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Septuagint: Cosmic Genesis by Scriptural Research Institute Pdf
In the mid 3ʳᵈ century BC, King Ptolemy II Philadelphus of Egypt ordered a translation of the ancient Israelite scriptures for the Library of Alexandria, which resulted in the creation of the Septuagint. The original version, published circa 250 BC, only included the Torah, or in Greek terms, the Pentateuch. The Torah is composed of the five books traditionally credited to Moses, circa 1500 BC: Cosmic Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The first of these five books was known as Cosmic Genesis in Greek, however, known as Bereshít in Hebrew, which translates as approximately ‘In the beginning’ the first few words of the book. The Book of Cosmic Genesis begins by recounting a fusion of ancient Akkadian and Middle Egyptian creation mythology, before telling the stories of Abraham, Isaac, and Jacob, the ancestors of the Israelites. Their stories also include smatterings of Old and Middle Egyptian religious iconography, such as Jacob seeing the ladder up to the sky, which in Egyptian mythology was associated with Osiris since the Old Kingdom era. The book culminates with the Israelites, the descendants of Jacob, all moving to Egypt during a famine in Canaan. Based on the chronology in the Septuagint, his famine would have been during the collapse of the Egyptian Middle Kingdom, which led to a group of Canaanites seizing control of Egypt, as described a the end of Cosmic Genesis.
Septuagint: Numbers by Scriptural Research Institute Pdf
Since the 1800s, the majority of Biblical scholars have interpreted the books of Leviticus and Numbers as a later addition to the original laws of Moses found in Exodus, with Deuteronomy being an even later addition during the Babylonian or Persian eras. Cosmic Genesis is either considered to be part of Moses' original work or a later addition in the Persian era, depending on the scholar. Leviticus and Numbers contain several amendments to Moses' laws in Exodus, as well as establishing the land rights of the various tribes of Israel within historic Canaan, including the assignment of several cities and their environs to the Levitical Priesthood. The most obvious amendment to Moses' laws, is replacing the sacrifice of the firstborn with the establishment of the Levitical Priesthood. Exodus 13 includes a requirement that the firstborn Israelites must be slaughtered as a sacrifice to the Lord, however, allowed an animal to be substituted. This law would not have been difficult for a group of nomadic shepherds to follow but would have become progressively more difficult as the Israelites became more urbanized in Canaan. The substitution of the Levitical Priesthood for the firstborn Israelites was established in Numbers chapter 3. This 'authorized' Torah also removed the Korahites from the Temple of Solomon, adding the Revolt of Korah to the Torah, set long before the Israelites entered Canaan. The Sons of Korah, or Korahites, were a rival priesthood to the Levites that administered the Temple of Solomon from the time of Solomon until Josiah. They are believed to have originally been the priesthood of El Elyon at the Jebusite Temple before David conquered them. Solomon, David's youngest son, was an unlikely heir, and not the original heir apparent, as his elder brother Adonijah attempted to succeed David by marrying Abishag the Shunamite, David's youngest wife, who was twelve years old at the time. However, Solomon's Jebusite mother Bathsheba, and the prophet Nathan conspired to place the fifteen-year-old Solomon on the throne and then purged the government of non-Jebusites, who appear to have all supported Adonijah. The Sons of Korah were the authors of some of the Psalms, and are documented as existing in Judea as late as the Persian era, although seem to have disappeared by the early Greek era. Some have theorized they may have formed the priesthood of the Essenes (Nazarenes) in the late-Persian era, as the Essenes had another Torah, and used different holy books from the other Jews, such as the books of Enoch and Jubilees.
Septuagint: Torah by Scriptural Research Institute Pdf
After the death of Alexander the Great in 323 BC, his generals ripped apart his empire, and by 305 BC General Ptolemy had gained control of the Eastern Mediterranean, including Egypt, Judea, Cyprus, Cyrene, and coastal regions of modern Turkey. He established the dynasty of the Ptolemies that would rule Egypt for the next three centuries. The Ptolemys built one of the great wonders of the ancient world, the Library of Alexandria, which at its height was said to house over 400,000 scrolls. The original collection that was amassed in the first century of the library, was largely Greek works, and translations of Egyptian works, however in the mid-3rd century BC, King Ptolemy II Philadelphus ordered a translation of the ancient Israelite scriptures for the library. A number of scholars were assembled, either 70 or 72 depending on the version of the story, and representing every Israelite sect. They created a translation that was later known as the Septuagint. The original version, published circa 250 BC, only included the Torah, or in Greek terms, the Pentateuch, or five books traditionally credited to Moses, circa 1500 BC: Cosmic Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. This translation attempts to restore and translate the original Septuagint's Torah as it would have appeared circa 250 BC.
Septuagint's Esther and the Vetus Latina Esther by Scriptural Research Institute Pdf
In addition to the two copies of the Book of Esther found in the Septuagint manuscripts, there are two additional surviving copies of the Book of Esther, one is found in the Masoretic texts, while the other is found among the Vetus Latina manuscripts. The Masoretic texts are the Hebrew translations of the ancient Israelite and Judahite books that form the core of the modern Tanakh which is used by Rabbinical Jews, while the Vetus Latina manuscripts are the Latin translations of the ancient books that were made before Jerome's official Latin translation of the Orthodox Christian Bible, published circa 405 AD. Each of these texts is unique, however, all appear to derive from earlier Aramaic texts. The oldest surviving physical copy of Esther is found in the Codex Vaticanus, which dates to circa 350 AD. The version of Esther in the Codex Vaticanus is generally accepted as being the original version added to the Septuagint sometime in the 2ⁿᵈ century BC, however, it claims to have not been translated in Alexandria, like the rest of the Septuagint. The next oldest version of Esther that survives is in the Leningrad Codex of the Masoretic Texts, with is dated to circa 1008 AD. This version is in Hebrew, and is the only one of the three copies that does not appear to have once been in Greek, and it is the only one of the three copies that does not mention God. This version was copied as part of the Masoretic Texts between the 7ᵗʰ and 10ᵗʰ centuries AD. With many Masoretic Texts, there are precursors found among the Dead Sea Scrolls, however, there are no known fragments of Esther found among the Dead Sea Scrolls to date. It is unclear where it originated, or why there is no reference to God in it. 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. Dating the Vetus Latina is more difficult than the Septuagint, as it was the work of many individual translators over several centuries. The bulk of the work is believed to have been done between 330 BC and 50 AD by Judeans living within the expanding Roman Empire, however, around 50 AD the Latin-speaking Christians began using the texts as well. After Jerome translated the Vulgate bible, published in 405 AD, the Vetus Latina continued in use alongside the Vulgate in the Catholic countries until the 1300s. While the Vetus Latina is by nature a Latin translation of the ancient Israelite scriptures, the translations were generally made from existing Greek translations, and in the case of the Book of Esther, not from either the Vaticanus or Alpha versions.
Genesis belongs to the Old Testament books having a Greek name. Although most of the book's chapters regard Israel, the Creation stories were and remain so crucial for the life of Israel itself, that Genesis (Making, Creation) deserves its name completely. God in the tradition of Israel is first and above any other of His properties and powers 'the Creator'. The book is offered at cost price, is illuminated and features a relatively large typeface, making its reading a pleasure. The text is the one prepared by Alfred Rahlfs, modified by the Church of Greece to take advantage of forms being in use in the Greek liturgical tradition, a tradition of the highest authority, coming through Byzantium and being alive even now. You may like to check this edition even if you already have the Septuagint in some other form. Official page: elpenor.org/books/septuagint-genesis/default-en.asp
Octateuch: The Original Orit by Scriptural Research Institute Pdf
In the mid 3ʳᵈ century BC, King Ptolemy II Philadelphus of Egypt ordered a translation of the ancient Hebrew scriptures for the Library of Alexandria, which resulted in the creation of the Septuagint. The original version, published circa 250 BC, only included the Torah, or in Greek terms, the Pentateuch. The Torah is the five books traditionally credited to Moses, circa 1500 BC: Cosmic Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The first edition was followed by the second, around 225 BC which added the books of Joshua, Judges, and Ruth, which was later known as the Octateuch. This version of the Septuagint was later carried south into the Kingdom of Kush by the Jews fleeing Egypt in 200 BC when Judea was in revolt and the Ptolemys attempted to exterminate the Jews in Egypt. The Octateuch later became the Torah of the Beta Israel community in Sudan and Ethiopia known as the Orit. A number of stories exist to explain the origin of the Beta Israel community, the 'Ethiopian Jews' indigenous to Ethiopia, Eritrea, and Sudan. The recorded story of the origin of the Ethiopian Jews was reported by Eldad ha-Dani in the late 800s AD. Eldad ha-Dani was a dark-skinned Jew from a country south of Kush, modern northern Sudan, who was captured by pagan Ethiopians, and ultimately sold on the coast of what might be modern Kenya or Tanzania, to a Jew from the Parthian Empire, who took him back to modern Iran. He later traveled through the Middle East and the Mediterranean Sea. He claimed that he was from a country of Jews, south of Kush, who were the descendants of the tribes of Dan, Gad, Naphtali, and Asher, who had left Israel during the civil war that split the Kingdom into Judea and Samaria. Modern secular scholars doubt there was a united kingdom of Israel, however, if the civil war did happen, it would have happened in 922 BC when Jeroboam I and Rehoboam split the kingdom of Solomon. If true, this would make the Ethiopian Jews neither Jews, nor Samaritans, but a third branch of the Judeo-Samaritan religions, and arguably, older than the others. The Christian text Kebra Nagast claims that Judaism entered into Ethiopia slightly earlier when the Ethiopian Queen of Sheba traveled to Israel and was impregnated by King Solomon. Her son Menelik I led a group of Jews to Ethiopia when he stole the Ark of the Covenant. Other than the Ethiopian Orthodox Christians, few consider the Kebra Nagast historically valid. Some members of the Beta Israel community claim the Ethiopian Jews were originally members of the Jewish tribes led by Moses that chose not to enter into Canaan with Joshua, and instead traveled south and settled in the land of Moses' Ethiopian wife, mentioned in Numbers chapter 12. A third story of the origin of the Ethiopian Jews, took place shortly after the Greeks had taken control over Egypt and Judea, when King Ptolemy I resettled Judeans in southern Nubia. This would have taken place between 305 and 282 BC, and later the Jews migrated south for various reasons. However they ended up in Ethiopia, they have traditionally used a variation of the Octateuch, which they call the Orit. The Octateuch is documented as being the version of the Septuagint that was published around 225 BC. Like the Ethiopian Christian Bible, the Orit appears to have had sections 'updated' from Hebrew and Arabic sources over the past two thousand years. Octateuch: The Original Orit is a 21st-century translation aimed at restoring the original Orit.
Septuagint: Psalms by Scriptural Research Institute Pdf
The Psalms are a complex collection of hymns and prayers likely composed over many centuries, and by various authors. The earliest psalms are attributed to King David or are written for King David, including the first 40, which are likely the original group of psalms. Many other psalms are attributed to, or written for Asaph, Solomon, Ethan, Moses, Jeremiah, Haggai, Zachariah, the sons of Korah, or the sons of Jehonadab. Some of the psalms have internal historical references that indicate the likely time-frame they were written in. King David is generally believed to have lived around 1000 BC by those who accept him as a historical figure, and Asaph, Solomon, and Ethan all lived around the same time, so those who accept the psalms as having been written by authors that they are attributed to, would generally place the origin of most of the texts to around 1000 BC. The life of Moses has been dated to anywhere between the 16ᵗʰ and 13ᵗʰ centuries BC, and the original sons of Korah lived at the same time, however, the sons of Korah were also the priests in Solomon's Temple before they were replaced by the Levites. Jehonadab lived during the reign of the Israelite King Jehu, who lived circa 800 BC, while Jeremiah's life is dated to circa 600 BC, and the lives of Haggai and Zachariah are dated to circa 500 BC. The earliest references to the Septuagint's Lord in the Psalms, treat the Lord as the Sun or refer to the Lord as living in the Sun. In the later psalms, the sun was a completely separate object from the Lord, which is consistent with the changing religion of the region recorded in both the Israelite and Judahite books of the Kingdoms and the archaeological record. 4ᵗʰ Kingdoms (Masoretic Kings) describes King Josiah's reforms in circa 625 BC. Shemesh was the Canaanite god of the sun, who was essentially the same as the Greek Helios before Josiah's reforms. Like Helios, Shemesh rode on a chariot pulled by four flying horses. The four horses are a reference to what are commonly called sundogs today, the refracted light that appears 22° to the left and right of the Sun, and in rare cases again at 44° when there are ice crystals in the atmosphere. The Psalms include many references to the Lord shining down from the sky, and the name of the Lord enduring as long as the sun. Psalms 18 claims that the Lord lives in the sun, suggesting he was something other than the sun, even in the early Psalms.
Septuagint: Judith by Scriptural Research Institute Pdf
The origin of the Book of Judith has been debated for thousands of years, and is often assumed to have been written in Greek as anti-Hellenic propaganda during the Maccabean Revolt. It isn’t clear why an anti-Hellenic book would have been written in Greek by an Aramaic-speaking people, however, no ancient copies of it survive in Hebrew, Aramaic, or Phoenician (Samaritan / Judahite). There are Hebrew translations, however, they are dated to the middle ages, 1000 years after the oldest surviving copies of the Judith found in the Septuagint. The Greek translations are remarkably consistent compared to the radically different versions of the Book of Tobit in the surviving copies of the Septuagint. The name of the king in the book of Judith is named Nebuchadnezzar, which was the name of the king of Babylon, between 605 and 562 BC. However, other than the name of the king, no other elements of the story indicate the story originated with the Babylonians. Nebuchadnezzar did not fight the Medes, and could not have killed the king of Media, as the two countries were close allies at the time, and under King Cyaxares the Median Empire reached its peak. Nebuchadnezzar didn’t launch a war against the Elamites, who in fact fell under the control of Cyaxares’s Median Empire. As the name Nebuchadnezzar was used to replace Achiacharos (Αχιαχαρος) in the book of Tobit, when the Sinaiticus version was simplified into the Vaticanus version, it’s likely that the name Nebuchadnezzar was simply used to replaces an older name as well. There are several indicators in the book that point to the original king being Ashurbanipal, the king of Assyria between 668 and 627 BC. Ashurbanipal did fight two wars against Elam, and virtually annihilated the Elamites in the second war. Ashurbanipal also invaded Media, and during the fighting the Median king Phraortes was killed, allowing Ashurbanipal to claim victory, even though he didn’t consolidate his victory and integrate Media back into the Assyrian Empire. When Ashurbanipal had launched the invasion of Media, in his 17ᵗʰ year, he ordered the local kings from across his empire to send troops to the war, but almost all refused, which was a general insurrection. Therefore, while committed to the war against Media, after defeating the Medians, he was eager to return to Assyria, and restore order to his empire.
Septuagint: 1ˢᵗ Kingdoms by Scriptural Research Institute Pdf
The four books of the Kingdoms are believed to have been translated into Greek and added to the Septuagint around 200 BC when a large number of refugees fled from the war in Judea and settled in Egypt. The four books of the Kingdoms would later become two books in the Masoretic Texts, the books of Samuel and Kings. Subsequent Latin and English translations of the Masoretic Texts labeled these books as 1ˢᵗ and 2ⁿᵈ Samuel, and 1ˢᵗ and 2ⁿᵈ Kings. The Septuagint's 1ˢᵗ Kingdoms is the book called 1ˢᵗ Samuel in most Catholic and Protestant Bibles, and 1ˢᵗ Kingdoms in Orthodox and Coptic Bibles. This version differs slightly from the later Masoretic book of Samuel, although all three are generally similar. Unlike the Masoretic version, Saul does not repeatedly meet David for the first time, meaning that either the Greeks simplified the Aramaic texts they translated, or the Masoretic version is based on a different version of 1ˢᵗ Kingdoms. While a Greek simplification of the text is the simplest explanation for the less-confusing narrative, it cannot explain why the Masoretic version has Saul meeting David for the first time in three unique stories, or, why the Greek translation has transliterated Hebrew words that are no longer in the Masoretic version. The origin of 1ˢᵗ Kingdoms, along with the other five books of Kingdoms and Paralipomena, is a matter of great debate among scholars. The Bava Basra tractate of the Talmud, reports that the first 25 chapters of Masoretic Samuel, and therefore the first 25 chapters of 1ˢᵗ Kingdoms, was written by the prophet Samuel, and the rest of Masoretic Samuel, which would be chapter 26 through 31 of 1ˢᵗ Kingdoms and the entire book of 2ⁿᵈ Kingdoms was written by the prophets Gad and Nathan. Samuel, Gad, and Nathan are all mentioned in 1ˢᵗ and 2ⁿᵈ Kingdoms, however, most biblical scholars have rejected the idea that they had anything to do with the authorship of these books for the past few hundred years. Almost all scholars in every era have agreed with the idea that the six books were based on the older, now lost, books of the Chronicles of the Kings of Samaria and Judea mentioned in the later books of Kingdoms. These six later books are generally accepted as having been written in the Babylonian or Persian era and then redacted in the Greek era or Hasmonean dynasty, however, the origin of the earlier works is a matter of debate. The language of 1ˢᵗ Kingdoms is archaic, and early sections dealing with Eli and Samuel read like a continuation of Judges, implying the original book of Judges continued until Saul seized power in 1037 BC.
Septuagint: Paralipomena by Scriptural Research Institute Pdf
The term Paralipomena, which means 'things left out,' is a general translation of Divrei-hayyamim, which means 'things in the days.' The books are a collection of texts from various eras of Israelite history, spanning the era of the old Israelite Kingdoms, circa 1000 BC, through the Persian conquest, of circa 539 BC. Scholars have debated the origin of the books throughout their history, and there is no consensus within Rabbinical literature, Christian literature, or modern scholarship. The general Rabbinical view is that the two books of Paralipomena were written by one author, as Divrei-hayyamim, and then translated into Greek. The dominant early Christian view was that the books were written by Ezra the Scribe, circa 350 BC, however, this view was generally abandoned in Western Europe during the Protestant Reformation. Modern scholarly analysis has no consensus, however, the books do themselves indicate the eras they were compiled, nevertheless, the authors remain unknown. Based on the references within 2ⁿᵈ Paralipomenon to the Egyptian king Osorkon I as a Kushite, parts of the book must have been compiled sometime between 943 and 716 BC, when Egypt was part of the Kushite Empire, while later sections of 2ⁿᵈ Paralipomenon must have been compiled sometime after 539 BC when Cyrus the Great conquered the Babylonian Empire. The surviving Hebrew text of Divrei-hayyamim does, however, contain a reference to the Temple in Jerusalem as the 'Temple of the Gods,' which means the original text of the book has to predate King Josiah's reforms of circa 625 BC, and likely predates King Hezekiah's similar reforms decades earlier. Both Hezekiah and Josiah are recorded as removing the idols of the gods from the temple, which had by all accounts been in the temple since it was built by King Solomon.
Septuagint: Judges by Scriptural Research Institute Pdf
The Book of Judges is very old, and the Song of Deborah may be the oldest surviving piece of Israelite literature. It uses some of the most archaic forms of Hebrew, and was likely composed in Canaanite before Hebrew became a defined dialect as this issue of dialect was part of the division between the Israelites during the battle between the Gileadites, east of the Jordan, and the Ephraimites from west of the Jordan. There is evidence that the book was either assembled or redacted in the Kingdom of Samaria. The region of the book also generally corresponds with the territory of the northern kingdom, both the region that had once been under Egyptian authority west of the Jordan, and the region east of the Jordan which had generally been independent of Egypt. The synchronizations between the Book of Judges and the records of Egypt are far too many to be overlooked or ignored. As almost all denominations of Christians and Jews agree that King Saul established his kingdom in 1037 BC, and the Septuagint's version of Judges includes 460 years of the land being ruled by Judges, or foreign kings, followed by an era of chaos when there was no king, the latest possible date the Exodus could have taken place was the 1500s BC, which supports the idea that the 10 plagues of Egypt were descriptions of the fallout and effects of the Minoan eruption which Egyptologists date to 1550 BC. According to Judges, 42 years later the Israelites invaded Samaria, (northern modern Israel and the Palestinian West Bank) under the leadership of Joshua, which would have been 1508 BC. The plan was already laid out in the Book of Joshua to occupy the entire land of Canaan, yet just three years later, when Joshua was 85 years old, the Israelites stopped their campaign, after having only occupied the cities in Samaria, this would have been in 1505 BC. The reason they stopped their invasion is not given, however, Egyptian records do explain it, as in the same year, 1505 BC, Pharaoh Thutmose I marched his army through Canaan to reconquer it for the Egyptian Empire. It had previously been under the control of the Hyksos Dynasty whose empire collapsed in the aftermath of the Minoan eruption. In 1550 BC, the Hyksos capital fell to the rival southern dynasty of Pharaoh Ahmose I, and the Hyksos retreated to their fortress of Sharuhen, near modern Gaza in the Palestinian Gaza Strip. This suggests the Hyksos maintained control over Canaan until Sharuhen fell to Ahmose I in 1540 BC. Ahmose I led an invasion of southern Canaan a few years later in an attempt to root out any remaining Hyksos. Egyptologists are not sure when this campaign was, placing it sometime between 1537 and 1527 BC. This campaign is not believed to have reached farther north than Byblos, in modern Lebanon, and did not result in any long-term political control over Canaan. Ahmose I's main goal seems to have been to destroy any remaining Hyksos in the region to ensure they did not try to recapture Egypt.
Septuagint: 1ˢᵗ Paralipomenon by Scriptural Research Institute Pdf
In the mid 3ʳᵈ century BC, King Ptolemy II Philadelphus of Egypt ordered a translation of the ancient Hebrew scriptures for the Library of Alexandria. The creation of the Septuagint resulted from this order. It is generally accepted that there were several versions of the ancient Hebrew and Samaritan scriptures before the translation of the Septuagint. The two books of the Paralipomena were translated into Greek and added to the Septuagint around 180 BC after a large number of refugees fled from the war in Judea and settled in Egypt. The two books of the Paralipomena were one book in the Masoretic Texts: the book of Divrei-hayyamim. Subsequent Latin translations were renamed 1ˢᵗ and 2ⁿᵈ Chronikon by Jerome in the 5ᵗʰ century AD. Subsequent English translations of the Old Testament labeled these books as 1ˢᵗ and 2ⁿᵈ Chronicles. The term Paralipomena, which means ‘things left out,’ is similar to the Hebrew name Divrei-hayyamim, which means ‘things in the days.’ The books are a collection of texts from various eras of Israelite history, spanning the era of the old Israelite Kingdoms, circa 1000 BC, through the Persian conquest, of circa 539 BC. Scholars have debated the origin of the books throughout their history, and there is no consensus within Rabbinical literature, Christian literature, or modern scholarship. The general Rabbinical view is that the two books of Paralipomena were written by one author, as Divrei-hayyamim, and then translated into Greek. The dominant early Christian view was that the books were written by Ezra the Scribe, circa 350 BC, however, this view was generally abandoned in Western Europe during the Protestant Reformation. Modern scholarly analysis has no consensus, however, the books do themselves indicate the eras they were compiled, nevertheless, the authors remain unknown. Based on the references within 1ˢᵗ Paralipomenon, the book was compiled sometime after 732 BC, when Tiglath-Pileser III deported the Reubenites, Gadites, and the people of Manasseh to other regions of the Assyrian Empire. The surviving Hebrew text of Divrei-hayyamim does, however, contain a reference to the Temple in Jerusalem as the ‘Temple of the Gods’, which means the original text of the book has to predate King Josiah’s reforms of circa 625 BC, and likely predates King Hezekiah’s similar reforms decades earlier. Both Hezekiah and Josiah are recorded as removing the idols of the gods from the temple, which had by all accounts been in the temple since it was built by King Solomon. The books of Paralipomena differ slightly from the later Masoretic book of Divrei-hayyamim, although the three are generally similar. In 200 BC the Greek Kingdom of Syria under the Seleucid Dynasty took Judea from Egypt and began an effort to Hellenize the Judeans, which included erecting a statue of Zeus in the Second Temple in Jerusalem and effectively banning traditional Judaism. This Hellenizing activity was partially successful, creating the Sadducee faction of Judaism, however, it also led the Maccabean Revolt in 165 BC, which itself created the independent Kingdom of Judea. This Kingdom had a tenuous alliance with the Roman Republic until General Pompey conquered Syria into the Roman Republic in 69 BC. Pomey’s goal was to liberate Greek-speaking communities in the Middle East that had fallen under the rule of non-Greeks when the Seleucids Syrian Empire had collapsed, and he carved up Judea, and Edom to the east, placing Greek-speaking cities under the protection of the Roman province of Syria. He also liberated several smaller communities that had been occupied by Judea, granting them self-government, including Ashdod, Yavne, Jaffa, Dora, Marissa, and Samaria.
Septuagint: 2ⁿᵈ Ezra by Scriptural Research Institute Pdf
Both the Greek translations of 1ˢᵗ and 2ⁿᵈ Ezra, and the Hebrew translation of Ezra (2ⁿᵈ Ezra), contain relics of an Aramaic source-text, unfortunately, the Aramaic Book of Ezra-Nehemiah is lost. The difference in the surviving Aramaic words within the Greek 1ˢᵗ Ezra, and Hebrew Ezra (Greek 2ⁿᵈ Ezra), it appears that the two versions of Ezra already existed in the Aramaic versions. The differences between 2ⁿᵈ Ezra and Masoretic Ezra are minimal, and could be accounted for as scribal notes, and the redaction of Simon the Zealot, who added the name Yahweh extensively to the ancient texts when he translated them into Hebrew. 1ˢᵗ Ezra, the less spiritual of the two versions of the Septuagint's Ezra, clearly dates to the Persian era, as it treats the Judahite Lord of the Temple in Jerusalem as another version of Ahura Mazda, the Zoroastrian God. Several Zoroastrian titles of Ahura Mazda are applied to the Judahite Lord, including King of Truth, and King of the Sky. Letters from the Persian Kings Cyrus II, Artaxerxes I, and Darius II, as included in the book, all of which were closely associated with Zoroastrianism, yet, referred to the Judahite Lord using titles generally associated with Ahura Mazda. In the Greek 1ˢᵗ Ezra and 2ⁿᵈ Ezra, as well as the Hebrew Ezra, the temple is described as being a Zoroastrian fire-temple, containing an eternal fire, which Nehemiah even referred to as burning naphtha, like the other fire-temples across the Persian Empire. As the books of Ezra includes a Letter from Cyrus dated to the first year of his rule over Babylon, this letter would date to 539 BC, however, the rest of the kings aren't always easy to distinguish from each other, as the Persian Empire had three kings named Darius, and four named Artaxerxes. The books of Ezra also describe several different groups of Judahites returning from Babylon, and in 2ⁿᵈ Ezra and Masoretic Ezra the stories repeat with different details, as once there must have been separate Aramaic books of Ezra and Nehemiah that contained different details. The first group of Judahites to return from Babylon, were sent by Cyrus II after he conquered Babylon in 539 BC. They were led by Zerubabbel ben Shealtiel, and the priest Jesus ben Jehozadak, although Sheshbazzar was listed as the 'chief of Judah.' Sheshbazzar is a Persian name that translates as 'fire-worshiper,' and so he could not have been an Israelite, and was likely the Persian military governor dispatched to Jerusalem to secure it for the Persian Empire. After they defeated the Babylonians, most regions of the Babylonian Empire attempted to become independent states, and Cyrus II spend the nine years after Babylon fell consolidating his empire, before dying in battle, without ever sending an expedition into Egypt, which had been part of the Babylonian Empire, and which he had theoretically conquered. Cyrus II's heir, Cambyses II did conquer Egypt, Nubia, and Cyrenaica, however, was assassinated before he could launch his planned invasion of Carthage. The books of Ezra all include a letter sent by Tattannu, the governor of Syria and Phoenicia, which inquired about the temple that Zerubbabel and the returned Judahites were building in Jerusalem, along with a replying letter from King Darius confirming that Cyrus authorized the temple's construction, and Darius further ordering the governor of Syria and Phoenicia to assist. This letter is sent during the era of Zerubbabel, who had been sent by Cyrus II, and therefore the king in question had to be Darius I, who ruled between 522 and 486. The beginning of his rule was only 17 years after King Cyrus II had sent Zerubbabel to Jerusalem, while Darius II would not assume the throne for another century.
Septuagint: Song of Songs by Scriptural Research Institute Pdf
The Song of Songs appears to be love poetry, exchanged between Solomon and one of his wives, however, is not clear who exactly the wife was. The wife describes herself as black, suggesting a Kushite woman. She also refers to herself as a Shulammitess, and makes clear she was not from Jerusalem. The town of Shunaam was located near the Jezreel Valley north of Mount Gilboa, in the tribal lands of Issachar at the time. It was also listed as one of the towns conquered by the Egyptian Pharaoh Thutmose III circa 1450 BC, and then again by Pharaoh Shoshenk I circa 925 BC, meaning there was a significant town was there for over 500 years. It was the hometown of King David’s last concubine, the 12-year-old Abishag, who Adonijah attempted to marry after David’s death, which suggests the author was Abishag the Shulamite. If this song was the work of Abishag, it means that it would date to the time of Solomon, and imply she was one of Solomon’s wives or concubines. The geography of the Song of Songs is curious, as it seems focused on northern Israel and southern Lebanon, not Judea. Jerusalem is mentioned repeatedly but as part of the phrase ‘daughters of Jerusalem,’ which is a group the author clearly does not see herself as being a part of. This suggests that she was living in the north, possibly in the palace Solomon built in the mountains of Lebanon, and saw the daughters of Jerusalem as her rivals for his affection.
Septuagint: Wisdom of Solomon by Scriptural Research Institute Pdf
The final version of the Septuagint was published in 132 BC, which included the Wisdom of Solomon, a book of wisdom credited to King Solomon, circa 950 BC. This book was never copied by the Masoretes, and no fragments of it have been found among the Dead Sea Scrolls, indicating it was not used much in Judea, if at all. A Syriac version of it is included in the Peshitta, the Syrian Orthodox Bible, which the Syrian Orthodox Church has always claimed was transcribed from the Aramaic text that the Jews translated into Hebrew, however, most modern scholars believe the Peshitta was a Syriac translation of the Septuagint. As a result, Wisdom of Solomon is a text that cannot be proven to have existed earlier than 132 BC, when it appeared in the Septuagint, and some scholars have concluded it was written in Greek at the Library of Alexandria. Wherever it was written, it is a very un-Jewish Israelite text, which contradicts, and occasionally even attacks the Torah. These contradictions are often interpreted as indicators that the writer was not particularly knowledgeable regarding the Torah, suggesting a Hellenized Jew, and therefore, it is generally assumed the book was written shortly before its inclusion in the Septuagint. All of these assumptions are, of course, based on the underlying assumption that Judaism was already standardized before the Greek Era. The books of Maccabees tell a very story. Given the complex religious history of the Second Temple Era, and the fact that none of the Israelites in Elephantine appear to have even heard of Moses in the 5th-century BC, the Wisdom of Solomon does not seem out of place or anachronistic at all, and dismissing it based on contradictions with the Torah seems completely invalid. The Wisdom of Solomon itself appears to have been redacted before the Greek translation, as the first half is about the spirit of wisdom, Sophia in Greek, who is credited with actually doing most of what God (or Yahweh in the Masoretic Text) was credited with doing in the Torah, however, this changes abruptly to crediting the Lord in chapter 11, and Sophia disappears entirely from the rest of the book. Chapter 11 was also the beginning of what scholars call the ‘history’ section of the book, which generally retold the history found in the Torah up until the exodus from Egypt, however, with some differences. One significant difference was the identification of the Lord as the Sun in chapter 16.