Bible
- http://www.biblechronologytimeline.com/
- reference
- http://biblehub.com
The Biblical apocrypha (from the Greek ἀπόκρυφος, apókruphos, meaning "hidden") denotes the collection of apocryphal ancient books found in some editions of Christian Bibles in a separate section between the Old and New Testaments or as an appendix after the New Testament. Some Christian Churches include some or all of the same texts within the body of their version of the Old Testament. Although the term apocrypha had been in use since the 5th century, it was in Luther's Bible of 1534 that the Apocrypha was first published as a separate intertestamental section. To this date, the Apocrypha is "included in the lectionaries of Anglican and Lutheran Churches." Moreover, the Revised Common Lectionary, in use by most mainline Protestants including Methodists and Moravians, lists readings from the Apocrypha in the liturgical kalendar, although alternate Old Testament scripture lessons are provided. The preface to the Apocrypha in the Geneva Bible explained that while these books "were not received by a common consent to be read and expounded publicly in the Church," and did not serve "to prove any point of Christian religion save in so much as they had the consent of the other scriptures called canonical to confirm the same," nonetheless, "as books proceeding from godly men they were received to be read for the advancement and furtherance of the knowledge of history and for the instruction of godly manners." Later, during the English Civil War, the Westminster Confession of 1647 excluded the Apocrypha from the canon and made no recommendation of the Apocrypha above "other human writings", and this attitude towards the Apocrypha is represented by the decision of the British and Foreign Bible Societyin the early 19th century not to print it (see below). Today, "English Bibles with the Apocrypha are becoming more popular again" and they are often printed as intertestamental books. Most of the books of the Protestant Apocrypha are called deuterocanonical by Catholics per the Council of Trent and all of them are called anagignoskomena by the Eastern Orthodox per the Synod of Jerusalem. The Anglican Communion accepts "the Apocrypha for instruction in life and manners, but not for the establishment of doctrine (Article VI in the Thirty-Nine Articles)", and many "lectionary readings in The Book of Common Prayer are taken from the Apocrypha", with these lessons being "read in the same ways as those from the Old Testament". The Protestant Apocrypha contains three books (3 Esdras, 4 Esdras and the Prayer of Manasseh) that are accepted by many Eastern Orthodox Churches and Oriental Orthodox Churches as canonical, but are regarded as non-canonical by the Catholic Church and are therefore not included in modern Catholic Bibles.
The Vulgate (/ˈvʌlɡeɪt, -ɡɪt/) is a late fourth-century Latin translation of the Bible that became, during the 16th century, the Catholic Church's officially promulgated Latin version of the Bible. The translation was largely the work of St. Jerome, who, in 382 AD, was commissioned by Pope Damasus I to revise the Vetus Latina ("Old Latin") collection of biblical texts in Latin then in use by the Church. Once published, it was widely adopted and eventually eclipsed the Vetus Latina and, by the 13th century, was known as the "versio vulgata" (the "version commonly-used") or, more simply, in Latin as vulgata or in Greek as βουλγάτα ("Voulgata"). The Catholic Church affirmed the Vulgate as its official Latin Bible at the Council of Trent (1545–63 AD), though there was no authoritative edition at that time. A committee was formed by Pope Pius IV in 1561 to undertake the task, but it worked slowly and ineffectively. A second committee was appointed by Pope Pius V in 1569. Pope Sixtus V appointed a third committee. The committee presented its results in 1589, which were rejected by Sixtus, who undertook to prepare an edition himself. His edition, known as Vulgata Sixtina (the Sistine Vulgata), was rushed into print. After the Pope's sudden death, Robert Bellarmine warned that the work was an embarrassment, and a great danger to the church.[3] The College of Cardinals stopped all further sales, and bought and destroyed as many copies as possible. In 1592, Pope Clement VIII authorised the second edition of the Vulgate, known as Sixto-Clementine Vulgate (the Clementine Vulgate). The misprints of this edition were partly eliminated in a second (1593) and a third (1598) edition.[4] The 1598 edition of the Sixto-Clementine Vulgate was the official Bible of the Catholic Church until 2001, when the Nova Vulgata was issued and was declared an official Bible of the Catholic Church. The Vulgate has a compound text that is not entirely the work of Jerome.For over a thousand years (c. AD 400–1530), the Vulgate was the definitive edition of the most influential text in Western European society. Indeed, for most Western Christians, it was the only version of the Bible ever encountered. The Vulgate's influence throughout the Middle Ages and the Renaissance into the Early Modern Period is even greater than that of the King James Version in English; for Christians during these times the phraseology and wording of the Vulgate permeated all areas of the culture. Aside from its use in prayer, liturgy and private study, the Vulgate served as inspiration for ecclesiastical art and architecture, hymns, countless paintings, and popular mystery plays.
- text
- The Clementine Vulgate (Biblia Sacra Vulgatæ Editionis Sixti Quinti Pontificis Maximi iussu recognita atque edita) is the edition most familiar to Catholics who have lived prior to the liturgical reforms following Vatican II. After the Reformation, when the Catholic Church strove to counter the attacks and refute the doctrines of Protestantism, the Vulgate was reaffirmed in the Council of Trent as the sole, authorized Latin text of the Bible. The Clementine differed from the manuscripts on which it was ultimately based in that it grouped the various prefaces of St. Jerome together at the beginning, and it removed 3 and 4 Esdras and the Prayer of Manasses from the Old Testament and placed them as Apocrypha into an appendix following the New Testament. The Psalter of the Clementine Vulgate, like that of almost all earlier printed editions, is the Gallicanum, omitting Psalm 151. It follows the Greek numbering of the Psalms, which differs from that in versions translated directly from the Hebrew. The Clementine Vulgate of 1592 became the standard Bible text of the Roman Rite of the Roman Catholic Church until 1979, when the Nova Vulgata was promulgated.
- The Clementine Vulgate (Biblia Sacra Vulgatæ Editionis Sixti Quinti Pontificis Maximi iussu recognita atque edita) is the edition most familiar to Catholics who have lived prior to the liturgical reforms following Vatican II. After the Reformation, when the Catholic Church strove to counter the attacks and refute the doctrines of Protestantism, the Vulgate was reaffirmed in the Council of Trent as the sole, authorized Latin text of the Bible. The Clementine differed from the manuscripts on which it was ultimately based in that it grouped the various prefaces of St. Jerome together at the beginning, and it removed 3 and 4 Esdras and the Prayer of Manasses from the Old Testament and placed them as Apocrypha into an appendix following the New Testament. The Psalter of the Clementine Vulgate, like that of almost all earlier printed editions, is the Gallicanum, omitting Psalm 151. It follows the Greek numbering of the Psalms, which differs from that in versions translated directly from the Hebrew. The Clementine Vulgate of 1592 became the standard Bible text of the Roman Rite of the Roman Catholic Church until 1979, when the Nova Vulgata was promulgated.
- The Nova Vulgata (Nova Vulgata Bibliorum Sacrorum Editio), also called the Neo-Vulgate, is the official Latin edition of the Bible published by the Holy See for use in the contemporary Roman rite. It is not an edition of the historical Vulgate, but a revision of the text intended to accord with modern critical Hebrew and Greek texts and produce a style closer to classical Latin. The Second Vatican Council in Sacrosanctum Concilium mandated a revision of the Latin Psalter in accord with modern textual and linguistic studies, while preserving or refining its Christian Latin style. In 1965 Pope Paul VI appointed a commission to revise the rest of the Vulgate following the same principles. The Commission published its work in eight annotated sections, inviting criticism from Catholic scholars as the sections were published. The Latin Psalter was published in 1969; the New Testament was completed by 1971 and the entire Nova Vulgata was published as a single volume edition for the first time in 1979.- A second edition was published in 1986; this second edition added a Preface to the reader,[81]an Introduction[82] to the principles used in producing the Nova Vulgata as well as an appendix[83] containing 3 historical documents from the Council of Trent and the Clementine Vulgate. In addition, the second edition included the footnotes to the Latin text found in the 8 annotated sections published before 1979; it also replaced the few occurrences of the form Iahveh, when translating the Tetragrammaton, with Dominus, in keeping with an ancient tradition.In 2001, the Vatican released the instruction Liturgiam Authenticam,[85] establishing the Nova Vulgata as a point of reference for all translations of the liturgy of the Roman rite into the vernacular from the original languages, "in order to maintain the tradition of interpretation that is proper to the Latin Liturgy".
- The Book of Kells (Latin: Codex Cenannensis; Irish: Leabhar Cheanannais; Dublin, Trinity College Library, MS A. I. [58], sometimes known as the Book of Columba) is an illuminated manuscript Gospel book in Latin, containing the four Gospels of the New Testament together with various prefatory texts and tables. It was created in aColumban monastery in Ireland or may have had contributions from various Columban institutions from both Britain and Ireland. It is believed to have been createdc. 800 AD. The text of the Gospels is largely drawn from the Vulgate, although it also includes several passages drawn from the earlier versions of the Bible known as the Vetus Latina. It is a masterwork of Western calligraphy and represents the pinnacle of Insular illumination. It is also widely regarded as Ireland's finest national treasure. The illustrations and ornamentation of the Book of Kells surpass that of other Insular Gospel books in extravagance and complexity. The decoration combines traditional Christian iconography with the ornate swirling motifs typical of Insular art. Figures of humans, animals and mythical beasts, together with Celtic knots and interlacing patterns in vibrant colours, enliven the manuscript's pages. Many of these minor decorative elements are imbued with Christian symbolism and so further emphasise the themes of the major illustrations.
- [future learn] The name the Book of Kells comes from the Monastery of Kells in what is now modern County Meath. The monastery was founded in 807 by monks fleeing Viking attacks on the western Scottish island of Iona. The date of the manuscript has been subject to some debate. It's thought that it may have been started on Iona, and perhaps brought with the monks when they came to Kells, and finished there. While still in Kells, the gospel book was known as the Great Gospel Book of Columcille. Columkille, also known as St. Columba, is an early Irish saint who was born in the northwest of Ireland in County Donegal. He went as a missionary to the islands off the coast of Scotland. Following a rebellion against local Protestant settlers in Kells in 1641, the church in which it had been kept fell into ruin, and the local governor, Sir Charles Lambert, decided to send the manuscript for safekeeping to the library at Trinity College. Probably about a decade later, the manuscript was formally presented to the library at Trinity College by the then Bishop of Meath Sir Henry Jones, and it has remained in the university collections ever since.
- Copies of charters relating to land around Kells were added into the manuscript on fols 5v-7r.
- pigments used: carbon black, iron gall, red kead, orpiment, gypsum, indigo, orcein, verdigris
- The text of the Book of Kells is primarily the Vulgate, but there also are some elements of earlier, ‘Old Latin’ texts. About ten pages have been lost from the start of the book.
- glossary https://ugc.futurelearn.com/uploads/files/76/ff/76ffc6d7-0966-4083-9a6d-8801a19f260f/BOK-Glossary.pdf
- time line https://www.futurelearn.com/courses/book-of-kells/3/exercises/570223
- artistic style
- Key elements that characterise the style include: Spiral motifs, ultimately coming from the pre-Christian, Celtic world; Abstracted, intertwined animals and birds common to early Germanic and Anglo-Saxon art; Ribbons plated together into designs that had their origins in Mediterranean countries. Although commonly referred to as ‘Celtic’ art, this does not convey the full range of influences at play, so that more recently, this type of art has been called ‘Insular’ (from the Latin insulae, meaning islands), reflecting its origins on the islands of Ireland and Britain.
- canon tables, arched framework
- evangelists - In early Mediterranean, Coptic and Insular gospel books they were shown in symbolic form – typically: Matthew - man(shown holding his gospel book while the others are not); Mark - lion (consistently shown with a long, protruding tongue); Luke - ox/calf; John - eagle; Jesus Christ - cross or lozenge form
- A unique characteristic of some Coptic and Insular gospel manuscripts are pages with pure decoration. These are known as carpet pages because of their similarity to Persian rugs. Typically these are located at the start of each gospel.
- highlighting the start of the text was through the enlargement and decoration of the opening letters or words of the gospels and significant passages within them (known as incipits, Latin for ‘beginning’). This tradition is thought to have its roots in Insular book production, spreading later to the continent.
- Its distinctive artwork was unique and dated to the period before the arrival of the Anglo-Normans in Ireland.
- reference
eden
- https://www.sothebys.com/en/buy/auction/2020/old-masters-including-portrait-miniatures-from-the-pohl-stroeher-collection/antwerp-school-circa-1700-the-garden-of-eden-with Paintings depicting a plethora of exotic animals together were popular throughout the seventeenth century in the Netherlands.
- [tr berg] genisis ii 10-14 a river flowed out of eden to water the garden, and there it divided and became four rivers - (1) pishon - flowed around land of havilah, where there is gold, bdellium and onyx stone are there. Probably refers to hijaz mountains in western saudi arabia,where several thousand years ago a river system, now dried up, ran eastwards to persain gulf; (2) gihon - flowed around land of cush. Cush was a kingdom situated at the current border bw egypt and sudan, also known as nubia, the gihon has been said to be the blue nile; (3) tigris - flows east of assyria, runs from eastern turkey, down thru iraq and out into the persian gulf; (4) euphrates, runs thru iraq
Adam
- https://www.quora.com/What-is-the-genetics-of-Adam-Was-he-Arab-Certainly-not-Celtic-or-German
- [greek and hebrew chinese bible concordance revised edition published by conservative baptist press in ROC yr83] 属土， 红土， 人
- *******夜魔女莉莉斯亦伴隨着一隻貓頭鷹在其右左 ，莉莉斯是亞當的一任妻子，世界上第一個 女人，比夏娃還要早，但此女性格剛烈，不 願附從於男人，最後出走伊甸園。http://paper.takungpao.com/resfile/PDF/20191025/PDF/b13_screen.pdf
angels
- 在《聖經》裡，「天使」一詞的希伯來文原文是一個陽性名詞，有「信使」的意思，翻譯成希臘文之後的基本原型是「αγγελο」，英文寫法為「Angelos」，也是一個陽性名詞，而「αγγελ?α」或「Angela」這個陰性名詞卻從來沒有在《聖經》中出現過。事實上，耶教中的天使形象只有男性，如《舊約聖經》曾提及的天使首領Michael（米高），形象勇猛好戰，是上帝所指定的伊甸園守護者。希伯來文中，「米高」有「who is like God」（像上帝一樣）之意，而在希臘文中，「Michael」更有「開始」與「重生」的意思。《舊約聖經》亦有提及另一位天使Gabriel（加百列），形象莊嚴爾雅，上帝曾派遣他告知聖母瑪利亞懷孕的喜訊，在《啟示錄》中吹響號角，宣判末日來臨的也是他。希伯來文中，「加百列」有「神的力量」之意。而最駭人的天使，可能是半人半獸的智天使Cherub（基路伯），根據以西結書第一章的描述，基路伯擁有兩副翅膀及人、獅、牛、鷹四張臉，象徵上帝的榮耀。http://paper.wenweipo.com/2021/04/16/ED2104160001.htm
hell
hell
- [talking maps]From late 15tc italian scholars began to use dante's poem to provide a scientific theology of exact location and dimensions of hell - Florentine mathematician and architect antonio manetti produced the first printed map of dante's hell, published posthumously in 1506. According to manetti, hell is shaped like a cone (a shape drawn from ptolemy's geography as much as dante's theology), lying directly beneath jerusalem, with mount purgatory its antipodes, and the vague outlines of the terrestrial world and its oceans even suggesting the recent discoveries in the new world of americas. By 17thc such maps increasingly fell out of fashion, as scientific map-making found it hard to justify mapping the geography of a symbolic place.
devil/evil/satan
- [buckland's complete book of witchcraft by raymond buckland] the original old testament hebrew ha-satan and the new testament greek diabolos simply mean "opponent" or "adversary". The idea of dividing supreme power into two - good and evil - is the idea of an advanced and complex civilisation. The old gods, through their gradual development, were very much human in that they would have their good side and their bad side. The view of an all-good god was developed by zoroaster (zarathustra), in persia in the 7th bce. The idea later spread westward and was picked up in mithraism and, later, in christianity.
cain
- [tr berg] land of nod, east of eden, where cain settled after killing his brother, may imply that he began a nomadic life, as nod is the root of hebrew word meaning to wander
evangelists
- [futurelearn] The word evangelist came from the Greek word εὐάγγελος (euangelos, ‘bringing good news’) (εὖ (eu, ‘well, good’) and ἀγγέλλειν (angelein, ‘to announce’). The four evangelists named in the gospels were the first to announce the ‘good news’, the story to be found in the gospels. The symbolic representations of the evangelists came from two biblical sources. The first is Ezekiel’s vision in the Old (first) Testament (Ezekiel 1:4–11), where Ezekiel describes seeing in the middle of storm and fire four living creatures of human form.The second is a reworking of the vision in the New (second) Testament Book of Revelation, where the four winged creatures are described as in heaven, surrounding the enthroned Jesus Christ (Revelation 4:6–8).
拿非利人The Nephilim /ˈnɛfɪˌlɪm/ (Hebrew: נְפִילִים, nefilim) were the offspring of the "sons of God" and the "daughters of men" before the Deluge, according to Genesis 6:1–4. A similar or identical biblical Hebrew term, read as "Nephilim" by some scholars, or as the word "fallen" by others, appears in Ezekiel 32:27.The word is loosely translated as giants in some Bibles and left untranslated in others. The "sons of God" have been interpreted as fallen angels in some traditional Jewish explanations. According to Numbers 13:33, they later inhabited Canaan at the time of the Israelite conquest of Canaan.
canaan
devil/evil/satan
- [buckland's complete book of witchcraft by raymond buckland] the original old testament hebrew ha-satan and the new testament greek diabolos simply mean "opponent" or "adversary". The idea of dividing supreme power into two - good and evil - is the idea of an advanced and complex civilisation. The old gods, through their gradual development, were very much human in that they would have their good side and their bad side. The view of an all-good god was developed by zoroaster (zarathustra), in persia in the 7th bce. The idea later spread westward and was picked up in mithraism and, later, in christianity.
cain
- [tr berg] land of nod, east of eden, where cain settled after killing his brother, may imply that he began a nomadic life, as nod is the root of hebrew word meaning to wander
evangelists
- [futurelearn] The word evangelist came from the Greek word εὐάγγελος (euangelos, ‘bringing good news’) (εὖ (eu, ‘well, good’) and ἀγγέλλειν (angelein, ‘to announce’). The four evangelists named in the gospels were the first to announce the ‘good news’, the story to be found in the gospels. The symbolic representations of the evangelists came from two biblical sources. The first is Ezekiel’s vision in the Old (first) Testament (Ezekiel 1:4–11), where Ezekiel describes seeing in the middle of storm and fire four living creatures of human form.The second is a reworking of the vision in the New (second) Testament Book of Revelation, where the four winged creatures are described as in heaven, surrounding the enthroned Jesus Christ (Revelation 4:6–8).
拿非利人The Nephilim /ˈnɛfɪˌlɪm/ (Hebrew: נְפִילִים, nefilim) were the offspring of the "sons of God" and the "daughters of men" before the Deluge, according to Genesis 6:1–4. A similar or identical biblical Hebrew term, read as "Nephilim" by some scholars, or as the word "fallen" by others, appears in Ezekiel 32:27.The word is loosely translated as giants in some Bibles and left untranslated in others. The "sons of God" have been interpreted as fallen angels in some traditional Jewish explanations. According to Numbers 13:33, they later inhabited Canaan at the time of the Israelite conquest of Canaan.
- The Nephilim were the violent hybrid sons who were the children of materialized angels and the daughters of men before the Flood. The Nephilim were on the earth in those days and afterward. During that time the sons of the true God continued to have relations with the daughters of men, and these bore sons to them. They were the mighty ones of old times, the men of fame. Gen 6:4 The Nephilim were hybrids who grew up to be giants. They were also vicious bullies. In fact, “Nephilim” means “fallen,” (נפילה = Nafal = fall) These brutes are described as “the mighty ones who were of old, the men of fame.” The Nephilim and their fathers took wickedness to new lows. “The earth came to be ruined in the sight of the true God and . . . became filled with violence,” notes Genesis 6:11. Humans adopted the violent, depraved ways of the newcomers in their midst. The Nephilim and their fathers exerted a powerful evil influence on humans by appealing to mankind’s sinful inclination and desires. The result? “All flesh . . . ruined its way on the earth.”Finally, Jehovah destroyed that world in a global Deluge, sparing only righteous Noah and his family.https://www.quora.com/Who-are-the-nephilim
- https://www.quora.com/In-Genesis-6-4-how-should-%D7%A0%D6%B0%D7%A4%D6%B4%D7%99%D7%9C%D6%B4%D7%99%D7%99%D7%9D-be-translated
canaan
- https://www.quora.com/What-do-we-know-about-ancient-Canaanite-mythology According to Mircea Eliade, author of A History of Religious Ideas, Vol 1, the people we now know as ‘Canaanites’ arrived in the Levant shortly before 3000 BCE. During the Early Bronze Age, goddesses had a quite dominant role in ancient Near Eastern faith. By the Late Bronze Age, large numbers of male gods were worshipped, but then the number of gods began to decline until only a few gods were worshipped.Until 1929 the available data concerning the Syro-Canaanite religion came from the Old Testament, Phoenician inscriptions, and certain Greek authors—especially Philo of Byblos (first/second centuries A.D.) but also Lucian of Samosata (second century A.D.) and Nonnus of Panopolis (fifth century). However, the Old Testament reflects the polemic against paganism, and the other sources are either late or too fragmentary. Since 1929 a large number of mythological texts have been brought to light by the excavations at Ras Shamra, the ancient Ugarit, a port city on the northern coast of Syria. They are texts composed in the fourteenth to twelfth centuries but containing mythico-religious conceptions that are earlier….But the fact must be borne in mind that the religion of Ugarit was never that of all Canaan.Apart from Yahweh (YHWH), who may have originated in Midian, the gods and goddesses worshipped by the early Israelites were inherited from their Canaanite forebears. The seven-branch candlestick, known to the Israelites as the menorah, was also known to the Canaanites. They also had a harvest festival that corresponded to the Jewish Passover that probably also originated as a harvest festival, and probably inherited from their Canaanite ancestors. The Phoenicians, including the Ugaritics practised child sacri fice, as did the early Israelites, so we can be sure the Canaanites did also.El (Heb: Elohim) is the head of the pantheon. His name means "god" in Semitic, but among the west Semites he is a personal god. He is called "Powerful,” “Bull,” “Father of Gods and Men,” “King," "Father of the years.” He is “holy,” “merciful,” “very wise." On a stela of the fourteenth century he is represented enthroned, majestic, bearded, clad in a long robe, and wearing a tiara crowned by horns. Up to the present, no cosmogonic text has been found.
Noah
- israelites, rather than canaanites, ought to control the land of canaan
However, the creation of the stars by hierogamy can be interpreted as reflecting Canaanite cosmogonic conceptions. And indeed text number 52 ("The birth of the gracious and beautiful gods”) describes El impregnating his two wives, Asherah and Anath, with Morning Star and the Evening Star. Asherah, herself “Engendered by El,” is named "Mother of the Gods" (text number 51); she bore seventy divine sons. Except for Baal, all the gods descend from the first couple, El-Asherah.[Baal] is called "Rider of the Clouds," "Prince, Master of the Earth." One of his epithets is Aliyan, the "Powerful," the "Sovereign." He is the source and principle of fertility but is also a warrior, as his sister and wife Anath is at once the goddess of love and war. Beside them, the most important mythological personages are Yam, "Prince Sea, River Regent," and Mot, "Death," who challenge the young god for the supreme power. In fact, a great part of Ugaritic mythology is devoted to the conflict between El and Baal and to Baal's combats with Yam and Mot to impose and maintain his sovereignty.Yam is portrayed as at once god and demon. He is the son “loved by El," and, as a god, he receives sacrifices like the other members of the pantheon.[Mot] represents the only known Near Eastern example of a personification (which is also a deification) of Death.
Baal, the storm god, had become the supreme god after defeating El, but El still ruled and Baal accepted his rulings. Mot and Yam both fought Baal for supremacy, but Baal was the ultimate victor.
- 以色列文物局周日宣布，考古學家在距耶路撒冷南部約七十公里發現一座有三千二百年歷史、可追溯至公元前十二世紀的迦南堡壘遺址，其興建時期與《舊約聖經》中《士師記》的描述脗合，揭示當時迦南人、以色列人和非利士人相互爭鬥的地緣政治現實。以色列文物局指出，《士師記》中描述的戰亂時期中，迦南地由埃及人統治，這點由堡壘遵循埃及設計可以得見，陶器及圖案亦暗示迦南人與埃及統治者的聯繫，遺址昨日首次向公眾免費開放參觀。https://orientaldaily.on.cc/cnt/china_world/20200902/00180_032.htmlNoah
- israelites, rather than canaanites, ought to control the land of canaan
- after antiquity, noah's 3 sons were believed to be ancestors of european and asians (japheth); semitic races(shem); africans (ham)
- [tr berg] graeco-roman tripartite vision of world - shem was said to have travelled east to become the forefather of asians and ham to have journeyed south to africa; japheth, forefather of peoples on distantvshores, became the european among them. Isidore elaborated on this narrative, asserting that japhethxs son magogbwas the forefather of the goths, ie the swedes of gotaland. For nordic region, ultima thule is an island of the ocean in the northwestern region taking its name frommthe sun, because there the sun makes its summer solstice, and there is no daylight beyond (ultra)
- icelandic publication from 1100s - landafraeoi (geography) written probably by nikulas bergsson, the first abbot at the newly established benedictine monastery at munkatvera in northern iceland in 1155 - finnmark is situated by gandvik; east of norway is eidskog and west is engelsoysundet; trondheim is resting place of king olaf of norway; bergen in hordaland is resting place of saint sunniva; east of vik is resting place of saint hallvard, kinsman of king olaf; norway extended to the west coast of britain
- bergsson also wrote the travelogue leioarvisir (guidebook) about a journey from iceland to jerusalem (two ways - aalborg to viborg; norway to frisland, to deventer or utrecht, rome, brindisi,nvenive, greece, turkey, cyprus, acre, jerusalem)
abraham
- In the Bible, Ur is mentioned as the birthplace of Abram, or Abraham, who became the first Hebrew patriarch and later the spiritual father of all those who would have faith in the Lord (Genesis 17:5; Acts 3:25; Romans 4:12, 16). The Bible does not tell us Abram’s nationality, but he was likely a Sumerian, or perhaps a Babylonian. Abram was living in Mesopotamia when the Lord spoke to him and told him to leave his family and the land of his fathers and go to a new land (Genesis 12:1). By faith (Hebrews 11:8–9), Abram took his wife, Sarai; his nephew Lot; and all their possessions, and they left Ur and traveled to Canaan, which is present-day Lebanon and Israel. Many scholars also see the Bible’s references to “Shinar” in Genesis 10:10 and 11:2 to mean Sumer.https://www.quora.com/What-are-some-interesting-facts-about-the-Ancient-Sumerians
- https://www.quora.com/What-is-the-significance-of-Abrams-name-change-to-Abraham-in-Genesis According to the Book of Genesis, his birth name was Abram, a most particularly strange name for a father to name his baby son, since its meaning is ‘Exalted Father’. Later we are told that God changed his name to Abraham, which means ‘Father of Many’. Although ‘Exalted Father’ is a strange name to give a baby, it would have been a good name for a god—Abram seems likely to have been worshipped as an incarnation of the moon god in pre-biblical times. This explains why Abraham, Isaac and Jacob could not marry any of the mortals among whom they lived, but could only marry descendants of Terah—note that Sarai is portrayed as Abram’s sister, and so on. It need not be a coincidence that the moon god in northern Syria was called Terah.It is proposed that in early Israelite belief, Abram was euhemerised as a supposedly historical figure. He took on a new name, Abraham—‘Father of Many’—which reflects the biblical storyline, with Abraham portrayed as the ancestor of the Hebrew people, through Isaac, and of the Arabs, through Ishmael. Sarai is an archaic Hebrew word for ‘Princess’, so her new name, Sarah, also means ‘Princess’ in later Hebrew.
Jacob
- levi, one of jacob's sons, formed a hereditary subordinate priesthood (levites)
- https://www.quora.com/How-is-James-spelled-in-other-languages The name ultimately comes from the Hebrew Ya’aqov, English “Jacob”. In Norwegian we spell it Jakob with a K, whether it refers to the Patriarch in Genesis (English Jacob) or the supposed writer of “Jakobs brev” (The Letter of James) in the New Testament.
- *********https://www.quora.com/How-did-the-name-Jacob-%CE%99%CE%AC%CE%BA%CF%89%CE%B2%CE%BF%CF%82-transform-into-James “B” and “m” are really no more than variants of one another, at least in terms of how they’re pronounced. Both are pronounced by touching your lips together and vibrating your vocal chords: if you release your lips after just a moment, you say a “b”; if you instead hold that sound and blow air out of your nose, you get an “m”. While not the most common of sound changes, a switch from one to the other isn’t all that surprising. This is exactly the sound change that turned Iacobus, the precursor to “Jacob”, into Iacomus in some later dialects of Latin. Instead of one replacing the other, they survived alongside each other, contributing to the names of medieval Europe.
- https://www.quora.com/What-is-the-English-equivalent-of-the-name-Diego
- levi, one of jacob's sons, formed a hereditary subordinate priesthood (levites)
- https://www.quora.com/How-is-James-spelled-in-other-languages The name ultimately comes from the Hebrew Ya’aqov, English “Jacob”. In Norwegian we spell it Jakob with a K, whether it refers to the Patriarch in Genesis (English Jacob) or the supposed writer of “Jakobs brev” (The Letter of James) in the New Testament.
- *********https://www.quora.com/How-did-the-name-Jacob-%CE%99%CE%AC%CE%BA%CF%89%CE%B2%CE%BF%CF%82-transform-into-James “B” and “m” are really no more than variants of one another, at least in terms of how they’re pronounced. Both are pronounced by touching your lips together and vibrating your vocal chords: if you release your lips after just a moment, you say a “b”; if you instead hold that sound and blow air out of your nose, you get an “m”. While not the most common of sound changes, a switch from one to the other isn’t all that surprising. This is exactly the sound change that turned Iacobus, the precursor to “Jacob”, into Iacomus in some later dialects of Latin. Instead of one replacing the other, they survived alongside each other, contributing to the names of medieval Europe.
- https://www.quora.com/What-is-the-English-equivalent-of-the-name-Diego
*****zorobabel
- luke 3:27 "the son of Zerubbabel 所 羅 巴 伯 " ancestor of joseph and jesus
tribes
- *********https://www.quora.com/What-happened-to-the-12-tribes-of-Israel
- The Tribe of Dan (Hebrew: דָּן), meaning, "Judge," was one of the tribes of Israel, according to the Torah. They were allocated a coastal portion of land when the people of Israel entered the Promised Land, later moving northwards. According to the Torah, the tribe consisted of the descendants of Dan, a son of Jacob and Bilhah, Rachel's maidservant (Genesis 30:4). In the biblical account, Dan is one of the two children of Bilhah, the handmaid of Jacob's wife Rachel, the other child of Bilhah being Naphtali. Scholars see this as indicating that the authors saw Dan and Naphtali as being not of entirely Israelite origin (being descendants of handmaids rather than of full wives).
- According to the biblical narrative, following the completion of the conquest of Canaan by the Israelitetribes after about 1200 BCE, Joshua allocated the land among the twelve tribes. Dan was the last tribe to receive its territorial inheritance. The land originally allocated to Dan was a small enclave in the central coastal area of Canaan, between Judah, Benjamin, Ephraim and the Philistines. To the north the territory of Dan abutted Joppa, the modern Jaffa. This territory, not very extensive originally, was soon diminished by its dangerous neighbors, the Philistines. The tribe was only able to camp in the hill country overlooking the Sorek Valley, the camp location becoming known as Mahaneh Dan ("Camps of Dan"). (Joshua 19) The region they were trying to settle extended south into the Shephelah in the area of Timnah; as a result, the modern state of Israel refers to the region as Gush Dan (the Dan area). From after the conquest of the land by Joshua until the formation of the first united Kingdom of Israel in c. 1050 BC, the Tribe of Dan was a part of a loose confederation of Israelite tribes. No central government existed, and in times of crisis the people were led by ad hoc leaders known as Judges. The most celebrated Danite was Samson, a Danaite judge from the period of settlement in the lands allotted by Joshua. Pnina Galpaz-Feller sees similarities between the story of Samson and Denyen tribal legends.
- note the snake in its coat of arms, also tribe's serpent plate on the Heichal Shlomo's door in Jerusalem.
- The Tribe of Naphtali (Hebrew: נַפְתָּלִי, Modern Naftali, Tiberian Nap̄tālî, "My struggle") was one of the twelve tribes of Israel. It was one of the northernmost of the tribes. It is one of the ten lost tribes.As part of the Kingdom of Israel, during one of the several wars between the kingdoms of Judah and Israel, Naphtali was persecuted by Ben-Hadad, the king of Aram-Damascus, on behalf of Asa, the king of Judah, and desolated. Centuries later, the Assyrians invaded Israel, which, though it had been a tributary, had also defaulted, and so Naphtali, one of the most northerly tribes, became one of the first to be conquered. With the land taken, the tribe were exiled; the manner of their exile led to their further history being lost.The symbol of the tribe is a gazelle-a very quick animal. The people of Naftali were famous for being great runners.[citation needed]There has been speculation that the Bukharian Jews of Central Asia are the descendants of the Naphtali tribe.
- The Tribe of Joseph is one of the Tribes of Israel in biblical tradition. Since Ephraim and Manasseh (often called the "two half-tribes of Joseph") together traditionally constituted the tribe of Joseph, it was often not listed as one of the tribes, in favour of Ephraim and Manasseh being listed in its place; consequently it was often termed the House of Joseph(Beit Yoseph, בית יוסף), to avoid the use of the term tribe. According to the Targum Pseudo-Jonathan, the ensign of both the House of Joseph and the Tribe of Benjamin was the figure of a boy, with the inscription: the cloud of the Lord rested on them until they went forth out of the camp (a reference to events in the Exodus). There were obvious linguistic differences between at least one portion of Joseph and the other Israelite tribes. At the time when Ephraim were at war with the Israelites of Gilead, under the leadership of Jephthah, the pronunciation of shibboleth as sibboleth was considered sufficient evidence to single out individuals from Ephraim, so that they could be subjected to immediate death by the Israelites of Gilead.
- As part of the Kingdom of Israel, the territories of Manasseh and Ephraim were conquered by the Assyrian Empire, and the tribe was exiled; the manner of their exile led to their further history being lost. But, despite an ethnic connection to Ephraim, Benjamin associated with the southern tribes and became part of the Kingdom of Judah. As a result, its people were subjected to the Babylonian captivity; when the captivity ended, the distinction between Benjamin and the other tribes in the kingdom of Judah were lost in favour of a common identity as Jews. Despite the loss of the additional history of Manasseh and Ephraim, several modern-day groups claim descent from them, with varying levels of academic and rabbinical support. The Yusufzai tribe (literal translation The Sons of Joseph) of the Pashtuns of Afghanistan and Pakistan, who collectively refer to themselves as the "Bani Israel", have a long tradition connecting them to the exiled Kingdom of Israel. The Samaritans claim that some of their adherents are descended from these tribes, and many Persian Jews claim to be descendants of Ephraim. Many Samaritans claim descent from the grandchildren of Joseph under four main septs, his grandsons Danfi, Tsedakah, Mafraj and Sarawi . In northeast India, the Mizo Jews claim descent from Manasseh, and call themselves Bnei Menashe; in 2005 Shlomo Amar, Sephardi Chief Rabbi of Israel, announced that he regarded this claim to be true, which under the Law of Return allows them to migrate to Israel, as long as they formally convert to Israel's Orthodox form of Judaism. Similar traditions are held by the Telugu Jews, in South India, who claim descent from Ephraim, and call themselves Bene Ephraim. Considered less plausible by academic and Jewish authorities are the claims of several western Christian and related groups, in particular those of the Church of God in Christ. It claims that the whole UK is the direct descendant of Ephraim, and that the whole United States is the direct descendant of Manasseh, based on the interpretation that Jacob had said these two tribes would become the most supreme nations in the world.
moses
- https://www.quora.com/Is-there-any-mention-of-Moses-in-Ancient-Egypt-hieroglyphics
- 1 Kings 6:1 tells us the Exodus purportedly occurred approximately 1440 BCE, but the Amarna letters tell us that the Egyptians still maintained an iron grip on the Canaanite cities as late as 1350 BCE. Archaeologist have established that there never was a unified invasion of the Canaanite cities any time in the Late Bronze Age so, if there was a biblical Exodus from Egypt, where did they go?https://www.quora.com/Is-there-any-proof-that-the-Exodus-and-the-flight-from-Egypt-as-described-in-the-Old-Testament-actually-happened-when-there-doesnt-appear-to-be-any-ancient-Egyptian-records-of-it-which-were-detailed-enough-to
- 1 Kings 6:1 tells us the Exodus purportedly occurred approximately 1440 BCE, but the Amarna letters tell us that the Egyptians still maintained an iron grip on the Canaanite cities as late as 1350 BCE. Archaeologist have established that there never was a unified invasion of the Canaanite cities any time in the Late Bronze Age so, if there was a biblical Exodus from Egypt, where did they go?https://www.quora.com/Is-there-any-proof-that-the-Exodus-and-the-flight-from-Egypt-as-described-in-the-Old-Testament-actually-happened-when-there-doesnt-appear-to-be-any-ancient-Egyptian-records-of-it-which-were-detailed-enough-to
exodus
- https://www.haaretz.com/archaeology/.premium-were-hebrews-ever-slaves-in-ancient-egypt-yes-1.5429843 There is no direct evidence that people worshipping Yahweh sojourned in ancient Egypt, let alone during the time the Exodus is believed to have happened. There is indirect evidence that at least some did. What's for sure is that thousands of years ago, Egypt was crawling with Semitic-speaking peoples.Throughout antiquity, Egypt was known as the breadbasket of the world. The annual flooding of the Nile produced rich harvests, and when famine hit neighboring lands, starving peoples often made their way to the fruitful soils of Egypt. The archaeological record clearly shows that at least some of these peoples were of Semitic origin, coming from Canaan specifically and the Levant in general.In fact, the histories of both the Egyptian upper kingdom (ruled from Thebes in southern Egypt) and the lower kingdom (ruled from Avaris in the north), and Canaan were intimately tied together.Starting over 4,000 years ago, Semites began crossing the deserts from Palestine into Egypt. The tomb of the high priest Khnumhotep II of the 20th century BCE even shows a scene of Semitic traders bringing offerings to the dead (top picture).Some of these Semites came to Egypt as traders and immigrants. Others were prisoners of war, and yet others were sold into slavery by their own people. A papyrus mentions a wealthy Egyptian lord whose 77 slaves included 48 of Semitic origin.In time, the Canaanite leaders were themselves ousted by the Hyksos, a mysterious group who settled in Egypt some time before 1650 BCE, and who came to rule the Lower Kingdom from the city of Avaris. Controversy remains, but it is increasingly agreed that the Hyksos originated from northern Levant - Lebanon or Syria.Some scholars believe the Semitic traders shown in the mural on Khnumhotep II's tomb are actually Hyksos.Under the Hyksos' wing, the Canaanite population in the delta grew and waxed stronger, as shown by findings in ancient Avaris (Tell el-Dab'a). The Canaanite presence is attested by pottery that was Canaanite in form and chemically derived from Palestine. The dominant religious burial practices in Avaris at the time were also Canaanite.Eventually, the Hyksos in their turn would be vanquished. After a 30-year blood feud, the kings of Thebe, led by Ahmose I (1539 BCE–1514 BCE) prevailed, capturing Avaris and uniting the Lower and Upper kingdoms into a single polity, the "New Kingdom". The Hyksos were driven out of Egypt through the Sinai into southern Canaan. The Roman-era Jewish historian Josephus for one identifies the Hyksos with the Israelites. He cites the 3rd-century Egyptian scribe and priest Manetho, who wrote that after their expulsion, the Hyksos wandered in the desert before establishing Jerusalem.Some scholars suspect that Exodus is based on distant Semitic memories of the expulsion of the Hyksos. Others are dubious about Manethos' history, which was penned centuries after the actual event.
david
- https://www.quora.com/Was-the-biblical-King-David-a-real-person
- 押沙龍Absalom (Hebrew: אַבְשָׁלוֹם Aḇšālōm, "father of peace"), according to the Hebrew Bible, was the third son of David, King of Israel with Maacah, daughter of Talmai, King of Geshur.Absalom's sister, who was also called Tamar, was raped by Amnon, who was their half-brother. Amnon was also David's eldest son. After the rape, Absalom waited two years, and then avenged Tamar by sending his servants to murder a drunken Amnon at a feast, to which Absalom had invited all the king's sons.After this murder Absalom fled to Talmai, who was the king of Geshur and Absalom's maternal grandfather.[2 Sam 13:37][Joshua 12:5][Joshua 13:2] It was not until three years later that Absalom was fully reinstated in his father's favour and finally returned to Jerusalem.
Absalom, Absalom! is a novel by the American author William Faulkner, first published in 1936. Taking place before, during, and after the American Civil War, it is a story about three families of the American South, with a focus on the life of Thomas Sutpen.Like other Faulkner novels, Absalom, Absalom! allegorizes Southern history; the title itself is an allusion to a wayward son fighting the empire his father built, much like the Biblical story of King David and Absalom.[2] The history of Thomas Sutpen mirrors the rise and fall of Southern plantation culture. Sutpen's failures necessarily reflect the weaknesses of an idealistic South.
solomon
- https://www.quora.com/In-the-Bible-the-armies-of-Solomon-number-in-the-hundreds-of-thousands-with-thousands-of-cavalry-and-chariots-With-what-we-know-from-archaeological-and-other-records-now-what-would-an-accurate-number-be-for-Israel The majority of the tenth-century-BCE Palestinian population lived in the coastal regions to the west, controlled by the Philistines and coastal Canaanites. Israel, in the north of the cisJordan highlands, was larger and more prosperous than Judah, so it seems almost inconceivable that Solomon could impose his harsh rule upon them (1 Kings 12:4). As a result, many historians believe Israel was never ruled from Jerusalem and that Solomon was really only a local chieftain with limited autonomy over part or all of the tribal region of Judah. Noll is clear on this: “No 'United Monarchy', whether Israelite, Judahite, or even Philistine, existed at this time.”When biblical archaeologists first discovered a massive structure in Megiddo, a city in northern Israel, they immediately associated this with Solomon and decided that this contained stables for his cavalry and housing for his chariots. More recent work in Megiddo has shown it to be a warehouse built in the late ninth century by King Omri.
- https://www.quora.com/Why-was-the-kingdom-of-Israel-not-restored-to-what-it-was-under-King-David-or-his-son-Solomon-after-the-fall-of-the-Roman-Empire The Eastern Roman Empire was kicked out of the city in 637 AD. The victorious Arabs allowed Jewish people to live in Jerusalem. They had been banned since 70 AD. But they kept the Temple Mount & built the Al Aqsa mosque & the Dome of the Rock. The Jewish were limited to the Western Wall aka Wailing Wall. Moshe Dayan was smart to relinquish control back to King Hussein who was head of the non-profit organization that maintained the site. The Israelis had tunneled under the Temple Mount. But a red heifer hasn't been born yet.
-牛頓嘗試解開興建金字塔時所用的測量單位，他相信古埃及人已懂得透過手肘量度金字塔，從而掌握測量地球圓周的技術。牛頓希望破解金字塔之謎，並透過拆解所羅門神殿的建築結構及體積，解釋聖經的隱藏含義。https://orientaldaily.on.cc/cnt/china_world/20201208/00180_029.html
The Philistines were an ancient people known for their conflict with the Israelites described in the Bible. The primary source about the Philistines is the Hebrew Bible, but they are first attested in reliefs at the Temple of Ramses III at Medinet Habu, where they are called Peleset,[a] accepted as cognate with Hebrew Peleshet; the parallel Assyrian term is Palastu,[b] Pilišti,[c] or Pilistu. The first reference to Philistines in the Hebrew Bible is in the Table of Nations, where they are said to descend from Casluhim, son of Mizraim (Egypt). However, the Philistines of Genesis who are friendly to Abraham are identified by rabbinic sources as distinct from the warlike people described in Deuteronomistic history.[4]Deuteronomist sources describe the "Five Lords of the Philistines"[e] as based in five city-states of the southwestern Levant: Gaza, Ashkelon, Ashdod, Ekron, and Gath, from Wadi Gaza in the south to the Yarqon River in the north. This description portrays them at one period of time as among the Kingdom of Israel's most dangerous enemies. In contrast, the Septuagint uses the term allophuloi (Greek: ἀλλόφυλοι) instead of "Philistines", which means simply "other nations". Several theories are given about the origins of the Philistines. Some biblical passages connect the Philistines to other biblical groups such as Caphtorim and the Cherethites and Pelethites, which have both been identified with Crete which has led to the tradition of an Aegean origin, although this theory has been disputed.
The Philistines were an ancient people known for their conflict with the Israelites described in the Bible. The primary source about the Philistines is the Hebrew Bible, but they are first attested in reliefs at the Temple of Ramses III at Medinet Habu, where they are called Peleset,[a] accepted as cognate with Hebrew Peleshet; the parallel Assyrian term is Palastu,[b] Pilišti,[c] or Pilistu. The first reference to Philistines in the Hebrew Bible is in the Table of Nations, where they are said to descend from Casluhim, son of Mizraim (Egypt). However, the Philistines of Genesis who are friendly to Abraham are identified by rabbinic sources as distinct from the warlike people described in Deuteronomistic history.[4]Deuteronomist sources describe the "Five Lords of the Philistines"[e] as based in five city-states of the southwestern Levant: Gaza, Ashkelon, Ashdod, Ekron, and Gath, from Wadi Gaza in the south to the Yarqon River in the north. This description portrays them at one period of time as among the Kingdom of Israel's most dangerous enemies. In contrast, the Septuagint uses the term allophuloi (Greek: ἀλλόφυλοι) instead of "Philistines", which means simply "other nations". Several theories are given about the origins of the Philistines. Some biblical passages connect the Philistines to other biblical groups such as Caphtorim and the Cherethites and Pelethites, which have both been identified with Crete which has led to the tradition of an Aegean origin, although this theory has been disputed.
Herod
-以色列自然及公園管理局昨日起，首度公開伯利恆附近希律王（Herod）城堡及宮殿遺址此前未開放過的部分，讓遊客近距離了解2,000多年前，這位在聖經記載、耶穌出生後下令殺死所有兩歲以下幼童的黑暗統治者及其奢華歷史。https://orientaldaily.on.cc/cnt/china_world/20201214/00180_031.htmljesus
- magi
- 在馬薩喬首次引入線性透視法的名作《聖三位一體》誕生三年前，真蒂萊‧達‧法布里亞諾受佛羅倫斯銀行家斯特羅奇委託繪製的金色底祭壇畫《三王來朝》，是西方畫家在僅憑肉眼「近大遠小」的視覺表象下描繪大自然縱深空間的代表作。 從左上角東方三王看到伯利恆之星後組隊浩浩蕩蕩啟程、到中間頂端一行人在希律王宮殿短暫停留、再到前景三王攜隨從抵達伯利恆城跪拜朝聖、最終於右上角踏上歸途，畫家以三個拱形框架巧妙地分隔出四個敘事情節，並於同一畫面呈現。祭壇台座的三幅小劃分別表現了耶穌降生、逃亡埃及和聖殿中的演講；背景中三種不同光源的藍色夜景預示着未來文藝復興時期對自然主義的興趣。主畫板的朝聖之旅似乎給觀者一種介乎於我國宋代郭熙所提出的「三遠法」中表現深遠和高遠之間的透視效果：以仰視角度表現三王帶隊從「高遠」處跋山涉水前來朝聖；而畫面「深遠」的距離感則通過S形構圖實現。 《三王來朝》不僅充分展現了國際哥德風格中典型的奢華服飾和精緻裝飾性，畫家還在堆積在前景的朝聖隊伍中生動地插入了豹子、鷹、猴子、駱駝等三王從遠東帶來的珍禽異獸，此炫技方式在豐富敘事情節之餘，更暗指贊助人斯特羅奇的富有——他以當時手工業者六倍月薪的價格委約畫家完成了這件被視為意大利國際哥德繪畫風格範本的藝術瑰寶。http://paper.takungpao.com/resfile/PDF/20200422/PDF/a20_screen.pdf
- https://www.modernghana.com/news/901509/is-jesus-a-caucasian-who-captured-his-image-without-a-camer.html
- 據《聖經》記載，耶穌曾在以色列的拿撒勒居住。英國一名考古學者近日發表報告，指他研究拿撒勒城一個廢置女修院遺址，認為遺址地底下的古代猶太民居，就是耶穌童年的故居。https://orientaldaily.on.cc/cnt/china_world/20201126/00180_042.html
- any relation?
- any relation?
- portuguese historian montalto de jesus 徐蕯斯
Maria Magdalena or Maria-Magdalena may refer to:
- Mary Magdalene, one of Jesus' most celebrated disciples
- Maria Magdalena of Oettingen-Baldern (1619–1688), second wife of the Margrave William of Baden-Baden
- Archduchess Maria Maddalena of Austria (1589–1631), daughter of Charles II, Archduke of Inner Austria, wife of Cosimo II de' Medici, Grand Duke of Tuscany
- Archduchess Maria Magdalena of Austria (1689–1743), daughter of Emperor Leopold I
- also names of churches, films and songs
paul
- [harold j sala] belong to benjamin tribe, grew up in 中亞細亞大數城的大學和文化中心。Was a student of 拉比迦瑪列,為猶太教大發熱心。
Sea monsters
- rahab
- baal
- leviathan
eucharist
- [futurelearn] The word Eucharist comes from the Greek word for thanksgiving, Eucharistia. When Christians gather to celebrate the Eucharist they gather to give thanks to God for the life of Jesus Christ and the promise of everlasting life with God in heaven. The Eucharistic ritual itself is based around the last meal that Jesus shared with his followers, and on the words that he used. Christians continue to use bread and wine in their Eucharistic celebrations. Bread, in form of a small communion host with a cross on it, and wine, represented by a chalice (cup) are two of the key Eucharistic symbols found in the Book of Kells.Associated with wine is the image of vines. In the Gospel of John, Jesus Christ describes himself as the vine and his Father as the vine grower.
musical instruments
- psalms ch87 v7; ch 144 v 9 harp of ten strings
fish
- [futurelearn] The fish has been used as a Christian symbol as far back as the second century AD, when theologian, Clement, bishop of Alexandria (c. 150 – 215AD) recommended the suitability of the fish symbol as ‘if someone is fishing he will call to mind the apostle and the children [newly baptised Christians?] drawn up out of the water.’ Writing in the fourth-century, Augustine of Hippo (345 – 430) pointed out that fish also denoted the name of Christ, as the letters of the Greek word for fish, IXθYΣ, were an acronym for the words Jesus/Christ/Son of God/Saviour. The fish depicted in the Book of Kells are more realistic in their portrayal than many of the fish in early Christian art, bearing resemblance to the salmon.During the early medieval period in Ireland, salmon was a prestige fish and there is some evidence to suggest that they were particularly associated with kings. They also feature in mythological material. For example, the hero Fionn mac Cumhaill gained his wisdom from the skin of the ‘salmon of knowledge’ on which he had burned his finger.
fish
- [futurelearn] The fish has been used as a Christian symbol as far back as the second century AD, when theologian, Clement, bishop of Alexandria (c. 150 – 215AD) recommended the suitability of the fish symbol as ‘if someone is fishing he will call to mind the apostle and the children [newly baptised Christians?] drawn up out of the water.’ Writing in the fourth-century, Augustine of Hippo (345 – 430) pointed out that fish also denoted the name of Christ, as the letters of the Greek word for fish, IXθYΣ, were an acronym for the words Jesus/Christ/Son of God/Saviour. The fish depicted in the Book of Kells are more realistic in their portrayal than many of the fish in early Christian art, bearing resemblance to the salmon.During the early medieval period in Ireland, salmon was a prestige fish and there is some evidence to suggest that they were particularly associated with kings. They also feature in mythological material. For example, the hero Fionn mac Cumhaill gained his wisdom from the skin of the ‘salmon of knowledge’ on which he had burned his finger.
places
- [tr berg] augustine and orosius presented a view of history that moved from east to west. The creation had taken place in the far east, but after the fall history moved further and further west, via babylonian, assyrian and macedonian empires, to roman empire and its conquests of spain, france and britain - the world's westernmost outposts. - 根據《聖經》《馬太福音》中記載，耶穌在「伯賽大」（Bethsaida）這個城市中展現多項神迹，當中包括用「五餅二魚」餵飽五千名民眾。考古學家一直希望找出伯賽大的具體位置，近日有美國考古團隊宣布，歷經三十二年的研究與找尋，終確定該城的確切方位，是在以色列約旦河附近戈蘭高地的埃爾泰爾（EL-Tell）遺迹。https://orientaldaily.on.cc/cnt/china_world/20200831/00180_029.html
- bethlehem
blacks
- [tr berg] augustine and orosius presented a view of history that moved from east to west. The creation had taken place in the far east, but after the fall history moved further and further west, via babylonian, assyrian and macedonian empires, to roman empire and its conquests of spain, france and britain - the world's westernmost outposts. - 根據《聖經》《馬太福音》中記載，耶穌在「伯賽大」（Bethsaida）這個城市中展現多項神迹，當中包括用「五餅二魚」餵飽五千名民眾。考古學家一直希望找出伯賽大的具體位置，近日有美國考古團隊宣布，歷經三十二年的研究與找尋，終確定該城的確切方位，是在以色列約旦河附近戈蘭高地的埃爾泰爾（EL-Tell）遺迹。https://orientaldaily.on.cc/cnt/china_world/20200831/00180_029.html
- bethlehem
- https://www.quora.com/Why-does-Bethlehem-have-two-different-meanings-in-Hebrew-and-Arabic-languages
- Ur Kaśdim (אוּר כַּשְׂדִּים ʾūr kaśdīm), commonly translated as Ur of the Chaldees, is a city mentioned in the Hebrew Bible as the birthplace of the Israelite and Ismaelite patriarch Abraham. In 1862, Henry Rawlinson identified Ur Kaśdim with Tell el-Muqayyar, near Nasiriyah in southern Iraq. In 1927, Leonard Woolley excavated the site and identified it as a Sumerian archaeological site where the Chaldeans were to settle around the 9th century BCE. Recent archaeology work has continued to focus on the location in Nasiriyah, where the ancient Ziggurat of Ur is located. Other sites traditionally thought to be Abraham's birth place are in the vicinity of the Assyrian city of Edessa (Şanlıurfa in modern south eastern Turkey). Some Islamic and Jewish authorities, such as Maimonides and Josephus, placed Ur Kaśdim at various Upper Mesopotamian or southeast Anatolian sites such as Urkesh, Urartu, Urfa or Kutha.
- Mahanaim (meaning two camps in Hebrew) is a place near Jabbok, beyond the Jordan River, mentioned a number of times by the Bible. The precise location of Mahanaim is very uncertain, the Biblical data being inconclusive. Although two possible sites have been identified, the one most widely accepted lies about ten miles east of the Jordan River.[dubious ] Tell edh-Dhahab el-Gharbi, the western one of the twin Tulul adh-Dhahab tells, is one possible location. Mahanaim was in the same general area as Jabesh-gilead. The location is first mentioned by the Bible as the place where Jacob, returning from Padan-aram to southern Canaan, had a vision of angels(Genesis 32:2). Jacob's realization that the place was "God's camp", led him to name the place Mahanaim (Hebrew for "Two Camps", or "Two Companies") to memorialize the occasion of his own company sharing the place with God's. Later in the story, Jacob is moved by fear at the approach of his brother (whom he has reason to fear) and as a result divided his retinue into two hosts (two companies), hence the town built on the site took two hosts as its name. This is regarded as a clear case of folk etymology for the place name by some,[citation needed] and although the form of the name appears to be dual (hence meaning "two …"), some[citation needed] at the present day prefer to regard the termination in this case as a corruption of a shorter ending. According to the Biblical narrative it became a Levitical city(Joshua 13:26, 13:30, 21:38; cf. 1 Chronicles 6:80). The dance of Mahanaim is mentioned in Song of Solomon 6:13. According to the Biblical narrative it had been the southern boundary of Bashan until the conquest of Canaan by the Israelites (Josh. 13:26, 30), and after the conquest, it became the boundary between Machir (the eastern half-tribe of Manasseh) and Gilead (later known as Gad). However, according to some, the conquest never happened,[1] and the Israelites were simply Canaanites who had undergone a smooth cultural evolution; here the implication being that Machir was simply the newer name of Bashan, and the reason for the border between Machir and Gilead being placed there being that that was where it had always been.
- The Cities of Refuge were six Levitical towns in the Kingdom of Israel and the Kingdom of Judah in which the perpetrators of accidental manslaughter could claim the right of asylum. Maimonides, invoking talmudic literature, expands the city of refuge count to all 48 Levitical cities.[1] Outside of these cities, blood vengeance against such perpetrators was allowed by law.[2] The Bible names the six cities as being cities of refuge: Golan, Ramoth, and Bosor, on the east of the Jordan River,[3] and Kedesh, Shechem, and Hebron on the western side.In the Priestly Code, the regulations concerning the cities of refuge state that, once he had claimed asylum, a perpetrator had to be taken from the city and put on trial;[5] if the trial found that the perpetrator was innocent of murder, then the perpetrator had to be returned under guard (for their own protection) to the city in which they had claimed asylum.[6] This law code treats blood money as an unacceptable device that would compound the crime, insisting that atonement can only be made by blood. The Deuteronomic Code prescribed that three cities be set aside to provide refuge on a regional basis,[14] with three additional cities to be set aside 'if the Lord your God enlarges your territory'.[15] These were not the three cities of refuge east of the Jordan, already established according to Deuteronomy 4:41, but a further three, potentially nine in total. Albert Barnes stated that the additional three cities allowed for "the anticipated enlargement of the borders of Israel to the utmost limits promised by God, from the river of Egypt to the Euphrates" (Genesis 15:8)[16] and the King James Version refers in Deuteronomy 19:8 to the enlargement of the coast of the promised land.The classical rabbinical writers regarded all the cities controlled by the Levites as being cities of refuge, although they considered that asylum could only be claimed against the will of a city's inhabitants if the city was one of the six main cities of refuge.[12][33] Although there the six main cities of refuge were named in the Priestly Code, the Talmudic sources argued that other cities could, over time, be officially substituted for these six, to take account of changing political circumstances.[12] The substitute cities of refuge were constrained to be only of moderate size, since, if they were too small, there could be scarcity of food, forcing the refugee to imperil himself by leaving the city to find sustenance, and, if they were too large, then it would be too easy for an avenger of blood to hide in the crowds;[12] nevertheless, the surrounding region was required to be quite populous since that way, an attack by the avenger of blood could be more easily repelled.[12] The altar of the Temple in Jerusalem also came to be regarded as a place of sanctuary, but only counted for the officiating priest, and even then only temporarily, as the priest ultimately had to be taken to a city of refuge;[34] when Jerusalem was under Seleucid control, Demetrius I offered to turn the Temple into an official place of sanctuary, though the offer was turned down.
- reference materials
- de genesi ad litteram (the literal meaning of genesis) by algerian church father augustine of hippo around year 400
- liber de situ et nominibus locorum hebraicorum (book on sites and names of hebrew places) by jerome around year 390
- historiarum adversum paganos (history against the pagans) by paulus orosius
- [tr berg] he gave a secular description of three parts of the world (asia, europe, africa) - jerusalem isn't mentioned, nor is bethlehem, jericho, nazareth nor any of the other cities from biblical history. Palestine is only mentioned in passing as one of the three syrian provinces
- etymologiarum sive originum (etymologies) by isidore of seville from 621 - book 14 covers earth and its various regions (de terra et partibus). His book was used as a source of knowledge over the next 900 years.
- [tr berg] his description of asia - named after a certain woman who, according to the ancients, had an empire in the east. It has many provinces and regions - paradise is located in the east. Its name, translated from greek into latin, means garden. In hebrew in turn it is called eden, which in our languagevmeans delights. Access to this location was blocked off after fall of humankind. For isidore, there is no marked crossing from paradise to india - for him they are neighbouring regions. In book 9 of etymologies, isidore writes that the people called antipodes are no account to be believed in. In book 14, he writes that apart from these three parts of the world there exists a fourth part, beyond the ocean, further inland toward the south, which is unknown to us because of the burning heat of the sun; within its borders are said to live the legendary antipodes.
- dream of scipio, the description of the world from cicero's republic by macrobius (at the same time as augustine, jerome and orosius)
- [tr berg] illustrated world with north pole, south pole, equator and two inhabitable zones
- [tr berg] map by spanish abbot beatus of liebana for inclusion in a book about the coming apocalypse (year 800). Theologists at the time believed that doomsdaybwould arrive that yearbbecause 6000 years had passed since earth's creation. Every thousand years that passed was equivalent to one of the six days god used on the creation of the world, and innthe seventh day - 7000 years - after god had defeated satan and condemned living and dead to heaven and hell, the world would enter a state of eternal sunday peace. Map included wherevapostles had travelled - matthew in macedonia, thomas in india, simon in egypt and john in spain. beatus was the first person to present this history using a map (the dragons at the very bottom of the map in the english prayer book, in the west, are a part of this history)
blacks
- http://www.jamaicaobserver.com/opinion/blacks-in-the_157050
Language at the time of writing
- old testament
- Mainly written in hebrew, some short sections written in aramaic
- new testament
- Latin mainly used in rome
- Greek used in judea as language of administration, local inhabitants used vernacular - aramaic
- Vernacular greek - koine
versions/translations
- hebrew to english
- https://www.britannica.com/topic/Hebrew-Bible The Hebrew Bible’s profoundly monotheistic interpretation of human life and the universe as creations of God provides the basic structure of ideas that gave rise not only to Judaism and Christianity but also to Islam, which emerged from Jewish and Christian tradition and which views Abraham as a patriarch (see also Judaism: The ancient Middle Eastern setting). Except for a few passages in Aramaic, appearing mainly in the apocalyptic Book of Daniel, these scriptures were written originally in Hebrew during the period from 1200 to 100 BCE. The Hebrew Bible probably reached its current form about the 2nd century CE.
- https://www.quora.com/Could-anyone-who-speaks-Hebrew-and-English-confirm-that-the-Bible-is-an-exact-translation-from-its-original-text
- english, greek, latin side by side http://www.newadvent.org/bible/1co009.htm
- Chinese version
- http://biblecantonese.winnyefanho.net 粵音字解
- people
- Marcion of Sinope (/ˈmɑːrʃən, -ʃiən, -siən/; Greek: Μαρκίων[1][2] Σινώπης; c. 85 – c. 160) was an important figure in early Christianity. His theology rejected the deity described in the Hebrew Scriptures and in distinction affirmed the Father of Christ as the true God. The Church Fathers denounced Marcion, and he was excommunicated from the proto-orthodox Church. He published his own list of New Testamentbooks,[3] editing some (the Gospel of Luke) and rejecting other books of the New Testament, making him a catalyst in speeding up the process of development of the New Testament canon by forcing the early Church to respond to his claims.
- William Tyndale (/ˈtɪndəl/;[1] sometimes spelled Tynsdale, Tindall, Tindill, Tyndall; c. 1494 – c. 6 October 1536) was an English scholar who became a leading figure in the Protestant Reformation in the years leading up to his execution. He is well known for his translation of the Bible into English. He was influenced by the work of Desiderius Erasmus, who made the Greek New Testament available in Europe, and by Martin Luther.[2] A number of partial translations had been made from the seventh century onward, but the spread of Wycliffe's Bible in the late 14th century led to the death penalty for anyone found in unlicensed possession of Scripture in English, although translations were available in all other major European languages. Tyndale's translation was the first English Bible to draw directly from Hebrew and Greek texts, the first English translation to use Jehovah as God's name as preferred by English Protestant Reformers,[4] the first English translation to take advantage of the printing press, and first of the new English Bibles of the Reformation. It was taken to be a direct challenge to the hegemony of both the Roman Catholic Church and the laws of Englandmaintaining the church's position. In 1530, Tyndale also wrote The Practyse of Prelates, opposing Henry VIII's annulment of his own marriage on the grounds that it contravened Scripture.
book of judges
- sections which seem not to share anything in common article "literature as politics" by marc brettler, journal of biblical literature 108/3 (1989) 395-418
- major and minor judges - article by e theodore mullen, jr, the catholic biblical quarterly 44, 1982 pp185-201
book of jonah
- https://www.quora.com/What-is-the-weirdest-book-of-the-Bible-and-what-makes-it-so-unusual
song of songs of solomon
- https://www.quora.com/What-is-the-weirdest-book-of-the-Bible-and-what-makes-it-so-unusual
book of job
-https://www.quora.com/What-is-the-weirdest-book-of-the-Bible-and-what-makes-it-so-unusual
book of ezekiel
- https://www.quora.com/What-is-the-weirdest-book-of-the-Bible-and-what-makes-it-so-unusual
gospel of mark
- Mark preserves the majority of our Aramaic words and phrases attributed to Jesus. Luke and Matthew tend to drop these phrases. Acts and Paul's letters seem to indicate Greek-speaking believers were gradually becoming more numerous than the Aramaic- and Hebrew-speakers, so it would make sense for the Gospel writers to translate Aramaic words into Greek. If Mark was editing Matthew, why would he revert back to Aramaic? Perhaps that is explainable if Mark was reconciling Matthew’s text with Peter as his original source. It’s likely Peter didn’t speak anything but Aramaic and a little Hebrew since he needed a translator (Mark) when he went to Rome.https://www.quora.com/How-do-we-know-that-Mark-was-the-first-gospel-written-Where-can-I-find-what-unbiased-biblical-scholars-have-discovered
Gospel of matthew
- Matha Mór in irish- seems especially concerned with establishing significance of jesus for a jewish readership
Gospel of luke
- seems more concerned with explaining importance of jesus to a greek speaking community, non-jewish readers
Gospel of john
- greek philosophy "Λόγος" (reason/word) - theme of opening chapter
book of revelation
- The Seven Churches of Revelation, also known as the Seven Churches of the Apocalypse and the Seven Churches of Asia, are seven major churches of Early Christianity, as mentioned in the New Testament Book of Revelation. All of them are located in Asia Minor, present-day Turkey.According to Revelation 1:11, on the Greek island of Patmos, Jesus Christ instructs John of Patmos to: "Write on a scroll what you see and send it to the seven churches: to Ephesus, and to Smyrna, and to Pergamum, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea."[1] The churches in this context refers to the community or local congregations of Christians living in each city.
- https://www.quora.com/What-is-the-weirdest-book-of-the-Bible-and-what-makes-it-so-unusual
Not in bible taught during my days
- The Epistle to the Hebrews addresses a Jewish audience who had come to believe that Jesus was the anointed one (Hebrew: מָשִׁיחַ—transliterated in English as "Moshiach", or "Messiah"; Greek: Χριστός—transliterated in English as "Christos", for "Christ") who was predicted in the writings of the Hebrew Bible. The author discusses the "better-ness" of the new covenant and the ministry of Jesus, over the Mosaic covenant [Heb. 1:1–10:18] and urges the readers in the practical implications of this conviction through the end of the epistle.Contemporary scholars often reject Pauline authorship for the epistle to the Hebrews,[27]based on its distinctive style and theology, which are considered to set it apart from Paul's writings.
The best-known genizah, the Cairo Genizah, is located in the Ezra Synagogue in Fostat (Old Cairo, Egypt), built in 882.
The Nash Papyrus is a collection of four papyrusfragments acquired in Egypt in 1898 by W. L. Nash, the secretary of the Society of Biblical Archaeology. He presented them to Cambridge University Library in 1903.They comprise a single sheet and are not part of a scroll. The papyrus is of unknown provenance, although it is allegedly from Fayyum. The text was first described by Stanley A. Cook in 1903. Though dated by Cook to the 2nd century AD, subsequent reappraisals have pushed the date of the fragments back to about 150-100 BC.[citation needed]The papyrus was by far the oldest Hebrew manuscript fragment known at that time, before the discovery of the Dead Sea Scrolls in 1947. Twenty four lines long, with a few letters missing at each edge, the papyrus contains the Ten Commandments in Hebrew and a short middle text, followed by the start of the Shema Yisrael prayer.
dead sea scroll
- Dead Sea Scrolls (also Qumran Caves Scrolls) are ancient Jewish religious, mostly Hebrew, manuscripts found in the Qumran Caves in the West Bank near the Dead Sea.
- The Genesis Apocryphon (1Q20), also called the Tales of the Patriarchs or the Apocalypse of Lamech and labeled 1QapGen,[1] is one of the original seven Dead Sea Scrolls discovered in 1946 by Bedouin shepherds in Cave 1 near Qumran, a city in the northwest corner of the Dead Sea. Composed in Aramaic, it consists of four sheets of leather.[2] Furthermore, it is the least well-preserved document of the original seven.[3] The document records a pseudepigraphalconversation between the biblical figure Lamech, son of Methuselah, and his son, Noah, as well as first and third person narratives associated with Abraham.
Yemenite scrolls of the Law containing the Five Books of Moses (the Torah) represent one of three authoritative scribaltraditions for the transmission of the Torah, the other two being the Ashkenaziand Sephardic traditions that slightly differ.[1] While all three traditions purport to follow the Masoretic traditions of Aaron ben Asher, slight differences between the three major traditions have developed over the years. Biblical texts proofread by ben Asher survive in two extant codices (the Aleppo Codex and the Leningrad Codex), the latter said to have only been patterned after texts proofread by Ben Asher. The former work, although more precise, was partially lost following its removal from Aleppo in 1947. The Yemenite Torah scroll is unique in that it contains many of the oddly-formed letters, such as the "overlapping" pe (פ) and the "crooked" lamed (ל), etc., mentioned in Sefer Tagae,[2] as also by Menachem Meiri[3] and by Maimonides, although not found in ben Asher's orthography. The old line arrangements employed by the early Yemenite scribes in their Torah scrolls are nearly the same as prescribed by ben Asher. Like ben Asher's Masoretic tradition, it also contains nearly all the plene and defective scriptum, as well as the large and small letters employed in the writing of the Torah, a work held by medieval scribes in Israel to be the most accurate of all Masoretic traditions.
- produced in yemen and dates to 1600s. The taj torah was commonly divided into two volumes
- the hebrew test of the torah scroll is always written without vowels, called an "unpointed" text. This taj has the "pointed" hebrew text, following a precise system of dots and dashes, representing vowels, that was developed by masorete scribes of tiberius between 500 and 1000 ad approximately. The hebrew text of the taj is accompanied by two other translations integrated between the verses. One of the translations is the aramaic translation by onkelos called the targum. The other translation is the celebrated tafsir arabic translation of the torah, transliterated with hebrew letters by sa'adya gaon.
- in traditional jewish readings of the torah, these words are recited at the end of each of the five books
- produced in yemen and dates to 1600s. The taj torah was commonly divided into two volumes
- the hebrew test of the torah scroll is always written without vowels, called an "unpointed" text. This taj has the "pointed" hebrew text, following a precise system of dots and dashes, representing vowels, that was developed by masorete scribes of tiberius between 500 and 1000 ad approximately. The hebrew text of the taj is accompanied by two other translations integrated between the verses. One of the translations is the aramaic translation by onkelos called the targum. The other translation is the celebrated tafsir arabic translation of the torah, transliterated with hebrew letters by sa'adya gaon.
- in traditional jewish readings of the torah, these words are recited at the end of each of the five books
- hazak hazak venithazek (be strong be strong and we will be strengthened)
The Leningrad Codex (Latin: Codex Leningradensis, the "codex of Leningrad") is the oldest complete manuscript of the Hebrew Bible in Hebrew, using the Masoretic Text and Tiberian vocalization. It is dated 1008 CE (or possibly 1009) according to its colophon. The Aleppo Codex, against which the Leningrad Codex was corrected, is several decades older, but parts of it have been missing since 1947, making the Leningrad Codex the oldest complete codex of the Tiberian mesorah that has survived intact to this day. In modern times, the Leningrad Codex is significant as the Hebrew text reproduced in Biblia Hebraica (1937) and Biblia Hebraica Stuttgartensia(1977). It also serves scholars as a primary source for the recovery of details in the missing parts of the Aleppo Codex.
Codex Sinaiticus (Greek: Σιναϊτικός Κώδικας, Sinaïtikós Kṓdikas, Hebrew: קודקס סינאיטיקוס; Shelfmarks and references: London, British Library, Add MS 43725; Gregory-Aland nº א [Aleph] or 01, [Soden δ 2]) or "Sinai Bible" is one of the four great uncial codices, ancient, handwritten copies of a Christian Bible in Greek.
The Codex Washingtonianus or Codex Washingtonensis, designated by W or 032 (in the Gregory-Aland numbering), ε 014 (Soden), also called the Washington Manuscript of the Gospels, and The Freer Gospel, contains the four biblical gospels and was written in Greekon vellum in the 4th or 5th century.[1] The manuscript is lacunose.
The Codex Alexandrinus (London, British Library, MS Royal 1. D. V-VIII; Gregory-Aland no. A or 02, Soden δ 4) is a fifth-century manuscript of the Greek Bible,[n 1] containing the majority of the Septuagint and the New Testament. It is one of the four Great uncial codices. Along with the Codex Sinaiticus and the Vaticanus, it is one of the earliest and most complete manuscripts of the Bible. Brian Walton assigned Alexandrinus the capital Latin letter A in the Polyglot Bible of 1657.[2] This designation was maintained when the system was standardized by Wettstein in 1751.[3] Thus, Alexandrinus held the first position in the manuscript list. It derives its name from Alexandria where it resided for a number of years before it was brought by the Eastern Orthodox Patriarch Cyril Lucaris from Alexandria to Constantinople.[5] Then it was given to Charles I of England in the 17th century. Until the later purchase of Codex Sinaiticus, it was the best manuscript of the Greek Bible deposited in Britain.[n 2] Today, it rests along with Codex Sinaiticus in one of the showcases in the Ritblat Gallery of the British Library.[6][7] A full photographic reproduction of the New Testament volume (Royal MS 1 D. viii) is available on the British Library's website.[8] As the text came from several different traditions, different parts of the codex are not of equal textual value.[6][9] The text has been edited several times since the 18th century.
The Codex Vaticanus (The Vatican, Bibl. Vat., Vat. gr. 1209; no. B or 03 Gregory-Aland, δ 1 von Soden) is regarded as the oldest extant manuscript of the Greek Bible (Old and New Testament), one of the four great uncial codices. The Codex is named after its place of conservation in the Vatican Library, where it has been kept since at least the 15th century. It is written on 759 leaves of vellum in uncialletters and has been dated palaeographically to the 4th century. The manuscript became known to Western scholars as a result of correspondence between Erasmus and the prefects of the Vatican Library. Portions of the codex were collated by several scholars, but numerous errors were made during this process. The Codex's relationship to the Latin Vulgate was unclear and scholars were initially unaware of the Codex's value. This changed in the 19th century when transcriptions of the full codex were completed.[1] It was at that point that scholars realised the text differed significantly from the Textus Receptus. Most current scholars consider the Codex Vaticanus to be one of the best Greek texts of the New Testament, with the Codex Sinaiticusas its only competitor. Until the discovery by Tischendorf of the Sinaiticus text, the Codex was unrivaled. It was extensively used by Westcott and Hort in their edition of The New Testament in the Original Greek in 1881.[3] The most widely sold editions of the Greek New Testament are largely based on the text of the Codex Vaticanus. Codex Vaticanus is regarded as "the oldest extant copy of the Bible."
- lacks pastoral epistles, philemon, and revelation
- lacks pastoral epistles, philemon, and revelation
Ketef Hinnom (Hebrew: כָּתֵף הִינוֹם katef hinom, "shoulder of Hinnom") is an archaeological site southwest of the Old City of Jerusalem, adjacent to St. Andrew's Church, now on the grounds of the Menachem Begin Heritage Center. It is located where the Valley of Rephaimand the Valley of Hinnom meet, on the old road from Jerusalem to Bethlehem.The site consists of a series of rock-hewn burial chambers based on natural caverns.[4]In 1979, two tiny silver scrolls, inscribed with portions of the well-known prophylactic Priestly Blessing from the Book of Numbersand apparently once used as amulets, were found in one of the burial chambers. The delicate process of unrolling the scrolls while developing a method that would prevent them from disintegrating took three years. They contain what may be the oldest surviving texts from the Hebrew Bible, dating from around the late 7th to early 6th century BCE, and are now preserved at the Israel Museum.
The Rylands Library Papyrus P52, also known as the St John's fragment and with an accession reference of Papyrus Rylands Greek 457, is a fragment from a papyrus codex, measuring only 3.5 by 2.5 inches (8.9 by 6 cm) at its widest; and conserved with the Rylands Papyri at the John Rylands University Library Manchester, UK. Although Rylands 52 is generally accepted as the earliest extant record of a canonical New Testament text,[4] the dating of the papyrus is by no means the subject of consensus among scholars. The original editor proposed a date range of 100-150 CE;[5] while a recent exercise by Pasquale Orsini and Willy Clarysse, aiming to generate consistent revised date estimates for all New Testament papyri written before the mid-fourth century, has proposed a date for 52 of 125-175 CE.
The Rylands Library Papyrus P52, also known as the St John's fragment and with an accession reference of Papyrus Rylands Greek 457, is a fragment from a papyrus codex, measuring only 3.5 by 2.5 inches (8.9 by 6 cm) at its widest; and conserved with the Rylands Papyri at the John Rylands University Library Manchester, UK. Although Rylands 52 is generally accepted as the earliest extant record of a canonical New Testament text,[4] the dating of the papyrus is by no means the subject of consensus among scholars. The original editor proposed a date range of 100-150 CE;[5] while a recent exercise by Pasquale Orsini and Willy Clarysse, aiming to generate consistent revised date estimates for all New Testament papyri written before the mid-fourth century, has proposed a date for 52 of 125-175 CE.
The Geneva Bible is one of the most historically significant translations of the Bible into English, preceding the King James Version by 51 years.[1] It was the primary Bible of 16th-century English Protestantism and was used by William Shakespeare,[2] Oliver Cromwell, John Knox, John Donne, and John Bunyan, author of The Pilgrim's Progress (1678).[3] It was one of the Bibles taken to America on the Mayflower (Pilgrim Hall Museum has collected several Bibles of Mayflower passengers). The Geneva Bible was used by many English Dissenters, and it was still respected by Oliver Cromwell's soldiers at the time of the English Civil War, in the booklet "Cromwell's Soldiers' Pocket Bible". This version of the Bible is significant because, for the very first time, a mechanically printed, mass-produced Bible was made available directly to the general public which came with a variety of scriptural study guides and aids (collectively called an apparatus), which included verse citations that allow the reader to cross-reference one verse with numerous relevant verses in the rest of the Bible, introductions to each book of the Bible that acted to summarize all of the material that each book would cover, maps, tables, woodcut illustrations and indices. The Geneva Bible followed the Great Bible of 1539, the first authorised Bible in English, which was the authorized Bible of the Church of England. During the reign of Queen Mary I of England (1553–58), a number of Protestant scholars fled from England to Geneva, Switzerland, which was then ruled as a republic in which John Calvin and, later, Theodore Beza, provided the primary spiritual and theological leadership. Among these scholars was William Whittingham, who supervised the translation now known as the Geneva Bible, in collaboration with Myles Coverdale, Christopher Goodman, Anthony Gilby, Thomas Sampson, and William Cole; several of this group later became prominent figures in the Vestments controversy. Whittingham was directly responsible for the New Testament, which was complete and published in 1557,[6] while Gilby oversaw the Old Testament. The first full edition of this Bible, with a further revised New Testament, appeared in 1560,[6] but it was not printed in England until 1575 (New Testament[6]) and 1576 (complete Bible[6]). Over 150 editions were issued; the last probably in 1644.[6] The very first Bible printed in Scotland was a Geneva Bible, which was first issued in 1579.[6] In fact, the involvement of Knox and Calvin in the creation of the Geneva Bible made it especially appealing in Scotland, where a law was passed in 1579 requiring every household of sufficient means to buy a copy. Some editions from 1576 onwards[6] included Laurence Tomson's revisions of the New Testament. Some editions from 1599 onwards[6]used a new "Junius" version of the Book of Revelation, in which the notes were translated from a new Latin commentary by Franciscus Junius. The annotations which are an important part of the Geneva Bible were Calvinist and Puritan in character, and as such they were disliked by the ruling pro-government Anglicans of the Church of England, as well as King James I, who commissioned the "Authorized Version", or King James Bible, in order to replace it. The Geneva Bible had also motivated the earlier production of the Bishops' Bible under Elizabeth I, for the same reason, and the later Rheims-Douai edition by the Catholic community. The Geneva Bible remained popular among Puritans and remained in widespread use until after the English Civil War. The Geneva notes were surprisingly included in a few editions of the King James version, even as late as 1715.
- aramaic word "abba" - refers to a male parent, but it doesn't translate into father in the formal sense
The Matthew Bible, also known as Matthew's Version, was first published in 1537 by John Rogers, under the pseudonym "Thomas Matthew". It combined the New Testament of William Tyndale, and as much of the Old Testament as he had been able to translate before being captured and put to death. The translations of Myles Coverdale from German and Latin sources completed the Old Testament and the Biblical apocrypha, except the Apocryphal Prayer of Manasses. It is thus a vital link in the main sequence of English Bible translations. Matthew's Bible was the combined work of three individuals, working from numerous sources in at least five different languages. The entire New Testament (first published in 1526, later revised, 1534 and 1535), the Pentateuch, Jonah and in David Daniell's view,[1] the Book of Joshua, Judges, Ruth, First and Second Samuel, First and Second Kings, and First and Second Chronicles, were the work of William Tyndale. Tyndale worked directly from the Hebrew and Greek, occasionally consulting the Vulgate and Erasmus’s Latin version, and he used Luther's Bible for the prefaces, marginal notes and the biblical text.[2][3][4][5] The use of the pseudonym "Thomas Matthew" resulted possibly from the need to conceal from Henry VIII the participation of Tyndale in the translation.
- John Rogers (c. 1505 – 4 February 1555) was an English clergyman, Bible translator and commentator. He guided the development of the Matthew Bible in vernacular English during the reign of Henry VIII and was the first English Protestant martyr under Mary I of Englandwho was determined to restore Roman Catholicism. Rogers was born in Deritend, an area of Birmingham then within the parish of Aston. His father was also called John Rogers and was a lorimer – a maker of bits and spurs – whose family came from Aston; his mother was Margaret Wyatt, the daughter of a tanner with family in Erdington and Sutton Coldfield. Rogers was educated at the Guild School of St John the Baptist in Deritend,[4] and at Pembroke Hall, Cambridge University, where he graduated B.A. in 1526.[5]Between 1532 and 1534 he was rector of Holy Trinity the Less in the City of London.
- Myles Coverdale, first name also spelt Miles (1488 – 20 January 1569), was an English ecclesiastical reformer chiefly known as a Bible translator, preacher and, briefly, Bishop of Exeter (1551-1553).[1] Regarding his probable birth county, Daniell cites John Bale, author of a sixteenth century scriptorium, giving it as Yorkshire.[1][note 1] Having studied philosophy and theology in Cambridge, Coverdale became an Augustinian friar and went to the house of his order, also in Cambridge. In 1514 John Underwood, a suffragan bishop and archdeacon of Norfolk, ordained him priest in Norwich. He was at the house of the Augustinians when in about 1520,[1] Robert Barnes returned from Louvain to become its prior. In 1535 Coverdale produced the first complete printed translation of the Bible into English.[2] His theological development is a paradigm of the progress of the English Reformation from 1530 to 1552. By the time of his death, he had transitioned into an early Puritan, affiliated to Calvin, yet still advocating the teachings of Augustine. In 1534 Canterbury Convocation petitioned Henry VIII that the whole Bible might be translated into English. Consequently, in 1535, Coverdale dedicated this complete Bible to the King.[8]:201 After much scholarly debate, it is now considered very probable that the place of printing of the Coverdale Bible was Antwerp.[1][9] The printing was financed by Jacobus van Meteren. The printing of the first edition was finished on 4 October 1535.[note 5] Coverdale based the text in part on Tyndale's translation of the New Testament (following Tyndale's November 1534 Antwerp edition) and of those books which were translated by Tyndale: the Pentateuch, and the book of Jonah. Other Old Testament Books he translated from the German of Luther and others.[note 6] Based on Coverdale's translation of the Book of Psalms in his 1535 bible, his later Psalter has remained in use in the 1662 Book of Common Prayerdown to the present day, and is retained with various minor corrections in the 1926 Irish Book of Common Prayer, the 1928 US Episcopal Book of Common Prayer, and the 1962 Canadian Book of Common Prayer, etc
奧斯特洛聖經（Ostrog Bible, Острожская Библия）是一部最早的東斯拉夫語翻譯聖經(Bible translations into Slavic languages)、也是以古教會斯拉夫語所出版的聖經中最完整的第一部，在1581年出版于波蘭立陶宛的奧斯特洛(Ostroh)地區，由俄羅斯印刷業者伊凡·弗德拉夫(Ivan Fyodorov)承攬印制，並由烏克蘭王子康士坦丁·瓦西爾·奧斯特洛斯基(Konstanty Wasyl Ostrogski)所贊助出版的。奧斯特洛聖經就旧约圣经這一部分的翻譯而言不但是從希伯來文馬所拉文本，也是從希臘文七十士譯本翻譯過來的，因此它在教會斯拉夫語的聖經中是無與倫比的。此經翻譯本是根據傑納第斯(Gennadius Bible)的傑納第斯聖經的(Bible translations into Slavic languages)與亞歷山大古抄本(Codex Alexandrinus)的手稿，包含有舊約及新約共76書。經中某些部份是依據法蘭斯克·斯卡利納(Francysk Skaryna)的翻譯。奧斯特洛聖經在兩個日期付印出版：1580年7月12日，及1581年8月12日。
egypt
- https://www.quora.com/Why-are-the-pyramids-not-mentioned-in-the-Old-Testament none of the action of the Old Testament takes place at or near the Giza plateau. The closest the Hebrews ever came to the pyramids (in the biblical narrative) were the cities of Pi-Ramses and Pithom, roughly 80 miles north of the Great Pyramid.
- https://www.quora.com/What-does-the-word-Israel-mean
- steps
- observation
- basic - where, when, who, what, how, why
- further - repetitions, key words, key verse/impressed verse, flow of ideas/logical relationships, meaning of words, contrast, result, reasons, cause-effect, exhortation, advice/warnings
- interpretation - purpose of author; meaning of text; word study/phrase study; law of context; law of mention; names of the bible
- application - example to follow; error to avoid; command to obey; promise to claim; prayer to be echoed
No comments:
Post a Comment