APOCRYPHA: the HIDDEN WRITINGS ______Men’S Ministries International
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Apocrypha, Part 1
Understanding Apocrypha, Part 1 Sources: Scripture Alone, James R. White, 112-119 The Journey from Texts to Translations: The Origin and Development of the Bible, Paul D. Wegner, 101-130 The Doctrine of the Word of God, John M. Frame, 118-139 Can We Still Believe the Bible? An Evangelical Engagement with Contemporary Questions, by Craig L. Blomberg, 43-54 How We Got the Bible, Neil R. Lightfoot, 152-156 “The Old Testament Canon, Josephus, and Cognitive Environment” by Stephen G. Dempster, in The Enduring Authority of the Christian Scriptures, D.A. Carson, editor, 321-361 “Reflections on Jesus’ View of the Old Testament” by Craig L. Blomberg, in The Enduring Authority of the Christian Scriptures, D.A. Carson, editor, 669-701 “The Canon of the Old Testament” by R.T. Beckwith, in The Origin of the Bible, edited by F.F. Bruce, J.I. Packer, Philip Comfort, Carl F.H. Henry, 51-64 “Do We Have the Right Canon?” by Paul D. Wegner, Terry L. Wilder, and Darrell L. Bock, in In Defense of the Bible: A Comprehensive Apologetic for the Authority of Scripture, edited by Steven B. Cowan and Terry L. Wilder, 393-404 Can I Really Trust the Bible?, Barry Cooper, 49-53 Establishing Our Time Frame What are apocryphal books? The word “apocrypha” refers to something hidden (Protestants and Catholics differ on why the term is applied to particular books). It is a general term often used for books not in the biblical canon (apocryphal books), but is also used by Protestants as a specific term for the books officially canonized by the Roman Catholic Church (The Apocrypha). -
Syllabus, Deuterocanonical Books
The Deuterocanonical Books (Tobit, Judith, 1 & 2 Maccabees, Wisdom, Sirach, Baruch, and additions to Daniel & Esther) Caravaggio. Saint Jerome Writing (oil on canvas), c. 1605-1606. Galleria Borghese, Rome. with Dr. Bill Creasy Copyright © 2021 by Logos Educational Corporation. All rights reserved. No part of this course—audio, video, photography, maps, timelines or other media—may be reproduced or transmitted in any form by any means, electronic or mechanical, including photocopying, recording or by any information storage or retrieval devices without permission in writing or a licensing agreement from the copyright holder. Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. 2 The Deuterocanonical Books (Tobit, Judith, 1 & 2 Maccabees, Wisdom, Sirach, Baruch, and additions to Daniel & Esther) Traditional Authors: Various Traditional Dates Written: c. 250-100 B.C. Traditional Periods Covered: c. 250-100 B.C. Introduction The Deuterocanonical books are those books of Scripture written (for the most part) in Greek that are accepted by Roman Catholic and Eastern Orthodox churches as inspired, but they are not among the 39 books written in Hebrew accepted by Jews, nor are they accepted as Scripture by most Protestant denominations. The deuterocanonical books include: • Tobit • Judith • 1 Maccabees • 2 Maccabees • Wisdom (also called the Wisdom of Solomon) • Sirach (also called Ecclesiasticus) • Baruch, (including the Letter of Jeremiah) • Additions to Daniel o “Prayer of Azariah” and the “Song of the Three Holy Children” (Vulgate Daniel 3: 24- 90) o Suzanna (Daniel 13) o Bel and the Dragon (Daniel 14) • Additions to Esther Eastern Orthodox churches also include: 3 Maccabees, 4 Maccabees, 1 Esdras, Odes (which include the “Prayer of Manasseh”) and Psalm 151. -
“Not As the Gentiles”: Sexual Issues at the Interface Between Judaism And
Preprints (www.preprints.org) | NOT PEER-REVIEWED | Posted: 16 July 2018 doi:10.20944/preprints201807.0284.v1 Peer-reviewed version available at Religions 2018, 9, 258; doi:10.3390/rel9090258 Article “Not as the Gentiles”: Sexual Issues at the Interface between Judaism and its Greco-Roman World William Loader, Murdoch University, [email protected] Abstract: Sexual Issues played a significant role in Judaism’s engagement with its Greco-Roman world. This paper will examine that engagement in the Hellenistic Greco-Roman era to the end of the first century CE. In part sexual issues were a key element of demarcation between Jews and the wider community, alongside such matters as circumcision, food laws, sabbath keeping and idolatry. Jewish writers, such as Philo of Alexandria, make much of the alleged sexual profligacy of their Gentile contemporaries, not least in association with wild drunken parties, same-sex relations and pederasty. Jews, including the emerging Christian movement, claimed the moral high ground. In part, however, matters of sexuality were also areas where intercultural influence is evident, such as in the shift in Jewish tradition from polygyny to monogyny, but also in the way Jewish and Christian writers adapted the suspicion and sometimes rejection of passions characteristic of some popular philosophies of their day, seeing them as allies in their moral crusade. Keywords: sexuality; Judaism; Greco-Roman 1. Introduction When the apostle Paul wrote to his recently founded community of believers that they were to behave “not as the Gentiles” in relation to sexual matters (1 Thess 4:5), he was standing in a long tradition of Jews demarcating themselves from their world over sexual issues. -
Linguistic Observations on the Hebrew Prayer of Manasseh from the Cairo Genizah
Linguistic Observations on the Hebrew Prayer of Manasseh from the Cairo Genizah Wido van Peursen 1 Introduction Among the so-called magical texts from the Cairo Genizah edited by Peter Schäfer and Shaul Shaked, the Cambridge fragments T.-S. K 1.144, T.-S. K 21.95, and T.-S. K 21.95P constitute a manuscript containing various prayers, most of which have “a mystico-magical character.”1 Among these prayers we find a Hebrew version of the Prayer of Manasseh2 previously known in Greek and Syriac.3 There is no relationship with Manasseh’s prayer found at Qumran (4Q381 33 8–11) edited by Eileen Schuller4 and investigated by William M. Schniedewind.5 One of the very few studies on the Genizah text is an article by 1 Abbreviations: BH = Biblical Hebrew; CH = Classical Hebrew (including BH and QH); MH = Mishnaic Hebrew; RH = Rabbinic Hebrew; QH = Qumran Hebrew; PrMan = Prayer of Manasseh; PrMan-Heb = The Hebrew text of the Prayer of Manasseh from the Cairo Genizah; DCH = D. J. A. Clines, ed., Dictionary of Classical Hebrew; HALOT = Koehler, Baumgartner, Stamm, eds., The Hebrew and Aramaic Lexicon of the Old Testament. We use “MH” if the dis- tinction between the Tannaitic Hebrew and Amoraic Hebrew is applicable, and “RH” if that distinction does not apply. 2 Peter Schäfer and Shaul Shaked, eds., Magische Texte aus der Kairoer Geniza (3 vols.; TSAJ 42,64,72; Tübingen: Mohr Siebeck, 1994–1997), 2:27–78, PrMan on pp. 32 (text) and 53 (translation). 3 Also in other languages, but the other versions depend either on the Greek or on the Syriac text. -
Canons of the Hebrew Bible/Old Testament
Canons of the Hebrew Bible/Old Testament JEWISH TANAKH* PROTESTANT CATHOLIC ORTHODOX OLD TESTAMENT* OLD TESTAMENT* OLD TESTAMENT* Torah (Law or Instruction) The Five Books of Moses Pentateuch Pentateuch Bereshit (In the Beginning) Genesis Genesis Genesis Shemot (Names) Exodus Exodus Exodos VaYiqra (He summoned) Leviticus Leviticus Leuitikon BeMidbar (In the wilderness) Numbers Numbers Arithmoi Devarim (Words) Deuteronomy Deuteronomy Deuteronomion Nevi’im (Prophets) Historical Books Historical Books Histories Iesous Naue Yehoshua (Joshua) Joshua Josue Kritai (Judges) Shofetim (Judges) Judges Judges Routh Shemuel (Samuel) Ruth Ruth 1 Basileion (1 Reigns) Melachim (Kings) 1 Samuel 1 Kings (1 Samuel) 2 Basileion (2 Reigns) 2 Samuel 2 Kings (2 Samuel) 3 Basileion (3 Reigns) Yeshayahu (Isaiah) 1 Kings 3 Kings (1 Kings) 4 Basileion (4 Reigns) Yirmeyahu (Jeremiah) 2 Kings 4 Kings (2 Kings) 1 Paralipomenon (1 Supplements) Yechezkel (Ezekiel) 1 Chronicles 1 Paralipomenon 2 Paralipomenon (2 Supplements) 2 Chronicles 2 Paralipomenon Tere Asar (The Twelve) 1 Esdras (= 3 Esdras in the Ezra 1 Esdras (Ezra) Vulgate; parallels the conclusion Hoshea (Hosea) Nehemiah 2 Esdras (Nehemiah) of 2 Paralipomenon and 2 Esdras) Yoel (Joel) Esther Tobias 2 Esdras (Ezra+Nehemiah) Amos (Amos) Judith Esther (long version) Ovadyah (Obadiah) Poetic and Wisdom Books Esther (long version) Ioudith Yonah (Jonah) 1 Maccabees Job Tobit Michah (Micah) 2 Maccabees Psalms 1 Makkabaion Nachum (Nahum) Proverbs 2 Makkabaion Chavakuk (Habakkuk) Poetic and Wisdom Books Ecclesiastes -
Abraham's Uncircumcised Children
ABRAHAM’S UNCIRCUMCISED CHILDREN: THE ENOCHIC PRECEDENT FOR PAUL’S PARADOXICAL CLAIM IN GALATIANS 3:29 by Amy Genevive Dibley A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union in Near Easter Religions in the Graduate Division of the University of California at Berkeley Committee in charge: Professor LeAnn Snow Flesher, Chair Professor Daniel Boyarin Professor Eugene Eung-Chun Park Professor Yair Zakovitch Professor Erich S. Gruen Fall 2013 ABSTRACT Abraham’s Uncircumcised Children: The Enochic Precedent for Paul’s Paradoxical Claim in Galatians 3:29 by Amy Genevive Dibley Joint Doctor of Philosophy with Graduate Theological Union in Near Easter Religions in the Graduate Division University of California, Berkeley Professor LeAnn Snow Flesher, Chair This study proposes the Book of Dreams as the precedent for Paul’s program of gentile reclamation qua gentiles predating the composition of the Epistles by two centuries. 1 Dedication To my husband Peter, for whom the words loving and supportive and partnership hardly begin to encompass the richness of our journey together through this process. For our girls, Langsea and Lucia (5 and 4 years old as I submit this), who when playing “mommy” pause from dressing and feeding baby dolls to write their own dissertations. In thanks to the women of First Covenant Church in Rockford, Illinois and Kerry Staurseth (Langsea’s godmother) who watched those most precious to me so that this first child could at last be born, proving that it also takes a village to write a dissertation. -
Possible Misreading in 1 Maccabees 7:34 in Light of Its Biblical Model
JBL 138, no. 4 (2019): 777–789 https://doi.org/10.15699/jbl.1384.2019.5 Possible Misreading in 1 Maccabees 7:34 in Light of Its Biblical Model matan orian [email protected] Center for the Study of Conversion and Inter-Religious Encounters, Ben-Gurion University of the Negev, Beer Sheva, 8410501, Israel First Maccabees 7:34 employs four verbs to describe the offensive speech by Nicanor, the Seleucid general, addressed to the Jewish elders and priests. The third verb indicates that Nicanor defiled his audience. While this has led scholars to associate 1 Maccabees with the Jewish concept of gentile impurity, several factors suggest that, at this point, an error found its way into the Greek translation from the original Hebrew. The present argument comprises three steps. First, I use the biblical Sennacherib story, featured in the background of the Nicanor episode in 1 Maccabees, as a means of reconstructing the relevant original Hebrew verb employed by 1 Maccabees. Second, I suggest a possible misreading of one letter on the part of the Greek translator. Finally, I propose that a similar, earlier verse in 1 Maccabees, 1:24b, may have been conducive to the translator’s commission of this mistake, thus offering an insight into his way of thinking. I. A Verb Clearly out of Context First Maccabees 7:34 employs four verbs to describe the insulting nature of the speech by Nicanor, the Seleucid general, directed at the Jewish elders and the priests of the Jerusalem temple who emerged from the temple to greet him: “he mocked them, derided them, defiled them, and spoke arrogantly” (ἐμυκτήρισεν αὐτοὺς καὶ κατεγέλασεν αὐτῶν καὶ ἐμίανεν αὐτοὺς καὶ ἐλάλησεν ὑπερηφάνως).1 The third verb, “defile,” plainly differs from the other verbs in this verse: it does not relate to the nature of the speech but rather to a cultic or ritual consequence of some physical act committed by Nicanor. -
Katell Berthelot Introduction
ELECTRUM * Vol. 21 (2014): 73–85 doi: 10.4467/20800909EL.14.001.2780 www.ejournals.eu/electrum JUDAS MACCABEUS’ WARS AGAINST JUDAEA’S NEIGHBOURS IN 1 MACCABEES 5: A REASSESSMENT OF THE EVIDENCE Katell Berthelot CNRS / Aix-Marseille University Abstract: The fi fth chapter of the First Book of Maccabees recounts a whole range of wars waged by Judas Maccabeus against Judaea’s neighbours, who are depicted as threatening the lives of the Jews living in their midst. The account of these punitive expeditions contains the only explicit reference found in the book to an anathema (ḥerem) against a foreign people, a reference which has led some scholars to see Judas as re-enacting the biblical prescription of the ḥerem against the Canaanites. In contrast with this interpretation, the present article argues that the description in 1 Maccabees 5 is highly literary and rhetorical, and that it is part of a strategy which aims at pre- senting Judas as the heir of the fi rst kings of Israel. In particular, a careful literary analysis shows that nearly all the differences between the accounts in 1 and 2 Maccabees can be explained by tak- ing into consideration the project of the author to present Judas’s military expeditions in the light of Saul’s campaigns, following 1 Samuel 10–15 (especially 14:47–48). Given the indebtedness of 1 Maccabees 5 toward such biblical traditions, the historicity of Judas’s wars against Judaea’s neighbours should be re-assessed. Key words: history of Second Temple Judaism, Hasmoneans, 1 Maccabees 5, Judas Maccabeus, wars, biblical models, Saul. -
PDF Generated By
OUP UNCORRECTED PROOF – FIRSTPROOFS, Fri Feb 20 2015, NEWGEN View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Goldsmiths Research Online Chapter 8 The Apocrypha in Early Modern England Ariel Hessayon Q. Are the Apocrypha Books to be owned as Gods Word? A. No. Every word of God is pure: add thou not unto his words, least he reprove thee, and thou be found a lyar (Proverbs 30:5–6).1 Protestantism is a religion based on an anthology: the Bible. English Protestants, how- ever, generally accepted fewer holy books than Catholics. Scripture alone, rather than the papacy or church councils, was paramount. Yet which scriptures were to be accepted and which rejected was no straightforward matter. This chapter begins with a brief account of how and why certain Jewish writings came to be regarded as apocryphal, highlighting the crucial contribution Jerome’s contentious canonical theory would play. It also underscores the fact that the Apocrypha was a Protestant construction, one moreover that reflected the privileging of Jewish texts available in Hebrew over those then extant in Greek. For the gradual evolution of the Apocrypha as a distinct corpus was partially a by-product of the humanist return to the sources—specifically Hebrew. Previous studies of the Apocrypha in early modern England have tended to stress two points: first, that the removal of these books from the Old Testament was unauthor- ized, lacking explicit royal and ecclesiastical sanction; secondly, that their influence was greater than commonly recognized. Here I want to suggest that in addition the Apocrypha was important because of its inherent potential to exacerbate religious conflict—not just between Catholics, Lutherans and Calvinists, but also between moderate churchmen and puritans. -
Hanukkah and Purim: Similar Yet Different
Mon 7, 14, 21, 28 Nov 2016 / 6, 13, 20, 27 Heshvan 5777 B”H Dr Maurice M. Mizrahi Course for Jewish Community Center of Northern Virginia Hanukkah and Purim: Similar yet Different Introduction -Hanukkah and Purim, the next two holidays, are not in Torah: Both are rabbinic. -Torah only has Rosh Hashanah, Yom Kippur, and the three pilgrimage festivals – Pessah, Shavuot and Sukkot. -Both colorful – stay in mind of kids. -Both celebrate Jewish victory over persecution. -Both miraculous: We recite Al HaNissim on both. -Both so important rabbis turned their observance into post-Torah (rabbinic) commandments. YET: -The story of Purim has a book in the Bible (Esther), a tractate in the Talmud (Megillah) and a volume in the Midrash (Esther Rabbah). Hanukkah has none of them. It rates only a few mentions in Talmud [Shabbat 21a-24a], as an appendage to a discussion of what wicks and oils one can use for Shabbat lights. -The Book of Esther does not mention God, yet is in the Bible; the Books of Maccabees do, yet are not in the Bible. -The story of Purim is not known outside the Bible, yet is in the Bible. The events of Hanukkah are known outside the Bible, yet are not in the Bible. -Hallel (psalms of praise for God) recited on Hanukkah, but not Purim. -Hanukkah began with the physical (armed rebellion) and ended with the spiritual (rededication of the Temple). Purim began with the spiritual (prayer and fasting) and ended with the physical (armed resistance to killers). -On Purim, persecutors wanted to kill ALL the Jews. -
Unraveling the Mystery of the Old Testament Canon
'.i rr:c $16:fr'ref , !L 1. ) tr, /LL , J.,t, - \t1ft, I \ryTI(}DH,Cil}E,S? Unraveling the Mystery of the Olcl Testament Canon to limit the their owlt faith for the Pharisees hcgitn. there ample. the Dead Sea scrolls, cotltaining rcn thc Chtrlclr tlrc books tlrey witnted to iltclude in thcir 'l'estatneltt saciecl tcxts ol lhc Esscrrc scct of 'ltrdaisrrt' were rlo New citlloll. Like the early ' Masorctic, Sanrari- revisccl Ilebrew Old'I'estarnent texts show evidencc tl['tltc hooks. Church, ihe Jews of Christ's tiure were not tan, antl [.,XX text bases. alortc wcrc trscd irs ScriP- particular set ol texts (be- the lall of Jerusaletn united atottncl a Testament used in the early tlowever. with ture. l-he Okl pro- yoncl the Tbrah, that is). They were orga- Rouran world was in AD 70. an intense stattdardization Cltrrch throughout the irized around a liturgical life in the temple cess begatr. Only the Pharisee ancl the not tlre l{ebrew Old Testametlt, Llut a trans- liturgical life, they survived this ancl synagogue' For this Testament into Creek Samaritirn sects of Judaistn lation of the Olcl 'lestatnent came to use texts in the services' However' 'Ihe process. 'l'he collection of Old callccl the Septtragint (LXX)' LXX the production bccrrrne thc the liturgical life prececled Alexarldria cluritrg lhc irooks into wltat cvcttttlally ' s as trlttrslatctl in of the texts ancl formed their conteit' [Iis- in the Masoletic text was begun by thc l)harisees reign of Ptolerlry II Philadelplltts as the .lewish faith cleveloped in Ctlttttcil ttl'.larrrnia, -
The Book of Enoch and Second Temple Judaism. Nancy Perkins East Tennessee State University
East Tennessee State University Digital Commons @ East Tennessee State University Electronic Theses and Dissertations Student Works 12-2011 The Book of Enoch and Second Temple Judaism. Nancy Perkins East Tennessee State University Follow this and additional works at: https://dc.etsu.edu/etd Part of the History of Religion Commons Recommended Citation Perkins, Nancy, "The Book of Enoch and Second Temple Judaism." (2011). Electronic Theses and Dissertations. Paper 1397. https://dc.etsu.edu/etd/1397 This Thesis - Open Access is brought to you for free and open access by the Student Works at Digital Commons @ East Tennessee State University. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ East Tennessee State University. For more information, please contact [email protected]. The Book of Enoch and Second Temple Judaism _____________________ A thesis presented to the faculty of the Department of History East Tennessee State University In partial fulfillment of the requirements for the degree Masters of Arts in History _____________________ by Nancy Perkins December 2011 _____________________ William D. Burgess Jr., PhD, Chair Keith Green, PhD Henry Antkiewicz, PhD Keywords: Book of Enoch, Judaism, Second Temple ABSTRACT The Book of Enoch and Second Temple Judaism by Nancy Perkins This thesis examines the ancient Jewish text the Book of Enoch, the scholarly work done on the text since its discovery in 1773, and its seminal importance to the study of ancient Jewish history. Primary sources for the thesis project are limited to Flavius Josephus and the works of the Old Testament. Modern scholars provide an abundance of secondary information.