The Deuterocanonical Books Deuterocanonical Books Meaning of Deuterocanonical? Which Books? When Written? What Language? Deuterocanonical Books
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Old Testament Order of Prophets
Old Testament Order Of Prophets Dislikable Simone still warbling: numbing and hilar Sansone depopulating quite week but immerse her alwaysthrust deliberatively. dippiest and sugar-caneHiro weep landward when discovers if ingrained some Saunder Neanderthaloid unravelling very or oftener finalizing. and Is sillily? Martino And trapped inside, is the center of prophets and the terms of angels actually did not store any time in making them The prophets also commanded the neighboring nations to live in peace with Israel and Judah. The people are very easygoing and weak in the practice of their faith. They have said it places around easter time to threaten judgment oracles tend to take us we live in chronological positions in a great fish. The prophet describes a series of calamities which will precede it; these include the locust plague. Theologically it portrays a cell in intimate relationship with the natural caution that. The band Testament books of the prophets do not appear white the Bible in chronological order instead and are featured in issue of size Prophets such as Isaiah. Brief sight Of Roman History from Her Dawn if the First Punic War. He embodies the word of God. Twelve minor prophets of coming of elijah the volume on those big messages had formerly promised hope and enter and god leads those that, search the testament prophets? Habakkuk: Habakkuk covered a lot of ground in such a short book. You can get answers to your questions about the Faith by listening to our Podcasts like Catholic Answers Live or The Counsel of Trent. Forschungen zum Alten Testament. -
Wisdom in Daniel and the Origin of Apocalyptic
WISDOM IN DANIEL AND THE ORIGIN OF APOCALYPTIC by GERALD H. WILSON University of Georgia, Athens, Georgia 30602 In this paper, I am concerned with the relationship of the book of Daniel and the biblical wisdom literature. The study draws its impetus from the belief of von Rad that apocalyptic is the "child" of wisdom (1965, II, pp. 304-15). My intent is to test von Rad's claim by a study of wisdom terminology in Daniel in order to determine whether, in fact, that book has its roots in the wisdom tradition. Adequate evidence has been gathered to demonstrate a robust connection between the nar ratives of Daniel 1-6 and mantic wisdom which employs the interpreta tion of dreams, signs and visions (Millier, 1972; Collins, 1975). Here I am concerned to dispell the continuing notion that apocalyptic as ex hibited in Daniel (especially in chapters 7-12) is the product of the same wisdom circles from which came the proverbial biblical books of Proverbs, Ecclesiastes, Job and the later Ben Sirach. 1 I am indebted to the work of Why bray ( 1974), who has dealt exhaustively with the terminology of biblical wisdom, and to the work of Crenshaw (1969), who, among others, has rightly cautioned that the presence of wisdom vocabulary is insufficient evidence of sapiential influence. 2 Whybray (1974, pp. 71-154) distinguishes four categories of wisdom terminology: a) words from the root J:ikm itself; b) other characteristic terms occurring only in the wisdom corpus (5 words); c) words char acteristic of wisdom, but occurring so frequently in other contexts as to render their usefulness in determining sapiential influence questionable (23 words); and d) words characteristic of wisdom, but occurring only occasionally in other OT traditions (10 words). -
Scenes from the Old Testament Susanna and the Elders 6 March
Scenes from the Old Testament Susanna and the Elders 6 March 2016 The Dean of St Edmundsbury Daniel 13 The man that looks on glass, on it may stay his eye Or if he pleaseth, through it pass, and then the heavens espy. The stained glass in St Edmundsbury Cathedral is largely Victorian – good quality, of course; but not the old mediaeval images that throughout Suffolk were destroyed by William Dowsing and his iconoclastic crew in the seventeenth century. They rampaged through village and church, smashing that which was idolatrous to their eyes, seeking the purity of clear glass, unadulterated by corrupting images, to mediate the pure gospel, now revealed in plain English. At the Cathedral one window remains of mediaeval origin. You’ll see it as you enter, straight ahead of you, in the South West corner. The bottom half shows the story of Susanna and the elders, or judges, who falsely accuse her of adultery. It’s a story from the thirteenth chapter of Daniel, which you’ll find in the Apocrypha, that selection of books that isn’t found in Protestant versions – literally, the hidden Bible. Nevertheless, it’s a story that is familiar throughout the history of visual art. It gave artists the opportunity to please their patrons, after all, with a biblical character, a very delicate woman and beauteous to behold, suggestively, provocatively portrayed, washing herself, naked. A virtuous, married woman; her virtue and unattainability intensifying her allure, of course. A story for the responsible elders of any age: a reminder to keep their attention pure, even as they are titivated; not to succumb to the temptations of lust, of easy gratification. -
Roman Defence Sites on the Danube River and Environmental Changes
Structural Studies, Repairs and Maintenance of Heritage Architecture XIII 563 Roman defence sites on the Danube River and environmental changes D. Constantinescu Faculty Material’s Science and Engineering, University Politehnica of Bucharest, Romania Abstract There are many things to learn from the past regarding ancient settlements, the ancient organization of cities, the structures of the buildings and concerning the everyday life of our ancestors. There are numerous sites along the Danube River which were once included in the economic and defensive system of the Roman Empire. Many of them are not well known today or studies are in their very early stages. Sucidava is an example of a Daco-Roman historical defence site, situated on the north bank of the Danube. The ancient heritage site covers more than two hectares; comprising the Roman-Byzantine basilica of the 4th century, the oldest place of worship north of the Danube, the building containing the hypocaust dates from the late 6th century AD, Constantine the Great portal bridge, to span the Danube river, the gates linking the bridge and city, a Roman fountain dating from the 2nd century AD. This entire defensive and communication system stands as a testimony to the complexity of an historical conception. However, how was it possible that such sophisticated structures have been partially or totally destroyed? Certainly not only economic and military aspects might be a likely explanation. The present article considers the evolution of the sites from cultural ecology point of view, as well as taking into consideration environmental and climatic changes. Doubtless, the overall evolution of this site is not singular. -
The King Who Will Rule the World the Writings (Ketuvim) Mako A
David’s Heir – The King Who Will Rule the World The Writings (Ketuvim) Mako A. Nagasawa Last modified: September 24, 2009 Introduction: The Hero Among ‘the gifts of the Jews’ given to the rest of the world is a hope: A hope for a King who will rule the world with justice, mercy, and peace. Stories and legends from long ago seem to suggest that we are waiting for a special hero. However, it is the larger Jewish story that gives very specific meaning and shape to that hope. The theme of the Writings is the Heir of David, the King who will rule the world. This section of Scripture is very significant, especially taken all together as a whole. For example, not only is the Book of Psalms a personal favorite of many people for its emotional expression, it is a prophetic favorite of the New Testament. The Psalms, written long before Jesus, point to a King. The NT quotes Psalms 2, 16, and 110 (Psalm 110 is the most quoted chapter of the OT by the NT, more frequently cited than Isaiah 53) in very important places to assert that Jesus is the King of Israel and King of the world. The Book of Chronicles – the last book of the Writings – points to a King. He will come from the line of David, and he will rule the world. Who will that King be? What will his life be like? Will he usher in the life promised by God to Israel and the world? If so, how? And, what will he accomplish? How worldwide will his reign be? How will he defeat evil on God’s behalf? Those are the major questions and themes found in the Writings. -
The Apocrypha1!Deuterocanonical Books: an Evangelical View
XIV lated widely in the Hellenistic church, many have argued that (a) the Septuagint represents an Alexandrian (as opposed to a Palestinian) canon, and that (b) the early church, using a Greek Bible, there fore clearly bought into this alternative canon. In any case, (c) the Hebrew canon was not "closed" until Jamnia (around 85 C.E.), so the earliest Christians could not have thought in terms of a closed Hebrew The Apocrypha1!Deuterocanonical Books: canon. "It seems therefore that the Protestant position must be judged a failure on historical grounds."2 An Evangelical View But serious objections are raised by traditional Protestants, including evangelicals, against these points. (a) Although the LXX translations were undertaken before Christ, the LXX evidence that has D. A. CARSON come down to us is both late and mixed. An important early manuscript like Codex Vaticanus (4th cent.) includes all the Apocrypha except 1 and 2 Maccabees; Codex Sinaiticus (4th cent.) has Tobit, Judith, Evangelicalism is on many points so diverse a movement that it would be presumptuous to speak of the 1 and 2 Maccabees, Wisdom, and Ecclesiasticus; another, Codex Alexandrinus (5th cent.) boasts all the evangelical view of the Apocrypha. Two axes of evangelical diversity are particularly important for the apocryphal books plus 3 and 4 Maccabees and the Psalms of Solomon. In other words, there is no evi subject at hand. First, while many evangelicals belong to independent and/or congregational churches, dence here for a well-delineated set of additional canonical books. (b) More importantly, as the LXX has many others belong to movements within national or mainline churches. -
INTRODUCTION Toward the Middle of the Third Century , Julius Africanus Sent a Letter to Origen, Chiding the Great Scholar for Em
chapter one INTRODUCTION Toward the middle of the third century ce, Julius Africanus sent a letter to Origen, chiding the great scholar for employing the Story of Susanna in debate with another Christian.1 Though the two Greek versions of Daniel used by Christians at the time both included Susanna, Africanus points to several problems with the story, including its absence from the Jewish ver- sion of Daniel and the presence of Greek puns in the story, which proves that it is not a translation from Hebrew.2 For these reasons, according to Africanus, Christians should reject the story as a genuine part of Daniel; indeed, they should consider it spurious (κίβδηλος) and a recent fabrication (νεωτερικὸς καὶ πεπλασµένος; §2).3 Origen responds with a detailed refuta- tion of each of Africanus’ points, especially the suggestions that the Chris- tian OT should mimic the Jewish Bible and that the Story of Susanna could not have been written in Hebrew. The sophisticated argumentation of these two early Christian biblical critics has impressed their modern counter- parts: Walther Reichardt hailed Africanus’ letter as a model of philological research, while Gilles Dorival declared Origen’s letter to have few rivals in the history of biblical studies.4 1 The most recent edition of the correspondence is N. de Lange (ed.), Origène, La Lettre à Africanus sur l’histoire de Suzanne, in Origène, Philocalie, 1–20: Sur les Écritures, SC 302 (ed. M. Harl; Paris, 1983), 469–578; on the date of the correspondence, see pp. 498–501. For a biographical sketch of Africanus, see Iulius Africanus Chronographiae: The Extant Fragments, GCS NF 15 (ed. -
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. -
A Sarc O P Hagu S F Rom T H E Family of Herodes Atticus
HESPERIA 70 (200I) ICONOG RAPHY Pages46z-492 AND THE DYNAMIGS O F PATRO NAG E A SARCO P HAGU S FROM T H E FAMILYOF HERODESATTICUS ABSTRACT A sarcophagusfiom the estateof HerodesAtticus in Kephisiacommemo- ratesthe intimate connections ofthe familywiththe cityof Sparta,the Battle of Marathon,and the cultstatue of Nemesisat Rhamnous.Theiconographic allusionsto Marathonalso reflect the prioritiesof the SecondSophistic, an intellectualmovement that appealed to the pastto establishcultural and po- liticalsuperiority. The unusualand meaningfill decorative program suggests thatthe family commissioned this sarcophagus. The earlierview that the more unusualAttic sarcophagiwere prefabricated, but that theirthemes simply provedunpopular, should be modifiedin lightof this study. INTRODUCTION In Septemberof 1866,during the construction of a housein the Kephisia suburbof Athens,workers discovered a marbleburial chamber, roughly squarein plan.1Robbers had long since plundered the chamber, removing thedeceased and most ofthe portable possessions. In 1866,the significant remainingartifacts included four carved marble sarcophagi and only a handfillof smallobjects.2 Otto Benndorf,who wrotethe firstcomplete descriptionof the chamberand its contents,was also the firstto suggest 1. I thankthe Universityof Mich- andNeel Smithfor discussing with me this study,still stand in the tomb iganfor support that allowed me to someof the ideaspresented here. Photo- today.Cramped space in the tomb undertakepreliminary research in graphswere kindly provided byJan San- makesit difficultto providea complete Athensfor this article;and the College ders;the BritishMuseum; the Deutsches photographicrecord. I thereforerefer of the Holy Crossboth for funds to ArchaologischesInstitut, Rome; the in manyinstances to the line drawings purchasephotographs and for a leaveof GreekArchaeological Service; and the of the Ledasarcophagus produced by absencethat allowed me to continue KunsthistorischesMuseum, Vienna. -
Hebrew and Christian Bibles: a Comparative Chart
Jewish and Christian Bibles: A Comparative Chart HEBREW BIBLE Orthodox Christian OT Catholic Christian OT Protestant Christian OT (a.k.a. TaNaK/Tanakh or Mikra) (based on longer LXX; various editions) (Alexandrian LXX, with 7 deutero-can. bks) (Cath. order, but 7 Apocrypha removed) Torah / Books of Moses Pentateuch Pentateuch (Law) Law (Pentateuch) 1) Bereshit / Genesis 1) Genesis 1) Genesis 1) Genesis 2) Shemot / Exodus 2) Exodus 2) Exodus 2) Exodus 3) VaYikra / Leviticus 3) Leviticus 3) Leviticus 3) Leviticus 4) BaMidbar / Numbers 4) Numbers 4) Numbers 4) Numbers 5) Devarim / Deuteronomy 5) Deuteronomy 5) Deuteronomy 5) Deuteronomy Nevi’im / Former Prophets Historical Books Historical Books Historical Books 6) Joshua 6) Joshua 6) Joshua 6) Joshua 7) Judges 7) Judges 7) Judges 7) Judges 8) Samuel (1&2) 8) Ruth 8) Ruth 8) Ruth 9) Kings (1&2) 9) 1 Kingdoms (= 1 Sam) 9) 1 Samuel 9) 1 Samuel 10) 2 Kingdoms (= 2 Sam) 10) 2 Samuel 10) 2 Samuel 11) 3 Kingdoms (= 1 Kings) 11) 1 Kings 11) 1 Kings Nevi’im / Latter Prophets 12) 4 Kingdoms (= 2 Kings) 12) 2 Kings 12) 2 Kings 10) Isaiah 13) 1 Chronicles 13) 1 Chronicles 13) 1 Chronicles 11) Jeremiah 14) 2 Chronicles 14) 2 Chronicles 14) 2 Chronicles 12) Ezekiel 15) 1 Esdras 13) The Book of the Twelve: 16) 2 Esdras (= Ezra + Nehemiah) 15) Ezra 15) Ezra Hosea, Joel, 17) Esther (longer version) 16) Nehemiah 16) Nehemiah Amos, Obadiah, 18) JUDITH 17) TOBIT Jonah, Micah, 19) TOBIT 18) JUDITH Nahum, Habakkuk, 19) Esther (longer version) 17) Esther (shorter version) Zephaniah, Haggai, 20) 1 MACCABEES 20) -
Early Jewish Writings
EARLY JEWISH WRITINGS Press SBL T HE BIBLE AND WOMEN A n Encyclopaedia of Exegesis and Cultural History Edited by Christiana de Groot, Irmtraud Fischer, Mercedes Navarro Puerto, and Adriana Valerio Volume 3.1: Early Jewish Writings Press SBL EARLY JEWISH WRITINGS Edited by Eileen Schuller and Marie-Theres Wacker Press SBL Atlanta Copyright © 2017 by SBL Press A ll rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permit- ted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Office,S BL Press, 825 Hous- ton Mill Road, Atlanta, GA 30329 USA. Library of Congress Cataloging-in-Publication Data Names: Schuller, Eileen M., 1946- editor. | Wacker, Marie-Theres, editor. Title: Early Jewish writings / edited by Eileen Schuller and Marie-Theres Wacker. Description: Atlanta : SBL Press, [2017] | Series: The Bible and women Number 3.1 | Includes bibliographical references and index. | Description based on print version record and CIP data provided by publisher; resource not viewed. Identifiers:L CCN 2017019564 (print) | LCCN 2017020850 (ebook) | ISBN 9780884142324 (ebook) | ISBN 9781628371833 (pbk. : alk. paper) | ISBN 9780884142331 (hardcover : alk. paper) Subjects: LCSH: Bible. Old Testament—Feminist criticism. | Women in the Bible. | Women in rabbinical literature. Classification: LCC BS521.4 (ebook) | LCC BS521.4 .E27 2017 (print) | DDC 296.1082— dc23 LC record available at https://lccn.loc.gov/2017019564 Press Printed on acid-free paper. -
Catholic Faith, Life and Worship in the 2Nd Century Holy Family Catholic Church, Pass Christian Thursdays, April 29 – May 20Th - 6:30-8:00 Pm Presenter: Charles Nolan
Catholic Faith, Life and Worship in the 2nd Century Holy Family Catholic Church, Pass Christian Thursdays, April 29 – May 20th - 6:30-8:00 pm Presenter: Charles Nolan Charles Nolan is the retired archivist of the Archdiocese of New Orleans and former adjunct professor of Historical and Pastoral Theology at Notre Dame Seminary. He holds a doctorate in Church History and a Master’s Degree in Educational Administration. He has written, edited or contributed to more than 45 books on Southern Catholic history and records, including The History of the Archdiocese of New Orleans (2000), The Catholic Church in Mississippi, 1865-1911 (2002), and The History of the Archdiocese of Mobile (2012). Lecture 1: Christian life in 100 a.d.; 2nd Century Expansion and Local Organization *Introducing the Catholic Church in the 2nd Century; reading resources *Toward a richer understanding of “Church” (Cardinal Avery Dulles) *A visit to the Catholic community of San Clemente in Rome in the year 100 *Preaching the Gospel “to the ends of the earth” *The Blood of Martyrs is the seed [of faith]” (Tertullian) *Organizing the local Church Lecture 2: The New Testament Canon, Christian Life & Worship (Baptism & Eucharist) *”The Memoirs of the Apostle:” Forming the canon of the New Testament; importance and challenges *Glimpse of Catholic Life in the 2nd century: Hippolytus, Shepherd of Hermas, the Didache, Clement of Alexandria, Clement of Rome, Athenagorus *Sacramental life in the 2nd century: Baptism and Eucharist Lecture 3: Towards the Gift of the Apostles and Nicean Creeds *The great mysteries of faith and the early creeds *Challenges to the deposit of faith *Orthodoxy, tradition and the written word *Some major deviations from faith and practice *Early defenders of the faith – The Apostolic Fathers: Justin Martyr, Irenaeus, Ignatius of Antioch, Clement of Alexandria, Tertullian Lecture 4: The Catholic Church in 200 A.D.