentou o evangelho nos moldes do pensamento grego e harmonizou filosofia e cristianismo (estoicismo, platonismo) sendo pra ele a filosofia um veículo para ensinar sobre o cristianismo, tendo em seu rol de alunos Clemente.

Para Clemente a filosofia foi um mestre para os gregos, como a lei o foi para os hebreus, preparando caminho para aqueles que são aperfeiçoados por Cristo. Nós Conhecemos Clemente pelo que restou de seus trabalhos escritos e os mais relevantes formam uma possível trilogia Exortação dos pagãos, o Instrutor e Misselâneas que ele nunca finalizou, ele foi o primeiro estudioso cristão era versado não apenas nas sagradas escrituras como também o conhecimento de seu tempo que inclui a filosofia grega e literatura clássica. Ele viveu e ensinou como um filósofo, usando as formas e a linguagem dos gnósticos de seu tempo, seu objetivo não era vencer argumentos, mas conquistar homens para Jesus e guiá-los para salvação.

Era uma aventura arriscada, especialmente em Alexandria, onde a influência do gnosticismo valentiniano ainda pairava no ar. Clemente e Orígenes se mantiveram leais a mensagem essencial de Pedro e Paulo mesmo quando a apresentavam na forma de filosofia, pois os gnósticos ao lidar com o cristianismo deixaram o evangelho em pedaços e outro ponto também que divergiam dos gnósticos era o aspecto sobre “o comportamento cristão”, pois os hereges não estavam interessados no aperfeiçoamento do caráter.

Existia um conflito entre Clemente e os hereges gnósticos, pois os valentinianos rejeitaram a criação, sendo o produto de alguma divindade do mal, mas Clemente faz da criação um fato Central. O ministério de Clemente, então representou um momento importante no progresso da doutrina cristã, depois dele o pensamento grego uniu-se ao pensamento cristão por meio dos grandes santos e teólogos do então cristianismo do leste e este vínculo estava assegurado, pois sem isso a produção teológica cambaleante dos conselhos da Igreja primitiva teriam sido impossíveis.

No final do século III, a perseguição contra os cristãos em Alexandria, forçou Clemente a deixar a cidade e transferiu a direção de sua escola para um jovem de dezoito anos extremamente talentoso chamado Orígenes (185 a 254). Orígenes foi habilidoso professor, grande mestre de Alexandria, sempre considerou a exposição das Escrituras sua principal atividade e estudantes viajaram de diversos lugares para adquirir um pouco de sabedoria com ele.

Para Orígenes Deus cria em nós um anseio incomparavelmente maior de conhecer os princípios, o método, os propósitos da criação e esse desejo, essa paixão sem dúvida foram colocados em nós por Deus e da maneira que os olhos buscam a luz e nossos corpos anseiam por alimento, nossa mente é impressionada pelo desejo natural de conhecer a verdade de Deus e as causas daquilo que observamos sendo que, apenas o cristianismo detém esse conhecimento e Orígenes desejava ter acesso a toda verdade existentes no plano de salvação de Deus executado por Jesus Cristo.

Ele vinha de um lar cristão, seu pai Leônidas havia sido mais martirizado durante a mesma perseguição que fizera Clemente deixar Alexandria e um de seus alunos foi Gregório, para ele a verdadeira filosofia está focada na Palavra, que atrai irresistivelmente a todos com sua inexprimível beleza, sua filosofia era mais do que um corpo de ideias, era um modo de formação de caráter, nesse aspecto seu exemplo foi mais do que uma liçãoe e segundo Gregório ele nos estimulava , mas por seus atos do que pelas teorias que ensinava.

Orígenes sempre considerou a exposição das Escrituras sua atividade principal e para levantar acuridade do Antigo Testamento produziu um vasto estudo sobre seis de suas versões intituladas Hexapla, pois para ele por trás das Escrituras tem uma mensagem oculta (alegórica), “interpretação alegórica”, a bíblia pode ser entendida em três níveis:

Sentido literal

Aplicações morais para alma

Sentido alegórico ou espiritual se refere aos mistérios da fé cristã.

Para Orígenes toda a bíblia fala por si, ele tornou possível que cristãos mais cultos ou inteligentes acreditasse na bíblia, portanto, permanecessem cristãos e o que teria acontecido com cristianismo sem uma bíblia racionalmente interpretável para alimentar as mentes e orientar o desenvolvimento do pensamento cristão?

Ele salvou as escrituras para a igreja, e assim proteger a base histórica da fé cristã. Para ele o diabo poderia ser restaurados na comunhão com Deus e o inferno esvaziado esse era um pensamento bem avançado para sua época, o erro dele foi transformar seu sonho em doutrina, pois para ele o amor de Deus triunfará sobre toda a rebelião pecaminosa. Na perseguição de 254 pelo Imperador Décio, Orígenes foi alvo de um ataque quando estava sozinho, foi jogado na prisão acorrentado, as autoridades o deixaram o mais miserável possível enquanto preservaram sua vida em constante tormento e em 251 foi solto e morreu três anos mais tarde aos sessenta e nove anos tem Tarso.

A mente expansiva de Orígenes e a generosidade espiritual de Clemente incomodavam os cristãos ortodoxos, eles não fizeram tais alterações de fé, embora penetrasse no mundo espiritual de seus ouvintes estavam cientes do significado da salvação. Assim como Cristo tornou-se carne ao adotar a existência humana, o que Clemente e Orígenes fizeram foi preservar o humanismo do cristianismo, eles tornaram possível a carreira de outros grandes líderes cristãos como Atanásio Gregório de Nissa e João Crisóstomo que os seguiram e demonstraram que o melhor da cultura clássica poderia ter lugar e futuro dentro da igreja.

Um abraço!

Deus te abençoe.

Min. Jô'Quebede

[pamphletstoinspire]

THE PROPHECY OF DANIEL - From The Douay-Rheims Bible - Latin Vulgate

Chapter 10

INTRODUCTION.

DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezech. xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe and Job, as three persons most eminent for virtue and sanctity. Ezech. xiv. He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. Mat. xxiv. Mark xiii. Luke xxi.) Ch. --- The ancient Jews ranked him among the greatest prophets. Jos. Ant. x. 12. and 1 Mac. ii. 59. Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theod.) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. S. Jer. --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Heb. or Chal. else how should we have the version of Theodotion, which the Church has substituted instead of the Sept. as that copy was become very incorrect, and is now lost? C. --- Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. Kennicott. --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. C. --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, that that of S. Matthew's Heb. original, and of the Chaldee of Judith, &c. will evince that their works are spurious. H. ---Extracts of (C.) Aquila and Sym. seen by S. Jerom, (W.) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. C. See S. Jer. in Jer. xxix. 12. and xxxii. 44. --- But now as the Church (the pillar of truth) has spoken, all farther controversy ought to cease; (H.) and we should follow the precept, Remove not the landmarks which thy fathers have placed. Deut. xix. 14. See N. Alex. t. ii. S. Jerom, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant. C. --- If he really denied their authority, his opinion ought not to outweigh that of so many other (H.) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See S. Cyp. &c. also the observations prefixed to Tobias, (W.) and p. 597. H. --- Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. Watson. --- Daniel, according to Sir Is. Newton, resembles the Apoc. (as both bring us to the end of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in those things that relate to the last times, he must be made a key to the rest." Bp. Newton. --- Yet there are many difficulties which require a knowledge of history; (S. Jer. W.) and we must reflect on the words of Christ, He that readeth, let him understand. Mat. xxiv. 15. Daniel (H.) is supposed to have died at court, (C.) aged 110, having written many things of Christ. W. --- His name is not prefixed to his book, yet as Prideaux observes, he sufficiently shews himself in the sequel to be the author. H.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

Chapter 10

Daniel having humbled himself by fasting and penance seeth a vision, with which he is much terrified; but he is comforted by an angel.

[1] In the third year of Cyrus king of the Persians, a word was revealed to Daniel surnamed Baltassar, and a true word, and great strength: and he understood the word: for there is need of understanding in a vision.

Anno tertio Cyri regis Persarum, verbum revelatum est Danieli cognomento Baltassar, et verbum verum, et fortitudo magna : intellexitque sermonem : intelligentia enim est opus in visione.

[2] In those days I Daniel mourned the days of three weeks.

In diebus illis ego Daniel lugebam trium hebdomadarum diebus :

[3] I ate no desirable bread, and neither flesh, nor wine entered into my mouth, neither was I anointed with ointment: till the days of three weeks were accomplished.

panem desiderabilem non comedi, et caro et vinum non introierunt in os meum, sed neque unguento unctus sum, donec complerentur trium hebdomadarum dies.

[4] And in the four and twentieth day of the first month I was by the great river which is the Tigris.

Die autem vigesima et quarta mensis primi, eram juxta fluvium magnum, qui est Tigris.

[5] And I lifted up my eyes, and I saw: and behold a man clothed in linen, and his loins were girded with the finest gold:

Et levavi oculos meos, et vidi : et ecce vir unus vestitus lineis, et renes ejus accincti auro obrizo :

[6] And his body was like the chrysolite, and his face as the appearance of lightning, and his eyes as a burning lamp: and his arms, and all downward even to the feet, like in appearance to glittering brass: and the voice of his word like the voice of a multitude.

et corpus ejus quasi chrysolithus, et facies ejus velut species fulguris, et oculi ejus ut lampas ardens : et brachia ejus, et quae deorsum sunt usque ad pedes, quasi species aeris candentis : et vox sermonum ejus ut vox multitudinis.

[7] And I Daniel alone saw the vision: for the men that were with me saw it not: but an exceeding great terror fell upon them, and they fled away, and hid themselves.

Vidi autem ego Daniel solus visionem : porro viri qui erant mecum non viderunt, sed terror nimius irruit super eos, et fugerunt in absconditum.

[8] And I being left alone saw this great vision: and there remained no strength in me, and the appearance of my countenance was changed in me, and I fainted away, and retained no strength.

Ego autem relictus solus vidi visionem grandem hanc : et non remansit in me fortitudo, sed et species mea immutata est in me, et emarcui, nec habui quidquam virium.

[9] And I heard the voice of his words: and when I heard, I lay in a consternation, upon my face, and my face was close to the ground.

Et audivi vocem sermonum ejus : et audiens jacebam consternatus super faciem meam, et vultus meus haerebat terrae.

[10] And behold a hand touched me, and lifted me up upon my knees, and upon the joints of my hands.

Et ecce manus tetigit me, et erexit me super genua mea, et super articulos manuum mearum.

[11] And he said to me: Daniel, thou man of desires, understand the words that I speak to thee, and stand upright: for I am sent now to thee. And when he had said this word to me, I stood trembling.

Et dixit ad me : Daniel vir desideriorum, intellige verba quae ego loquor ad te, et sta in gradu tuo : nunc enim sum missus ad te. Cumque dixisset mihi sermonem istum, steti tremens.

[12] And he said to me: Fear not, Daniel: for from the first day that thou didst set thy heart to understand, to afflict thyself in the sight of thy God, thy words have been heard: and I am come for thy words.

Et ait ad me : Noli metuere, Daniel : quia ex die primo, quo posuisti cor tuum ad intelligendum ut te affligeres in conspectu Dei tui, exaudita sunt verba tua : et ego veni propter sermones tuos.

[13] But the prince of the kingdom of the Persians resisted me one and twenty days: and behold Michael, one of the chief princes, came to help me, and I remained there by the king of the Persians.

Princeps autem regni Persarum restitit mihi viginti et uno diebus : et ecce Michael, unus de principibus primis, venit in adjutorium meum, et ego remansi ibi juxta regem Persarum.

[14] But I am come to teach thee what things shall befall thy people in the latter days, for as yet the vision is for days.

Veni autem ut docerem te quae ventura sunt populo tuo in novissimis diebus, quoniam adhuc visio in dies.

[15] And when he was speaking such words to me, I cast down my countenance to the ground, and held my peace.

Cumque loqueretur mihi hujuscemodi verbis, dejeci vultum meum ad terram, et tacui.

[16] And behold, as it were the likeness of a son of man touched my lips: then I opened my mouth, and spoke, and said to him that stood before me: O my Lord, at the sight of thee my joints are loosed, and no strength hath remained in me.

Et ecce quasi similitudo filii hominis tetigit labia mea : et aperiens os meum locutus sum, et dixi ad eum, qui stabat contra me : Domine mi, in visione tua dissolutae sunt compages meae, et nihil in me remansit virium.

[17] And how can the servant of my lord speak with my lord? for no strength remaineth in me, moreover my breath is stopped.

Et quomodo poterit servus domini mei loqui cum domino meo? nihil enim in me remansit virium, sed et halitus meus intercluditur.

[18] Therefore he that looked like a man touched me again, and strengthened me.

Rursum ergo tetigit me quasi visio hominis, et confortavit me,

[19] And he said: Fear not, O man of desires, peace be to thee: take courage and be strong. And when he spoke to me, I grew strong: and I said: Speak, O my lord, for thou hast strengthened me.

et dixit : Noli timere, vir desideriorum : pax tibi : confortare, et esto robustus. Cumque loqueretur mecum, convalui, et dixi : Loquere, domine mi, quia confortasti me.

[20] And he said: Dost thou know wherefore I am come to thee? and now I will return, to fight against the prince of the Persians. When I went forth, there appeared the prince of the Greeks coming.

Et ait : Numquid scis quare venerim ad te? et nunc revertar ut praelier adversum principem Persarum. Cum ego egrederer, apparuit princeps Graecorum veniens.

[21] But I will tell thee what is set down in the scripture of truth: and none is my helper in all these things, but Michael your prince.

Verumtamen annuntiabo tibi quod expressum est in scriptura veritatis : et nemo est adjutor meus in omnibus his, nisi Michael princeps vester.

Commentary:

Ver. 1. Third. This concurs with the first of Darius. Cyrus then reigned in Persia, and the king is here often mentioned, as the vision happened near it, on the banks of the Tigris. Only twenty-one days had elapsed since the former. --- Strength. Heb. "warfare," or determinate time. Job vii. 1. This shall surely take place, but not soon. C. --- For. Prot. "and had understanding," &c. H. --- He was informed of the meaning, or strove to know what the preceding vision denoted. C. --- Pharao and Baltassar were not prophets, as they did not comprehend what they saw. For understanding is requisite, in order that a vision may be prophetical. S. Tho. ii. 2. q. 175 a. 2. W.

Ver. 2. Weeks. Marsham says twenty-one years. But it means only so many days. He began to mourn on the third of Nisan, and continued fasting (v. 4) it seems even on the sabbaths, and on the feast of Passover, till the 24th. C. --- He was grieved that the people did not make use of the leave granted by Cyrus; (Theod.) or because the Samaritans had prevailed at court to have the temple forbidden; (Usher, A. 3470, and 1 Esd. i. 14.) or rather because he could not fully understand the former visions. C. ix. 30. and xii. 9. &c. C.

Ver. 5. Linen. Heb. baddim. --- Finest. Heb. uphaz, (H.) from Phasis or Ophir.

Ver. 6. Chrysolite. Heb. "Tharsis." This precious stone was perhaps greenish.

Ver. 10. Hand; the Holy Ghost, or rather the angel Gabriel.

Ver. 11. Desires most amiable. C. --- This new title is given to comfort the prophet. W.

Ver. 13. The prince, &c. That is, the angel guardian of Persia: who, according to his office, seeking the spiritual good of the Persians, was desirous that many of the Jews should remain among them. Ch. --- S. Jerom, &c. explain it of the angel guardian. W. --- Each country has an archangel over it, as individuals have an angel. Others assert that this was an evil angel; for how could a good one oppose so long the will of God? Yet this argument may be retorted, as evil spirits themselves must comply. It seems, therefore, that Cyrus was exhorted by the good angels to invade the Chaldeans, and thus to liberate God's people. He was afraid of the hazardous attempt, and free-will may resist the inspirations of God. --- One, or "prince." C. --- Michael, and the guardian of Daniel, joined their prayers for the liberation of the Jews. v. 20. W.

Ver. 14. Days. It will not soon take place; or, I have many things to tell.

Ver. 20. To thee? He awakens his attention (v. 14. C.) and gratitude. H. --- Prince, angel guardian; or Alexander, who would one day rout the Persians. C. xi. 2. C.

Ver. 21. Of truth, in the former sealed visions. C. - Your prince. The guardian general of the Church of God, (Ch.) as he was of the synagogue. C.

[frederickwiddowson]

The writings of Luke the physician starting with his version of the gospel - Luke 3:21-38 comments: Jesus is baptized

Luke 3:21 ¶  Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22  And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. 23  And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, 24  Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 25  Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 26  Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, 27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, 28  Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 29  Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi, 30  Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim, 31  Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David, 32  Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson, 33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, 34  Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor, 35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala, 36  Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech, 37  Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan, 38  Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

 The baptism of John the Baptist was one of national repentance for the Jews. Note the parallel when Peter called the Jews to regret what they had done to their Messiah in Acts, chapter 2. So, why was Jesus baptized?

 Matthew 3:13 ¶  Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14  But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

 Jesus is the Lamb of God, the ultimate sacrifice for sin.

 John 1:29  The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

 He is our High Priest as spoken of throughout Hebrews and the Aaronic priesthood was washed in Exodus 29 as a part of their consecration. Also, by submitting to John’s baptism He was identifying Himself with the Jewish people as their Messiah. Although He needed no repentance from sin He suffered the ritual to fulfill righteousness, setting in motion His ministry as part of God’s plan of reconciling mankind to Himself becoming not only our High Priest but our sacrifice for sin.

 Here we have the three parts of God in one text with the Holy Ghost descending on Christ like a dove (it doesn’t say it was a dove) and then God the Father speaking. Jesus was about 30 years old as mentioned in Numbers 4, the age of service to God.

 It is commonly noted that Luke’s genealogy starts with Mary and Joseph, as the text says, was presumed to be Jesus father in the sense of the world. Her genealogy goes backwards all the way to Adam connecting Christ with Adam as the Saviour of all mankind. Matthew’s genealogy would then be Joseph’s genealogy, from Abraham, the first Hebrew, to Joseph connecting Jesus under the Law as the Saviour of the Jewish people specifically. Joseph adopting Jesus as his son would with full rights of being a legal heir would give this perfect meaning. Both Joseph and Mary come from the line of David but through a different son of David; Mary through Nathan and Joseph through Solomon. Paul said to his young proteges, Timothy and Titus.

 1Timothy 1:4  Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

 Titus 3:9  But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

 So, I will leave discussions about seeming conflicts in the genealogies in Matthew and Luke to expert commentators and Bible students like Matthew Henry and Peter Ruckman as we could endlessly discuss possibilities for things like why Cainan is inserted where he is here. I’m not saying that any Bible study is not important. This would be a fascinating study all by itself worthy of a book long dissertation, but I don’t feel it has a place here other than to say that we must ask two questions; why was it written and why was it preserved?

 The argument that Luke got his genealogy from the mythological Septuagint, supernaturally translated from Hebrew into Greek at the behest of an Egyptian king is absurd. The only physical evidence for any BC Septuagint is a fraudulent “Letter of Aristeas”, a mention by a Jew steeped in Greek philosophy named Philo, and Origen’s Hexapla in the early third century. The name Septuagint wasn’t given to it until the fifth century and it is often conflated by most people with other Greek translations of the Hebrew Bible with which it has no connection.  There is no real evidence for this Septuagint to exist until the after the Bible was published in the Old Latin in the second century, translated from various common, called Vulgate meaning the vernacular language of the people, Greek versions and the Hebrew. H.C. Hoskier, early twentieth century Bible scholar, pointed out how the Bible was translated back and forth between Latin, Greek, and other languages in the era of Christ and the Apostles and their disciples.

 The Bible is not only given by inspiration, which does not mean word-for-word dictation but wisdom and understanding…

 Job 32:8  But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.

 2Timothy 3:16a  All scripture is given by inspiration of God…

 2Peter 3:15  And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;

 …but it was preserved through the centuries of usage.

 Psalm 12:6  The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. 7  Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.

 So, were there two Cainans with one omitted in the Old Testament genealogy of Genesis? I don’t know and neither does anyone else on earth. But while this genealogical issue is very intriguing I intend to move on. We have issues like this because modern man wants to read the Bible like a textbook or the instructions for his or her computer rather than a conversation with God. For those of us, like myself, who believe in Biblical inspiration, not just in the original autographs but in copies and translations if God’s hand was on them…

 Jeremiah 36:32  Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire: and there were added besides unto them many like words.

 …I realize there must be a reason for the insertion of this Cainan here as well as other minor issues, worthy of discussion in another venue.

  One thing to note is the reference here to Adam as the son, small ‘s’, of God. It is important to note the different meaning of the phrases Son, large ‘S’, of God and son, small ‘s’, of God. Son of God refers to God in the flesh, walking on the earth, the Lord Jesus Christ. But son of God refers to those beings both spiritual and human who are directly created by God either here as in the first creation or in the following regarding the new birth, being born again.

 John 1:12  But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13  Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

 This act of God is referenced in the Psalm that Jesus quoted part of the first verse of from the Cross to direct us to it.

 Psalm 22: 1 ¶  « To the chief Musician upon Aijeleth Shahar, A Psalm of David. » My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?...30  A seed shall serve him; it shall be accounted to the Lord for a generation.

 Matthew 27:46  And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

[smallbitesofthechurchfathers]

Origen sought to know his opponents perspective and the best arguments they had against the Church. He did a complete verse by verse comparison of the various existing scripture editions (the hexapla) understandings every challenge. https://www.instagram.com/p/B0NzuaYF3RE/?igshid=1n7pen8m4xl4i

[darkwavemetal]

Back in business

Some of you may think that I completely disappeared from here, or – which is worse – even from creating music in general. Well, nothing can be further from the truth! I definitely couldn’t write as many posts as before, but I did it with a good reason. As some of you may know, during the last few months I’ve been working on remixing/remastering all my previously released albums, and these…

[talmidimblogging]

The English Hexapla – You Should Get This! — The Text of the Gospels Usually when the term “Hexapla” is used, it refers to a project of the third-century theologian Origen in which the text of the Old Testament books was arranged in six columns, presenting (1) the Hebrew text, (2) a Greek transliteration of the Hebrew text, (3) the Greek version prepared by… via The English Hexapla - You Should Get This! — The Text of the Gospels

[jdavidstark]

Field's Edition of Origen's Hexapla

Field’s Edition of Origen’s Hexapla

Since 1875, Frederick Field’s edition of Origen’s Hexapla has been the standard reference for the work. A new edition is in preparation under the auspices of the Hexapla Project. But, for the present, Field’s work remains an invaluable resource. His two-volume edition is available via Internet Archive. Volume 1 Volume 2 N.B.: The Internet Archive link in the Hexapla Project’s “Editions of the…

[christianpublishinghouse-blog]

THE SEPTUAGINT: A Bible Translation That Changed the World

THE SEPTUAGINT: A Bible Translation That Changed the World

THE IMPORTANCE OF THE SEPTUAGINT

The Greek version of the Old Testament commonly known as the Septuagint holds a unique place among translations. Its importance is many-sided. Its chief value lies in the fact that it is a version of a Hebrew text earlier by about a millennium than the earliest dated Hebrew manuscript extant (916 AD), a version, in particular, prior to the formal…

[pamphletstoinspire]

THE PROPHECY OF OSEE - From The Douay-Rheims Bible - Latin Vulgate

Chapter 11

INTRODUCTION.

Osee, or Hosea, whose name signifies a saviour, was the first in the order of time among those who are commonly called lesser prophets, because their prophecies are short. He prophesied in the kingdom of Israel, (that is, of the ten tribes) about the same time that Isaias prophesied in the kingdom of Juda. Ch. --- The chronological order is not observed in any edition. The Sept. very from the rest. They place the less before the greater prophets, and read some of the names rather differently, as Prot. do also, though they have nothing but novelty to recommend the change. We shall here specify the Prot. names, (H.) in the order in which these prophets appeared: (C.) 1. Hosea, 2. Amos, 3. Jonah, 4. Micah, 5. Nahum, 6. Joel, 7. Zephaniah, 8. Habakkuk, 9. Obadiah, 10. Haggai, 11. Zechariah, 12. Malachi. H. --- It is not known who collected them into one volume. but the book of Ecclesiasticus (xlix. 12.) speaks of the twelve; and 4 Esd. i. 39. specifies them as they are found in the Sept. Osee, Amos, Micheas, Joel, Abdias, Jonas, Nahum, &c. as in the Vulg. C. --- Many other prophets appeared before these, (W.) but Osee is the first of the sixteen whose works are extant. He must have continued his ministry about eighty-five years, and lived above one hundred and ten, if the first verse speaks of him alone. But some take it to regard the whole collection, and may be added by another hand. C. --- The style of Osee is sententious and very hard to be understood, (S. Jer.) as but little is known of the last kings of Israel, in whose dominions he lived, and to whom he chiefly refers, though he speaks sometimes of Juda, &c. C. --- By taking a wife, and other parables, he shews their criminal conduct and chastisment, and foretells their future deliverance and the benefits to be conferred by Christ. We must observe that the prophets often style the kingdom of the two tribes, Juda, Benjamin, Jerusalem, or the house of David; and that of the ten tribes, Ephraim, Joseph, Samaria, Jezrahel, Bethel, or Bethaven; and often Israel or Jacob till after the captivity of these tribes, when the latter titles refer to Juda, who imitated the virtues of Jacob better than the other kingdom. W. --- Then all distinction of this nature was at an end. H.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 11

God proceeds in threatening Israel for their ingratitude: yet he will not utterly destroy them.

[1] As the morning passeth, so hath the king of Israel passed away. Because Israel was a child, and I loved him: and I called my son out of Egypt.

Sicut mane transiit, pertransiit rex Israel. Quia puer Israel, et dilexi eum; et ex Aegypto vocavi filium meum.

[2] As they called them, they went away from before their face: they offered victims to Baalim, and sacrificed to idols.

Vocaverunt eos, sic abierunt a facie eorum; Baalim immolabant, et simulacris sacrificabant.

[3] And I was like a foster father to Ephraim, I carried them in my arms: and they knew not that I healed them.

Et ego quasi nutritius Ephraim : portabam eos in brachiis meis, et nescierunt quod curarem eos.

[4] I will draw them with the cords of Adam, with the bands of love: and I will be to them as one that taketh off the yoke on their jaws: and I put his meat to him that he might eat.

In funiculis Adam traham eos, in vinculis caritatis; et ero eis quasi exaltans jugum super maxillas eorum, et declinavi ad eum ut vesceretur.

[5] He shall not return into the land of Egypt, but the Assyrian shall be his king: because they would not be converted.

Non revertetur in terram Aegypti, et Assur ipse rex ejus, quoniam noluerunt converti.

[6] The sword hath begun in his cities, and it shall consume his chosen men, and shall devour their heads.

Coepit gladius in civitatibus ejus, et consumet electos ejus, et comedet capita eorum.

[7] And my people shall long for my return: but a yoke shall be put upon them together, which shall not be taken off.

Et populus meus pendebit ad reditum meum; jugum autem imponetur eis simul, quod non auferetur.

[8] How shall I deal with thee, O Ephraim, shall I protect thee, O Israel? how shall I make thee as Adama, shall I set thee as Seboim? my heart is turned within me, my repentance is stirred up.

Quomodo dabo te, Ephraim? protegam te, Israel? Quomodo dabo te sicut Adama, ponam te ut Seboim? Conversum est in me cor meum, pariter conturbata est poenitudo mea.

[9] I will not execute the fierceness of my wrath: I will not return to destroy Ephraim: because I am God, and not man: the holy one in the midst of thee, and I will not enter into the city.

Non faciam furorem irae meae; non convertar ut disperdam Ephraim, quoniam Deus ego, et non homo; in medio tui sanctus, et non ingrediar civitatem.

[10] They shall walk after the Lord, he shall roar as a lion: because he shall roar, and the children of the sea shall fear.

Post Dominum ambulabunt; quasi leo rugiet, quia ipse rugiet, et formidabunt filii maris.

[11] And they shall fly away like a bird out of Egypt, and like a dove out of the land of the Assyrians: and I will place them in their own houses, saith the Lord.

Et avolabunt quasi avis ex Aegypto, et quasi columba de terra Assyriorum : et collocabo eos in domibus suis, dicit Dominus.

[12] Ephraim hath compassed me about with denials, and the house of Israel with deceit: but Juda went down as a witness with God, and is faithful with the saints.

Circumdedit me in negatione Ephraim, et in dolo domus Israel; Judas autem testis descendit cum Deo, et cum sanctis fidelis.

Commentary:

Ver. 1. Away. The last kings of Israel lived in the midst of troubles. H. --- Osee, though one of the best, brought ruin on the nation. C. --- Son: Israel. But as the calling of Israel out of Egypt was a figure of the calling of Christ from thence; therefore this text is also applicable to Christ, as we learn from S. Mat. ii. 15. Ch. Julian pretends that the apostle has abused this text. But it speaks of both events. S. Jer. --- Eusebius (Dem. ix. 3.) thinks that S. Mat. refers to Balaam; (Num. xxiv. 8.) and S. Jerom does not reject this opinion, (in Mat. ii. C.) to avoid "wrangling," though he repeatedly alleges this text as a proof his version being more accurate than that of the Sept. which has his children. This reading the best editions retain; so that it may seem a matter of surprise, that Fabricius should give this verse as a specimen of Origen's Hexapla, and still print my son, taking it, as he says, from the Barbarini copy, the London Polyglot, and Cave. Bib. Gr. iii. 12. The first column has the Heb. text, and the second the same in Greek characters, &c. The reader may form a judgment of this work from the following specimen: 1. Heb. (which we shall express) karathi bani. 2. Gr. karaqi bani. 3. Aq. ekalesa ton uion mou. 4. Sym. keklhtai uioV mou. 5. Sept. keklhtai uioV mou. 6. Th. kai ekalesa uion mou. If any other versions were added, to form Octapla, &c. they were placed after Theodotion, who, though prior to Symmachus, is placed after him, because his version was not so unlike that of the Sept. and the deficiencies were chiefly supplied from him. In the Rom. and Alex. edit. instead of the above we find, metekalesa ta tekna autou. "I have recalled his children." H. --- This is literally spoken of Israel, (styled God's son, Ex. iv 23.) and mystically, (W.) though no less (H.) truly, of Jesus Christ, as the inspired evangelist shews. W.

Ver. 2. They called: viz. Moses and Aaron called: but they went away after other gods, and would not hear. Ch. --- Sept. "As I called them back, or (repeatedly; metekalhsa. Grabe has, "he called;" meaning any of God's ministers) so they rushed away from my presence." H. --- This sense appears preferable to the Heb. C.

Ver. 3. Healed them. My laws were designed to counteract idolatry. H. --- I treated them with the utmost tenderness. Deut. i. 31. and xxxii. 11.

Ver. 4. Adam. I placed my people in a sort of paradise, (C.) like the first man; and as they have imitated him, they shall suffer accordingly. Rufin. Haimo. --- But Sept. &c. render, "of a man." They shall be treated like the rest. C. --- Grace draws man by sweet means. His free-will is not destroyed, nor is he impelled, like beasts, by force or fear, (W.) though the latter is often used for the most salutary purposes. --- Yoke, or muzzle, which prevents them from eating. H. --- I furnish them with manna. Can it be suspected that I wish to oppress them? C.

Ver. 5. Egypt. Many went, contrary to this prohibition. H. --- Yet they did not prosper, as they expected. The Hebrews had also often murmured in the desert, and threatened to return to Egypt.

Ver. 6. Heads. Heb. "counsellors." Civil war desolated the kingdom, and made way for the Assyrians. Sept. "they are devoured on account of their projects." C. --- They are at a loss what to do.

Ver. 7. Off, for a long time; and indeed Israel never recovered its former state, after the captivity. H. --- Then they became more docile. Heb. is very ambiguous. C.

Ver. 8. Adama, &c. Adama and Seboim were two cities in the neighbourhood of Sodom, and underwent the like destruction. Ch. --- God punishes, like a father, with regret.

Ver. 9. Not man. I am not actuated by the spirit of revenge, nor do I fear lest my enemy escape. C. --- I punish in order to reclaim, (S. Jer.) and reserve eternal vengeance only for those who die impenitent. --- Holy one. If there be a just man in Israel, I will spare the nation; (Gen. xviii. 32.) or there are some just, like Tobias, and therefore a part shall be reserved; or, (C.) I am the just (H.) God. S. Jer.

Ver. 10. Lion. His power is most terrible, and his commands must be obeyed. C. --- All nations shall permit the return of Israel. H. --- They shall come from the sea, of from its islands.

Ver. 11. Egypt. Some returned soon; others not before the reign of Alexander, or perhaps later. C. Diss.

Ver. 12. Denials; refusing to adhere to my worship. H. --- They wished to unite it with that of idols. 3 K. xviii. C. --- Saints. The priests and temple are preserved in Juda. Ezechias brought the people to serve God faithfully, while Israel was led captive. Sept. "the house of Israel and Juda with impiety. Now God hath known them lovingly, and it shall be called the holy people of God." Thus both kingdoms were criminal, and God exercised his mercy towards both. H. --- The Jews relate that when their ancestors were pursued by the Egyptians, and the people were desponding, Juda signalized his courage by entering the bed of the sea. S. Jer. - These traditions are suspicious. C.

[frederickwiddowson]

Luke 3:15-38 comments: the presentation of Christ

Luke 3:15 ¶  And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; 16  John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: 17  Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. 18  And many other things in his exhortation preached he unto the people. 19  But Herod the tetrarch, being reproved by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done, 20  Added yet this above all, that he shut up John in prison.

 John the Baptist prophesies both advents of Christ; the first to pay the penalty for mankind’s sin against God for those who would receive the gift and trust in Christ’s righteousness and not their own for salvation receiving the Holy Ghost, the very mind of God indwelling them, and then the judgment at the end of human history in which all those who reject Him are judged for those works they refused to stop depending on.

 This is done in Isaiah 61 and other Old Testament passages, as well. In the passage in Isaiah both advents are listed, separated for our understanding by a comma in verse 2. Jesus will quote the verse up to that point in chapter 4 of Luke referring to Himself.

 Isaiah 61:1 ¶  The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 2  To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; 3  To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

 While he was preaching Herod the tetrarch, who was angry at being called out for his adultery, arrested John and locked him up.

     Luke 3:21 ¶  Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22  And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. 23  And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli, 24  Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 25  Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son of Nagge, 26  Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, 27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, 28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 29  Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi, 30  Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim, 31  Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, which was the son of David, 32  Which was the son of Jesse, which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson, 33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, 34  Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, which was the son of Thara, which was the son of Nachor, 35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala, 36  Which was the son of Cainan, which was the son of Arphaxad, which was the son of Sem, which was the son of Noe, which was the son of Lamech, 37  Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan, 38  Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

 The baptism of John the Baptist was one of national repentance for the Jews. Note the parallel when Peter called the Jews to regret what they had done to their Messiah in Acts, chapter 2. So, why was Jesus baptized?

Matthew 3:13 ¶  Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14  But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

 Jesus is the Lamb of God, the ultimate sacrifice for sin.

 John 1:29  The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

 He is our High Priest as spoken of throughout Hebrews and the Aaronic priesthood was washed in Exodus 29 as a part of their consecration. Also, by submitting to John’s baptism He was identifying Himself with the Jewish people as their Messiah. Although He needed no repentance from sin He suffered the ritual to fulfill righteousness, setting in motion His ministry as part of God’s plan of reconciling mankind to Himself becoming not only our High Priest but our sacrifice for sin.

 Here we have the three parts of God in one text with the Holy Ghost descending on Christ like a dove (it doesn’t say it was a dove) and then God the Father speaking. Jesus was about 30 years old as mentioned in Numbers 4, the age of service to God.

 It is commonly noted that Luke’s genealogy starts with Mary and Joseph, as the text says, was presumed to be Jesus father in the sense of the world. Her genealogy goes backwards all the way to Adam connecting Christ with Adam as the Saviour of all mankind. Matthew’s genealogy would then be Joseph’s genealogy, from Abraham, the first Hebrew, to Joseph connecting Jesus under the Law as the Saviour of the Jewish people specifically. Joseph adopting Jesus as his son would with full rights of being a legal heir would give this perfect meaning. Both Joseph and Mary come from the line of David but through a different son of David; Mary through Nathan and Joseph through Solomon. Paul said to his young proteges, Timothy and Titus.

 1Timothy 1:4  Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

 Titus 3:9  But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

 So, I will leave discussions about seeming conflicts in the genealogies in Matthew and Luke to expert commentators and Bible students like Matthew Henry and Peter Ruckman as we could endlessly discuss possibilities for things like why Cainan is inserted where he is here. I’m not saying that any Bible study is not important. This would be a fascinating study all by itself worthy of a book long dissertation, but I don’t feel it has a place here other than to say that we must ask two questions; why was it written and why was it preserved?

 The argument that Luke got his genealogy from the mythological Septuagint, supernaturally translated from Hebrew into Greek at the behest of an Egyptian king is absurd. The only physical evidence for any Septuagint is a fraudulent “Letter of Aristeas”, a mention by a Jew steeped in Greek philosophy named Philo, and Origen’s Hexapla in the early third century. The name Septuagint wasn’t given to it until the fifth century and it is often conflated by most people with other Greek translations of the Hebrew Bible with which it has no connection.  There is no real evidence for this Septuagint to exist until the after the Bible was published in the Old Latin in the second century, translated from various common, called Vulgate meaning the vernacular language of the people, Greek versions and the Hebrew. H.C. Hoskier, early twentieth century Bible scholar pointed out how the Bible was translated back and forth between Latin, Greek, and other languages in the era of Christ and the Apostles and their disciples.

 The Bible is not only given by inspiration, which does not mean word-for-word dictation but wisdom and understanding…

 Job 32:8  But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.

 2Timothy 3:16a  All scripture is given by inspiration of God…

 2Peter 3:15  And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;

 …but it was preserved through the centuries of usage.

 Psalm 12:6  The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. 7  Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.

 So, were there two Cainans with one omitted in the Old Testament genealogy of Genesis? I don’t know and neither does anyone else on earth. But, while this genealogical issue is very intriguing I intend to move on. We have issues like this because modern man wants to read the Bible like a textbook or the instructions for his or her computer rather than a conversation with God. For those of us, like myself, who believe in Biblical inspiration, not just in the original autographs but in copies and translations if God’s hand was on them…

 Jeremiah 36:32  Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire: and there were added besides unto them many like words.

 …I realize there must be a reason for the insertion of this Cainan here as well as other minor issues, worthy of discussion in another venue.

  One thing to note is the reference here to Adam as the son, small ‘s’, of God. It is important to note the different meaning of the phrases Son, large ‘S’, of God and son, small ‘s’, of God. Son of God refers to God in the flesh, walking on the earth, the Lord Jesus Christ. But son of God refers to those beings both spiritual and human who are directly created by God either here as in the first creation or in the following regarding the new birth, being born again.

 John 1:12  But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13  Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

 This act of God is referenced in the Psalm that Jesus quoted part of the first verse of from the Cross to direct us to it.

 Psalm 22: 1 ¶  « To the chief Musician upon Aijeleth Shahar, A Psalm of David. » My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?...30  A seed shall serve him; it shall be accounted to the Lord for a generation.

 Matthew 27:46  And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

[darkwavemetal]

An old song in new shape

A couple of days ago I asked you on my Instagram page, whether you think it’s worth to invest a lot of energy into remixing my old songs, using all the new skills and technical capabilities that I have now, years later than these old songs’ original release dates. And you were so kind as to say YES, encouraging me to keep continuing these efforts. Well, this is what I meant when I said that I…