{"id":8587,"date":"2023-09-01T15:46:05","date_gmt":"2023-09-01T20:46:05","guid":{"rendered":"https:\/\/abudinen.com\/blog\/?p=8587"},"modified":"2023-09-01T17:15:13","modified_gmt":"2023-09-01T22:15:13","slug":"apocrypha","status":"publish","type":"post","link":"https:\/\/abudinen.com\/blog\/2023\/09\/01\/apocrypha\/","title":{"rendered":"Apocrypha"},"content":{"rendered":"\n

4QInstruction<\/strong>, (Hebrew<\/a>: \u05de\u05d5\u05e1\u05e8 \u05dc\u05de\u05d1\u05d9\u05df, romanized<\/a>: <\/small>Musar leMevin<\/em>, lit.<\/a>\u2009<\/small>‘Instruction to a student’),[1]<\/a><\/sup> also known as Sapiential Work A<\/strong> or Secret of the Way Things Are<\/strong>, is a Hebrew text among the Dead Sea Scrolls<\/a> classified as wisdom literature<\/a>. It is authored by a spiritual expert, directed towards a beginner. The author addresses how to deal with business and money issues in a godly manner, public affairs, leadership, marriage, children, and family, and how to live life righteously among secular society. There is some consensus that it dates to the third century BCE.<\/p>\n\n\n\n

4QInstruction is preserved in at least seven fragmentary manuscripts from the Dead Sea Scrolls<\/a> found in Qumran<\/a> caves one and four, namely: 4Q415, 4Q416, 4Q417, 4Q418, 4Q418a, 4Q423, and 1Q26. These scrolls date approximately from the first century BCE and early first century CE.<\/p>\n\n\n\n

Although there is no literal dependence between Daniel and the Sapiential Works, it is likely that they emerged from the same, or similar, scribal circles. Many phrases and ideas from Daniel pertaining to wisdom, revelation, and the elect recur in “The Secret of the Way Things Are.” Similarly, both books reflect scribal activity with “a quest for divine communication,” and “neither are concerned with the sacrificial cult of the Temple”.[15]<\/a><\/sup> The Work is also analogous to New Testament scripture, with recurring similarities found in Proverbs and the Gospel of Matthew<\/a>. Although the terminology is not consistently parallel, the ideas and themes are comparable.[citation needed<\/a><\/em>]<\/sup><\/p>\n\n\n\n

[15]<\/sup>Elgvin 1996<\/a>, p. 131.<\/p>\n\n\n\n

The author is anonymous, but he probably wrote in the newly independent Hasmonean kingdom after the success of the Maccabean Revolt in the late 2nd century BC<\/a>. 1 Maccabees was probably written in Hebrew<\/a> originally. However, this original Hebrew has been lost, and the work only survives in translation in Koine Greek<\/a> contained in the Septuagint<\/a>, the Greek version of the Jewish scriptures.<\/p>\n\n\n\n

David A. deSilva writes: “There is wider debate concerning the date of Wisdom, which has been placed anywhere between 220 B.C.E. and 100 C.E. The terminus a quo <\/em>is set by the author’s use of the Greek translation of Isaiah, Job, and Proverbs, the first of which was probably available by 200 B.C.E. (Reider 1957: 14; Holmes 1913: 520). The terminus ad quem<\/em> is set by the evident use of the work by several New Testament authors (Holmes 1913: 521; Reider 1957: 14). https:\/\/www.earlyjewishwritings.com\/wisdom.html<\/a><\/p>\n\n\n\n

1 Kings 4:32 1 kings 5:12 https:\/\/www.chabad.org\/library\/bible_cdo\/aid\/15889\/jewish\/Chapter-5.htm#v12<\/p>\n\n\n\n

The Wisdom of Solomon is an apocryphal work about wisdom – its nature, benefits, and role in ancient Israel\u2019s history. Attributed in the work to King Solomon https:\/\/www.sefaria.org\/The_Wisdom_of_Solomon?tab=contents<\/p>\n\n\n\n

El Talmud<\/a> relata que alg\u00fan tiempo despu\u00e9s de la destrucci\u00f3n del Segundo Templo<\/a> de Jerusal\u00e9n<\/a> en el 70 D.C., el rabino<\/a>Yohanan ben Zakai<\/a> se traslad\u00f3 a la ciudad de Jamnia<\/a> o Yavne, donde recibi\u00f3 permiso de los romanos<\/a> para fundar una escuela de halaj\u00e1<\/a> (derecho religioso jud\u00edo).[1]<\/a><\/sup>\u200b Yavne tambi\u00e9n era la ciudad a la que se traslad\u00f3 el Sanedr\u00edn<\/a> tras la destrucci\u00f3n del Templo<\/a>. La escuela de Zakai supervis\u00f3 el inicio del juda\u00edsmo<\/a> rab\u00ednico y la escritura de la Mishn\u00e1<\/a>, la primera redacci\u00f3n de la Ley Oral y el texto fundacional del Talmud<\/a>.<\/p>\n\n\n\n

[1]<\/sup> Talmud Gittin 56a-b, p.95, Kantor<\/p>\n\n\n\n

The Talmud<\/a> relates that some time before the destruction<\/a> of the Second Temple<\/a> in 70 AD, Rabbi Yohanan ben Zakkai<\/a> relocated to the city of Yavneh, where he received permission from the Romans<\/a> to found a school of halakha<\/a><\/em> (Jewish religious law).[7]<\/a><\/sup><\/p>\n\n\n\n

[7]<\/sup> Talmud Gittin 56a\u2013b, p. 95, Kantor<\/p>\n\n\n\n

The Council of Jamnia<\/strong> (presumably Yavneh<\/a> in the Holy Land<\/a>) was a council purportedly held late in the 1st century AD to finalize the development of the canon of the Hebrew Bible in response to Christianity.[1]<\/a>[2]<\/a>[3]<\/a><\/sup> It has also been hypothesized to be the occasion when the Jewish authorities decided to exclude believers in Jesus as the Messiah<\/a> from synagogue<\/a> attendance, as referenced by interpretations of John 9:22<\/a> in the New Testament<\/a>.[4]<\/a><\/sup> The writing of the Birkat haMinim<\/a> benediction is attributed to Shmuel ha-Katan<\/a> at the supposed Council of Jamnia.<\/p>\n\n\n\n

    \n
  1. Jack P. Lewis (2002). “Jamnia Revisited”. In L. M. McDonald; J. A. Sanders (eds.). The Canon Debate<\/em>.<\/li>\n\n\n\n
  2. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> Walter Kaiser (2001). The Old Testament Documents: Are They Reliable and Relevant?<\/em>. Downers Grove: InterVarsity. p. 31. ISBN<\/a> 0830819754<\/bdi><\/a>.<\/li>\n\n\n\n
  3. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> Jack P. Lewis (1964). “What Do We Mean by Jabneh?”<\/a>. Journal of Biblical Literature<\/a><\/em>. 32<\/strong>: 125\u2013130.<\/li>\n\n\n\n
  4. ^<\/a><\/strong> Edward W. Klink III (2008), “Expulsion from the synagogue? Rethinking a Johannine Anachronism<\/a>“, Tyndale Bulletin.<\/em> Accessed 28 May 2016<\/li>\n<\/ol>\n\n\n\n

    READ Yadaim<\/a> 3:5<\/p>\n\n\n\n

    2 Maccabees<\/strong>,[note 1]<\/a><\/sup> also known as the Second Book of Maccabees<\/strong>, Second Maccabees<\/strong>, and abbreviated as 2 Macc.<\/strong>, is a deuterocanonical book<\/a> which recounts the persecution of Jews under King Antiochus IV Epiphanes<\/a> and the Maccabean Revolt<\/a> against him. It concludes with the defeat of the Seleucid Empire<\/a> general Nicanor<\/a> in 161 BC by Judas Maccabeus<\/a>, the leader of the Maccabees.<\/p>\n\n\n\n

    [note 1]<\/sup>Greek<\/a>: \u039c\u03b1\u03ba\u03ba\u03b1\u03b2\u03b1\u03af\u03c9\u03bd \u0392\u00b4, romanized<\/a>: <\/small>Makkaba\u00ed\u014dn 2<\/em><\/p>\n\n\n\n

    The Book of Maccabees II is an apocryphal summary of a five-volume work that has not been preserved, likely composed in the 2nd century BCE and detailing events of that century that formed the basis of the Chanukah story. It focuses on accounts of hellenization, persecution of Jews under King Antiochus, and battles of Judah Maccabee. Unlike Maccabees I, it was composed in Greek and has a strong religious tone; it incorporates much supernatural intervention and emphasizes religious martyrdom with stories like that of the Jewish woman and her seven sons (II Maccabees 7). The work has no official status in Judaism, but it is often studied to enrich the understanding of Chanukah. https:\/\/www.sefaria.org\/The_Book_of_Maccabees_II?tab=contents<\/p>\n\n\n\n

    Originally the Lord’s Supper was celebrated as a full meal within the framework of the Sunday eve- ning gathering<\/strong>. In the second half of the second century, the Eucharist, in a more modest form, was introduced into the morning gatherings on several days of the week, including on Sunday. https:\/\/www.jstor.org \u203a stable PDF The Lord’s Supper in the Early Church – JSTOR<\/a><\/p>\n\n\n\n

    The Apostle Paul Prayed for the Dead<\/strong><\/p>\n\n\n\n

    \n

    2 Timothy 1:16-18<\/strong> May the Lord grant mercy to the household of Onesiphorus, for he often refreshed me; he was not ashamed of my chains, [17] but when he arrived in Rome he searched for me eagerly and found me \u2013 [18] may the Lord grant him to find mercy from the Lord on that Day \u2013 and you well know all the service he rendered at Ephesus. (cf. 4:19)<\/p>\n<\/blockquote>\n\n\n\n

    https:\/\/www.ncregister.com\/blog\/4-biblical-proofs-for-prayers-to-saints-and-for-the-dead<\/a><\/p>\n\n\n\n

    2 Maccabees 12:45 But if he was looking forward to an honorable memorial of gratitude laid up for those who \u2020<\/a>die \u2021<\/a>in godliness, then the thought was holy and godly. Therefore he made the atoning sacrifice for those who had died, that they might be released from their sin.<\/p>\n\n\n\n

    3 Maccabees<\/strong>,[a]<\/a><\/sup> also called the Third Book of Maccabees<\/strong>, is a book written in Koine Greek<\/a>, likely in the 1st century BC<\/a> in either the late Ptolemaic period of Egypt<\/a> or in early Roman Egypt<\/a>. Despite the title, the book has nothing to do with the Maccabean Revolt<\/a> against the Seleucid Empire<\/a> described in 1 Maccabees<\/a> and 2 Maccabees<\/a>. Instead it tells the story of a persecution of the Jews under Pharaoh Ptolemy IV Philopator<\/a> (222\u2013205 BC) in Ptolemaic Egypt<\/a>, some decades before the Maccabee uprising in Judea.<\/p>\n\n\n\n

    [a]<\/sup>Greek<\/a>: \u039c\u03b1\u03ba\u03ba\u03b1\u03b2\u03b1\u03af\u03c9\u03bd \u0393\u00b4, romanized<\/a>: <\/small>Makkaba\u00ed\u014dn 3<\/em><\/p>\n\n\n\n

    The author of the work is unknown. The book is ascribed to the Jewish historian Josephus<\/a> by Eusebius<\/a> and Jerome<\/a> [11]<\/a><\/sup><\/p>\n\n\n\n

    [11]<\/sup> “The Books of the Maccabees” by John R Bartlett, The Oxford Companion to the Bible<\/em>, ed. by Bruce M. Metzger<\/a> and Michael D. Coogan<\/a>, (Oxford University Press<\/a>, 1993, ISBN<\/a>0195046455<\/a>) p. 482<\/p>\n\n\n\n

    DEUTEROCANONICAL BOOKS IN THE NEW TESTAMENT<\/h2>\n\n\n\n

    Matt. 2:16 – Herod’s decree of slaying innocent children was prophesied in Wis. 11:7 – slaying the holy innocents.<\/p>\n\n\n\n

    Matt. 6:19-20 – Jesus’ statement about laying up for yourselves treasure in heaven follows Sirach 29:11 – lay up your treasure.<\/p>\n\n\n\n

    Matt.. 7:12 – Jesus’ golden rule “do unto others” is the converse of Tobit 4:15 – what you hate, do not do to others.<\/p>\n\n\n\n

    Matt. 7:16,20 – Jesus’ statement “you will know them by their fruits” follows Sirach 27:6 – the fruit discloses the cultivation.<\/p>\n\n\n\n

    Matt. 9:36 – the people were “like sheep without a shepherd” is same as Judith 11:19 – sheep without a shepherd.<\/p>\n\n\n\n

    Matt. 11:25 – Jesus’ description “Lord of heaven and earth” is the same as Tobit 7:18 – Lord of heaven and earth.<\/p>\n\n\n\n

    Matt. 12:42 – Jesus refers to the wisdom of Solomon which was recorded and made part of the deuterocanonical books.<\/p>\n\n\n\n

    Matt. 16:18 – Jesus’ reference to the “power of death” and “gates of Hades” references Wisdom 16:13.<\/p>\n\n\n\n

    Matt. 22:25; Mark 12:20; Luke 20:29 – Gospel writers refer to the canonicity of Tobit 3:8 and 7:11 regarding the seven brothers.<\/p>\n\n\n\n

    Matt. 24:15 – the “desolating sacrilege” Jesus refers to is also taken from 1 Macc. 1:54 and 2 Macc. 8:17.<\/p>\n\n\n\n

    Matt. 24:16 – let those “flee to the mountains” is taken from 1 Macc. 2:28.<\/p>\n\n\n\n

    Matt. 27:43 – if He is God’s Son, let God deliver him from His adversaries follows Wisdom 2:18.<\/p>\n\n\n\n

    Mark 4:5,16-17 – Jesus’ description of seeds falling on rocky ground and having no root follows Sirach 40:15.<\/p>\n\n\n\n

    Mark 9:48 – description of hell where their worm does not die and the fire is not quenched references Judith 16:17.<\/p>\n\n\n\n

    Luke 1:42 – Elizabeth’s declaration of Mary’s blessedness above all women follows Uzziah’s declaration in Judith 13:18.<\/p>\n\n\n\n

    Luke 1:52 – Mary’s magnificat addressing the mighty falling from their thrones and replaced by lowly follows Sirach 10:14.<\/p>\n\n\n\n

    Luke 2:29 – Simeon’s declaration that he is ready to die after seeing the Child Jesus follows Tobit 11:9.<\/p>\n\n\n\n

    Luke 13:29 – the Lord’s description of men coming from east and west to rejoice in God follows Baruch 4:37.<\/p>\n\n\n\n

    Luke 21:24 – Jesus’ usage of “fall by the edge of the sword” follows Sirach 28:18.<\/p>\n\n\n\n

    Luke 24:4 and Acts 1:10 – Luke’s description of the two men in dazzling apparel reminds us of 2 Macc. 3:26.<\/p>\n\n\n\n

    John 1:3 – all things were made through Him, the Word, follows Wisdom 9:1.<\/p>\n\n\n\n

    John 3:13 – who has ascended into heaven but He who descended from heaven references Baruch 3:29.<\/p>\n\n\n\n

    John 4:48; Acts 5:12; 15:12; 2 Cor. 12:12 – Jesus’, Luke’s and Paul’s usage of “signs and wonders” follows Wisdom 8:8.<\/p>\n\n\n\n

    John 5:18 – Jesus claiming that God is His Father follows Wisdom 2:16.<\/p>\n\n\n\n

    John 6:35-59 – Jesus’ Eucharistic discourse is foreshadowed in Sirach 24:21.<\/p>\n\n\n\n

    John 10:22 – the identification of the feast of the dedication is taken from 1 Macc. 4:59.<\/p>\n\n\n\n

    John 10:36 \u2013 Jesus accepts the inspiration of Maccabees as He analogizes the Hanukkah consecration to His own consecration to the Father in 1 Macc. 4:36.<\/p>\n\n\n\n

    John 15:6 – branches that don’t bear fruit and are cut down follows Wis. 4:5 where branches are broken off.<\/p>\n\n\n\n

    Acts 1:15 – Luke’s reference to the 120 may be a reference to 1 Macc. 3:55 – leaders of tens \/ restoration of the twelve.<\/p>\n\n\n\n

    Acts 10:34; Rom. 2:11; Gal. 2:6 – Peter’s and Paul’s statement that God shows no partiality references Sirach 35:12.<\/p>\n\n\n\n

    Acts 17:29 – description of false gods as like gold and silver made by men follows Wisdom 13:10.<\/p>\n\n\n\n

    Rom 1:18-25 – Paul’s teaching on the knowledge of the Creator and the ignorance and sin of idolatry follows Wis. 13:1-10.<\/p>\n\n\n\n

    Rom. 1:20 – specifically, God’s existence being evident in nature follows Wis. 13:1.<\/p>\n\n\n\n

    Rom. 1:23 – the sin of worshipping mortal man, birds, animals and reptiles follows Wis. 11:15; 12:24-27; 13:10; 14:8.<\/p>\n\n\n\n

    Rom. 1:24-27 – this idolatry results in all kinds of sexual perversion which follows Wis. 14:12,24-27.<\/p>\n\n\n\n

    Rom. 4:17 – Abraham is a father of many nations follows Sirach 44:19.<\/p>\n\n\n\n

    Rom. 5:12 – description of death and sin entering into the world is similar to Wisdom 2:24.<\/p>\n\n\n\n

    Rom. 9:21 – usage of the potter and the clay, making two kinds of vessels follows Wisdom 15:7.<\/p>\n\n\n\n

    1 Cor. 2:16 – Paul’s question, “who has known the mind of the Lord?” references Wisdom 9:13.<\/p>\n\n\n\n

    1 Cor. 6:12-13; 10:23-26 – warning that, while all things are good, beware of gluttony, follows Sirach 36:18 and 37:28-30.<\/p>\n\n\n\n

    1 Cor. 8:5-6 – Paul acknowledging many “gods” but one Lord follows Wis. 13:3.<\/p>\n\n\n\n

    1 Cor. 10:1 – Paul’s description of our fathers being under the cloud passing through the sea refers to Wisdom 19:7.<\/p>\n\n\n\n

    1 Cor. 10:20 – what pagans sacrifice they offer to demons and not to God refers to Baruch 4:7.<\/p>\n\n\n\n

    1 Cor. 15:29 – if no expectation of resurrection, it would be foolish to be baptized on their behalf follows 2 Macc. 12:43-45.<\/p>\n\n\n\n

    Eph. 1:17 – Paul’s prayer for a “spirit of wisdom” follows the prayer for the spirit of wisdom in Wisdom 7:7.<\/p>\n\n\n\n

    Eph. 6:14 – Paul describing the breastplate of righteousness is the same as Wis. 5:18. See also Isaiah 59:17 and 1 Thess. 5:8.<\/p>\n\n\n\n

    Eph. 6:13-17 – in fact, the whole discussion of armor, helmet, breastplate, sword, shield follows Wis. 5:17-20.<\/p>\n\n\n\n

    1 Tim. 6:15 – Paul’s description of God as Sovereign and King of kings is from 2 Macc. 12:15; 13:4.<\/p>\n\n\n\n

    2 Tim. 4:8 – Paul’s description of a crown of righteousness is similar to Wisdom 5:16.<\/p>\n\n\n\n

    Heb. 4:12 – Paul’s description of God’s word as a sword is similar to Wisdom 18:15.<\/p>\n\n\n\n

    Heb. 11:5 – Enoch being taken up is also referenced in Wis 4:10 and Sir 44:16. See also 2 Kings 2:1-13 & Sir 48:9 regarding Elijah.<\/p>\n\n\n\n

    Heb 11:35 – Paul teaches about the martyrdom of the mother and her sons described in 2 Macc. 7:1-42.<\/p>\n\n\n\n

    Heb. 12:12 – the description “drooping hands” and “weak knees” comes from Sirach 25:23.<\/p>\n\n\n\n

    James 1:19 – let every man be quick to hear and slow to respond follows Sirach 5:11.<\/p>\n\n\n\n

    James 2:23 – it was reckoned to him as righteousness follows 1 Macc. 2:52 – it was reckoned to him as righteousness.<\/p>\n\n\n\n

    James 3:13 – James’ instruction to perform works in meekness follows Sirach 3:17.<\/p>\n\n\n\n

    James 5:3 – describing silver which rusts and laying up treasure follows Sirach 29:10-11.<\/p>\n\n\n\n

    James 5:6 – condemning and killing the “righteous man” follows Wisdom 2:10-20.<\/p>\n\n\n\n

    1 Peter 1:6-7 – Peter teaches about testing faith by purgatorial fire as described in Wisdom 3:5-6 and Sirach 2:5.<\/p>\n\n\n\n

    1 Peter 1:17 – God judging each one according to his deeds refers to Sirach 16:12 – God judges man according to his deeds.<\/p>\n\n\n\n

    2 Peter 2:7 – God’s rescue of a righteous man (Lot) is also described in Wisdom 10:6.<\/p>\n\n\n\n

    Rev. 1:4 \u2013 the seven spirits who are before his throne is taken from Tobit 12:15 \u2013 Raphael is one of the seven holy angels who present the prayers of the saints before the Holy One.<\/p>\n\n\n\n

    Rev. 1:18; Matt. 16:18 – power of life over death and gates of Hades follows Wis. 16:13.<\/p>\n\n\n\n

    Rev. 2:12 – reference to the two-edged sword is similar to the description of God’s Word in Wisdom 18:16.<\/p>\n\n\n\n

    Rev. 5:7 – God is described as seated on His throne, and this is the same description used in Sirach 1:8.<\/p>\n\n\n\n

    Rev. 8:3-4 – prayers of the saints presented to God by the hand of an angel follows Tobit 12:12,15.<\/p>\n\n\n\n

    Rev. 8:7 – raining of hail and fire to the earth follows Wisdom 16:22 and Sirach 39:29.<\/p>\n\n\n\n

    Rev. 9:3 – raining of locusts on the earth follows Wisdom 16:9.<\/p>\n\n\n\n

    Rev. 11:19 – the vision of the ark of the covenant (Mary) in a cloud of glory was prophesied in 2 Macc. 2:7.<\/p>\n\n\n\n

    Rev. 17:14 – description of God as King of kings follows 2 Macc. 13:4.<\/p>\n\n\n\n

    Rev. 19:1 – the cry “Hallelujah” at the coming of the new Jerusalem follows Tobit 13:18.<\/p>\n\n\n\n

    Rev. 19:11 – the description of the Lord on a white horse in the heavens follows 2 Macc. 3:25; 11:8.<\/p>\n\n\n\n

    Rev. 19:16 – description of our Lord as King of kings is taken from 2 Macc. 13:4.<\/p>\n\n\n\n

    Rev. 21:19 – the description of the new Jerusalem with precious stones is prophesied in Tobit 13:17.<\/p>\n\n\n\n

    Exodus 23:7 – do not slay the innocent and righteous – Dan. 13:53 – do not put to death an innocent and righteous person.<\/p>\n\n\n\n

    1 Sam. 28:7-20 \u2013 the intercessory mediation of deceased Samuel for Saul follows Sirach 46:20.<\/p>\n\n\n\n

    2 Kings 2:1-13 \u2013 Elijah being taken up into heaven follows Sirach 48:9.<\/p>\n\n\n\n

    2 Tim. 3:16 – the inspired Scripture that Paul was referring to included the deuterocanonical texts that the Protestants removed. The books Baruch, Tobit, Maccabees, Judith, Sirach, Wisdom and parts of Daniel and Esther were all included in the Septuagint that Jesus and the apostles used.<\/p>\n\n\n\n

    Sirach and 2 Maccabees \u2013 some Protestants argue these books are not inspired because the writers express uncertainty about their abilities. But sacred writers are often humble about their divinely inspired writings. See, for example, 1 Cor. 7:40 \u2013 Paul says he \u201cthinks\u201d that he has the Spirit of God.<\/p>\n\n\n\n

    The Protestants attempt to defend their rejection of the deuterocanonicals on the ground that the early Jews rejected them. However, the Jewish councils that rejected them (e.g., School of Javneh (also called \u201cJamnia\u201d in 90 – 100 A.D.) were the same councils that rejected the entire New Testatment canon. Thus, Protestants who reject the Catholic Bible are following a Jewish council that rejected Christ and the Revelation of the New Testament<\/p>\n\n\n\n

    https:\/\/web.archive.org\/web\/20140801214700\/http:\/\/scripturecatholic.com\/deuterocanon.html<\/a><\/p>\n\n\n\n

    REVIEW The Rabbis certainly didn\u2019t want this so they just removed any section that mentioned God from the text and any section that might give people the idea of having a personal relationship with God. This was what the Christians were preaching. The nerve of those Christians. https:\/\/discernmentzone.wordpress.com\/2019\/02\/14\/the-book-of-esther-a-septuagint-vs-masoretic-caparison\/<\/p>\n\n\n\n

    Jerome<\/a>: The Greek word here which we render \u2018supersubstantialis,\u2019 is \u1f10\u03c0\u03b9\u03bf\u03cd\u03c3\u03b9\u03bf\u03c2. The LXX (Septuagint<\/a>) often make use of the word \u03c0\u03b5\u03c1\u03b9\u03bf\u03cd\u03c3\u03b9\u03bf\u03c2, by which we find, on reference to the Hebrew, they always render the word sogolac. Symmachus translates it \u1f10\u03be\u03b1\u03af\u03c1\u03b5\u03c4\u03bf\u03c2, that is, \u2018chief,\u2019 or \u2018excellent,\u2019 though in one place he has interpreted \u2018peculiar.\u2019 When then we pray God to give us our \u2018peculiar\u2019 or \u2018chief\u2019 bread, we mean Him who says in the Gospel, I am the living bread which came down from heaven. (John 6:51.)[32]<\/a><\/sup><\/p>\n\n\n\n

    Jerome<\/a>: In the Gospel, entitled The Gospel according to the Hebrews, \u2018supersubstantialis\u2019 is rendered \u2018mohar,\u2019 that is \u2018to-morrow\u2019s;\u2019 so that the sense would be, Give us today to-morrow’s bread; i. e. for the time to come.[32]<\/a><\/sup><\/p>\n\n\n\n

    [32]<\/sup>“Catena Aurea: commentary on the four Gospels; collected out of the works of the Fathers. Oxford: Parker, 1874. Thomas Aquinas”<\/a>. Oxford, Parker. 1874.   This article incorporates text from this source, which is in the public domain<\/a>.<\/em><\/p>\n\n\n\n

    Need, necessity \u0715\u0741\u0723\u073d\u0718\u0722\u0729\u0733\u0722\u0730\u0722<\/p>\n\n\n\n

    Showbread<\/strong> (Hebrew<\/a>: \u05dc\u05d7\u05dd \u05d4\u05e4\u05e0\u05d9\u05dd Le\u1e25em haP\u0101n\u012bm<\/em>, literally: “Bread of the Faces”[1]<\/a><\/sup>), in the King James Version<\/a>: shewbread<\/strong>, in a biblical<\/a> or Jewish<\/a> context, refers to the cakes or loaves of bread<\/a> which were always present, on a specially-dedicated table, in the Temple in Jerusalem<\/a> as an offering to God. An alternative, and more appropriate, translation would be presence bread<\/em>,[2]<\/a><\/sup> since the Bible requires that the bread be constantly in the presence of God (Exodus 25:30<\/a>).<\/p>\n\n\n\n

      \n
    1. Commentary of Rashi<\/a> on Exodus 25:30<\/a> \u2013 “Bread of the Faces: because it had faces,” “\u05dc\u05d7\u05dd \u05e4\u05e0\u05d9\u05dd – \u05e9\u05d4\u05d9\u05d4 \u05dc\u05d5 \u05e4\u05e0\u05d9\u05dd”, and commentary of Nachmanides<\/a> on the same verse \u2013 “Bread of the Faces: because it had faces facing this way and that way,” “\u05dc\u05d7\u05dd \u05e4\u05e0\u05d9\u05dd – \u05e9\u05d9\u05e9 \u05dc\u05d5 \u05e4\u05e0\u05d9\u05dd \u05e8\u05d5\u05d0\u05d9\u05dd \u05dc\u05db\u05d0\u05df \u05d5\u05dc\u05db\u05d0\u05df”<\/li>\n\n\n\n
    2. ^ Jump up to:a<\/strong><\/em><\/sup><\/a> b<\/strong><\/em><\/sup><\/a> c<\/strong><\/em><\/sup><\/a> d<\/strong><\/em><\/sup><\/a> e<\/strong><\/em><\/sup><\/a> f<\/strong><\/em><\/sup><\/a> g<\/strong><\/em><\/sup><\/a> h<\/strong><\/em><\/sup><\/a> i<\/strong><\/em><\/sup><\/a> j<\/strong><\/em><\/sup><\/a> k<\/strong><\/em><\/sup><\/a> l<\/strong><\/em><\/sup><\/a> m<\/strong><\/em><\/sup><\/a> n<\/strong><\/em><\/sup><\/a> o<\/strong><\/em><\/sup><\/a> p<\/strong><\/em><\/sup><\/a> q<\/strong><\/em><\/sup><\/a> r<\/strong><\/em><\/sup><\/a> s<\/strong><\/em><\/sup><\/a> t<\/strong><\/em><\/sup><\/a> u<\/strong><\/em><\/sup><\/a> v<\/strong><\/em><\/sup><\/a> Jewish Encyclopedia<\/em><\/li>\n<\/ol>\n\n\n\n

      https:\/\/ancient-hebrew.org\/studies-nt\/greek-and-aramaic-manuscripts-of-the-new-testament.htm<\/a><\/p>\n\n\n\n

      READ Similarities Between Jesus and the Passover Lamb<\/p>\n\n\n\n

      Why did the translators of the Peshitta, translate the Greek word “euang\u00e9lion” in matthew 4:23 ,into “\u0723\u0712\u0742\u0730\u072a\u072c\u0742\u0733\u0710 SBRTA”, instead of the loan from Greek syriac term” \u0710\u0736\u0718\u0730\u0722\u0713\u0741\u0736\u0720\u073a\u071d\u0733\u0718\u0722 ewangeliy\u014dn”?<\/strong> Perhaps because the New Testament was originally in Aramaic and the Greek version was translated from it rather than the other way around.<\/p>\n\n\n\n

      To this end, and in reference to the originality of the Peshitta, the words of Patriarch Shimun XXI Eshai<\/a> are summarized as follows:<\/p>\n\n\n\n

      “With reference to … the originality of the Peshitta text, as the Patriarch and Head of the Holy Apostolic and Catholic Church of the East, we wish to state, that the Church of the East received the scriptures from the hands of the blessed Apostles themselves in the Aramaic original, the language spoken by our Lord Jesus Christ Himself, and that the Peshitta is the text of the Church of the East which has come down from the Biblical times without any change or revision.<\/em><\/p>\n\n\n\n

      the Classical Syriac Peshitta<\/a>, a rendering in Aramaic of the Hebrew (and some Aramaic, e.g. in Daniel and Ezra) Old Testament, plus the New Testament purportedly in its original Aramaic, and still the standard in most Syriac churches.<\/p>\n\n\n\n

      The \u201cnew\u201d modern Peshitta was rewritten using the Greek version as reference.<\/p>\n\n\n\n

      The official\u00a0Assyrian Church of the East<\/a>\u00a0(known by some as the Nestorian Church) does not recognise the new “Assyrian Modern” edition, and traditionally considers the New Testament of the Peshitta to be the original New Testament, and Aramaic to be its original language.<\/p>\n\n\n\n

      https:\/\/www.quora.com\/profile\/Jay-Galloway-8<\/a><\/p>\n\n\n\n

      https:\/\/www.quora.com\/Why-did-the-translators-of-the-Peshitta-translate-the-Greek-word-euang%C3%A9lion-in-matthew-4-23-into-%DC%A3%DC%92%DD%82%DC%B0%DC%AA%DC%AC%DD%82%DC%B3%DC%90-SBRTA-instead-of-the-loan-from-Greek-syriac-term<\/p>\n","protected":false},"excerpt":{"rendered":"

      4QInstruction, (Hebrew: \u05de\u05d5\u05e1\u05e8 \u05dc\u05de\u05d1\u05d9\u05df, romanized: Musar leMevin, lit.\u2009‘Instruction to a student’),[1] also known as Sapiential Work A or Secret of the Way Things Are, is a Hebrew text among the Dead Sea Scrolls classified as wisdom literature. It is authored by a spiritual … Leer m\u00e1s<\/a><\/p>\n