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In addition, readers will find sections included, based upon rabbinical traditions used in the making of the Septuagint, such as Psalm 151 and Job 42:18-22, that are not in other translations. The addition in Job actually does seem to flesh out the book better in my opinion to a more complete ending. Tov, Emanuel. Textual Criticism of the Hebrew Bible. 2nd Rev. Ed. Fortress Press: Minneapolis, 2001., 114-117. Departing Horeb: The Masoretic Hebrew vs the LXX Part 1 by Eric Jobe. A series of articles on the Masoretic Text and Septuagint from a scholarly perspective. Part 2, Part 3, A Clarification Throughout the text are notes at the bottom which explain key points in the verses based upon the consensus of leading Orthodox Bible scholars. These are easy to understand, and, in reading them one can better understand the doctrines and practices of the Orthodox Church --- which I do recommend for anyone interested in learning more about the Orthodox faith. This image is filled with symbolism as one would expect in any Orthodox icon. Centered in the image, Jesus stands on the broken gates of Hades, which in their fallen state have formed a cross. Jesus is pulling the parents of humanity, Adam and Eve, from Hades by the wrists and not the hands because the work being done is all his and not theirs.
There are some positives to take away from the Bible though. For starters, the English-speaking Orthodox people have a Bible they can call their own, instead of the NKJV or American Standard Version (ASV). I am a convert to Catholicism, but seeing that Orthodox and Catholics were/are the original and true Church (not getting into that in this review), I can't imagine either one of them not having an English Bible, but apparently that time did exist.An “Overview of the Books of the Bible” presents introductory material about the various sections and kinds of biblical literature. “Introducing the Orthodox Church” will be especially helpful to non-Orthodox readers of the OSB. “How to Read the Bible” presents an Orthodox understanding of reading and interpreting the Bible. The fact that this has in fact happened should make clear to the Orthodox or those who are simply studying Orthodoxy why it is most unsatisfactory to use Old Testament translations made from the Hebrew. Orthodox should know and use the Septuagint version of the Old Testament in the original Greek or in translation. The Orthodox Church formularies and services are the most theologically complex and profound of all Christian church services, and they are a virtual mosaic of scripture quotation from the Septuagint or of the Church Fathers paraphrasing and commenting on Septuagint texts. For an example of this, consider the very first line of the first Book of the Bible, Genesis. In the Hebrew Bible and the English translations made from it we have ‘In the beginning God created the heaven and the earth’. In the Septuagint it is ‘In the beginning God made the heaven and the earth’. The first clause of the Nicene Creed, following the Septuagint, has Maker of heaven and earth, not Creator. On the other hand, the Apostles’ Creed of the Roman Catholic Church, following St Jerome’s translation from the Hebrew, has Creatorem, Creator. In the next sentence of Genesis the Septuagint describes the earth at the moment of creation as ‘invisible and unformed’. The Septuagint’s word ‘ invisible’ is taken intothe next clause of the Nicene Creed, where we have ‘…and of all things visible and invisible’. In the Hebrew the passage reads ‘unformed and empty’. It is a truism that learning the Orthodox Faith comes very largely through attending its services. It is not learned through books. Orthodox say to the curious, ‘Come and see’, not ‘Come and read’. If one cannot recognise these scriptural quotations when they are encountered in the services, then one’s apprehension of the Orthodox faith is handicapped. Prof. Dr. Karen Jobes and Dr. Moises Silva. Invitation to the Septuagint. 2nd ed. Baker Academic, 2000. 351 pp. ISBN 9780801022357 G. S. Paine, The Men Behind the King James Version, (Grand Rapids, MI: Baker Book House, 1959) p. 182f.
First let me say that I'm writing this review to encourage Protestants to read the (deuterocanonical) books of the Bible which are typically only found in Catholic or Orthodox Bibles. I review the books for my reactions to them, which is irreverent in a sense, but I do hope my recommendations have a cumulative effect of drawing people to these wonderful narratives. Supple Leathersoft material that gives the appearance of a genuine leather look and feel and has the longevity needed for daily Bible engagement The first ever full-length Orthodox Study Bible in English presents the Bible of the early church and the church of the early Bible. It is the fruit of over twenty years of labor by many of the best Orthodox Christian theologians of our time. This long-awaited single volume brings together an original translation of the Old Testament from the Septuagint with the classic Orthodox Study Bible: New Testament and Psalms. Here, by the grace of God, you will find the living water of His Word with comprehensive study guides and teachings that bring to our modern world the mind of the ancient Christian Church. We are pleased to announce the release of the Orthodox Study Bible Notes for the Accordance Library! This unique study Bible, offering insights and commentary from the early centuries of Christianity, will be of interest not only to Eastern Orthodox Christians but also to anyone interested in church history. Kevin Mayhew Publishers has printed the translation by Peter King, SJ, in four volumes ( The Pentateuch 2010, The Historical Books 2012, The Wisdom Literature 2008, and The Prophets 2013), which are now available (along with King's translation of the New Testament) as The Bible. King's work, however, is difficult to obtain in the US.
Contents
Aristeas’ account of the origin of the Septuagint is almost certainly a later pious fable, but the significance of The Letter, be it true or false, is that it is a powerful early witness (150-100 B.C.) to the existence of an independent textual tradition of the Old Testament earlier than, or at the very least contemporary with, that represented by today’s text of the Hebrew Bible. The oldest extant witnesses to the Septuagint include 2nd century BC fragments of Leviticus and Deuteronomy (Rahlfs nos. 801, 819, and 957), and 1st century BC fragments of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and the Minor Prophets (Rahlfs nos. 802, 803, 805, 848, 942, and 943). Relatively complete manuscripts of the Septuagint include the Codex Vaticanus and the Codex Sinaiticus both of the 4th century AD and the Codex Alexandrinus of the 5th century. These are the oldest surviving nearly-complete manuscripts of the Old Testament in any language. The oldest extant complete Hebrew texts are much later, from around 1000 AD. The Septuagint and Hebrew Bibles compared
The Septuagint has been translated a few times into English, the first one (though excluding the Apocrypha) being The Holy Bible containing the Old and New Covenant of Charles Thomson in 1808; his translation was later revised and enlarged by C. A. Muses in 1954 under the title The Septuagint Bible. The Thomson's Translation of the Old Covenant is a direct translation of the Greek Septuagint version of the Old Testament into English, rare for its time. The work took 19 years to complete and was originally published in 1808. The Danish Biblical scholar Mogens Muller has noted that: ‘Historically the Septuagint should be endowed with special significance considered as a translation, because, to some circles of Greek-speaking Jewry, it replaced the Hebrew Bible, and thus became their Bible. Because it was accepted as conclusive evidence of the biblical revelation, it was used by the authors of the New Testament writings, and accordingly came to have a decisive impact on the theology of the New Testament. In an historical perspective, it became, to an even greater extent than the Hebrew Bible, the Old Testament of the New Testament. This circumstance is fundamental insofar as this translation as a witness of the handing on of traditions represents a reappraisal of the basic content of the Old Testament.’ [3](The Biblical scholar Robert Hanhart even thinks that the Septuagint actually expresses a more profound appreciation of the Old Testament’s testimony of revelation than does the Hebrew.) It was commissioned at the behest of the Egyptian King, Ptolemy, who wished to expand the celebrated library of Alexandria to include the wisdom of all the ancient religions of the world. Because Greek was the language of Alexandria, the Scriptures therefore had to be translated into that language.The Orthodox (and Catholic) Bible also has an extra section of Daniel including the story of Susanna and the Elders. This didn't hit me as hard, but it was fine. I have mixed feelings about this Bible, which deeply saddens me. I really wanted to like this Bible. But like others I have spoken to, they too are a bit disappointed with this Bible. The Orthodox Study Bible started out as the New Testament and Psalms, and with massive funding they started a project to publish the Old Testament with the New Testament. So it is nice to have the full Bible in one volume, especially when so many people publish just the New Testament for the price of a full Bible. The Septuagint Online - Compiled by Joel Kalvesmaki, Editor in Byzantine Studies at Dumbarton Oaks and convert to Orthodoxy 1993.
The intentional unity of Luke/Acts is more than sequential. It is also thematic, in the sense that both works carry the same images, ideas, and preoccupations.The Holy Fathers teach that the Father made heaven and earth through the Son and in the Holy Spirit. Thus, the Holy Trinity made heaven and earth, and the Church sings, “We glorify the Father, we exalt the Son, and we worship the Holy Spirit—the indivisible Trinity who exists as One—the Light and Lights, the Life and Lives, who grants light and life to the ends of the world” (CanonAnd). The medieval Hebrew text became the basis of virtually all vernacular Old Testament translation, especially in English, even though it distorted the relationship between the Old Testament and the New. Before his death in 1536, William Tyndale had translated about half of the Old Testament directly from the Hebrew Masoretic text rather than the Septuagint Greek or the Vulgate Latin of Christendom. In 1535 Miles Coverdale produced the first complete English Bible, also from the Hebrew. The books that did not form part of the Hebrew Bible were not at first excluded by the English Reformers from the canon, but they were placed together at the end of the Old Testament as the so-called Apocrypha. Finally they were dropped altogether, as one can see by inspecting many modern English Bibles that emanate from various Protestant sources. This development was unfortunate: it gravely weakened the early Church’s attitude of Vetus Testamentum in Novo Receptum, and led to the present anomaly of modern biblical criticism conducted outside of the Church. Holy Scripture cannot be independent of the Church that canonizes it and says what it is, and Orthodox Christians should read and study Scripture according to the mind and understanding of the Church. But if there is not very clear correspondence between the text of the Old Testament and those New Testament quotations from it made by our Saviour Himself, St Paul, the Evangelists and Apostles, the vital salvific link between the Old Testament and the New is fundamentally obscured. Well, I actually did it. I read the entire Bible this year. It was something I decided to do on a whim 364 days ago, and I actually followed through with it. I’ve been measuring the passage of the year by crossing off each day’s line in the reading plan I’ve been following, and it’s a strange feeling to get to the end. I should probably have something more substantive to say, but I feel a bit like Forrest Gump after he ran across the country. “I’m pretty tired. I think I’ll go home now.” See Wayne Grudem, What's Wrong with Gender-Neutral Bible Translations?Feb 20, 2013 < http://www.waynegrudem.com/wp-content/uploads/2012/03/What-s-Wrong-with-Gender-Neutral-Bible-Translations.pdf>; as well as " The Gender-Neutral Bible Controversy," Sept. 4, 2006, < http://www.bible-researcher.com/links12.html>.
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