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Elis and John Present the Holy Vible: The Book The Bible Could Have Been

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Nevi'im ( Hebrew: נְבִיאִים, romanized: Nəḇî'îm, "Prophets") is the second main division of the Tanakh, between the Torah and Ketuvim. It contains two sub-groups, the Former Prophets ( Nevi'im Rishonim נביאים ראשונים, the narrative books of Joshua, Judges, Samuel and Kings) and the Latter Prophets ( Nevi'im Aharonim נביאים אחרונים, the books of Isaiah, Jeremiah and Ezekiel and the Twelve Minor Prophets). the possession of the land under the divinely appointed kings of the House of David, ending in conquest and foreign exile ( Books of Kings) Their narratives all openly describe relatively late events (i.e., the Babylonian captivity and the subsequent restoration of Zion).

The word βιβλίον itself had the literal meaning of " scroll" and came to be used as the ordinary word for "book". [3] It is the diminutive of βύβλος byblos, "Egyptian papyrus", possibly so called from the name of the Phoenician sea port Byblos (also known as Gebal) from whence Egyptian papyrus was exported to Greece. [4] These differing histories produced what modern scholars refer to as recognizable "text types". The four most commonly recognized are Alexandrian, Western, Caesarean, and Byzantine. [52] Dānî’ēl ( Book of Daniel) דָּנִיֵּאל combines prophecy and eschatology (end times) in story of God saving Daniel just as He will save Israel. The original texts of the Tanakh were almost entirely written in Hebrew with about one percent in Aramaic. The earliest translation of any Bible text is the Septuagint which translated the Hebrew into Greek. [34] As the first translation of any biblical literature, the translation that became the Septuagint was an unparalleled event in the ancient world. [256] This translation was made possible by a common Mediterranean culture where Semitism had been foundational to Greek culture. [257] In the Talmud, Greek is the only language officially allowed for translation. [120] The Targum Onkelos is the Aramaic translation of the Hebrew Bible believed to have been written in the second century CE. [34] These texts attracted the work of various scholars, but a standardized text was not available before the 9th century. [34] Many ancient translations coincide with the invention of the alphabet and the beginning of vernacular literature in those languages. According to British Academy professor N. Fernández Marcos, these early translations represent "pioneer works of enormous linguistic interest, as they represent the oldest documents we have for the study of these languages and literature". [265]Two of them (Daniel and Ezra) are the only books in the Tanakh with significant portions in Aramaic. The manuscript was "sent to the rubricator, who added (in red or other colours) the titles, headlines, the initials of chapters and sections, the notes and so on; and then – if the book was to be illustrated – it was sent to the illuminator." [309] In the case of manuscripts that were sold commercially, the writing would "undoubtedly have been discussed initially between the patron and the scribe (or the scribe's agent,) but by the time that the written gathering were sent off to the illuminator there was no longer any scope for innovation." [310] Translations to English can be traced to the seventh century, Alfred the Great in the 9th century, the Toledo School of Translators in the 12th and 13th century, Roger Bacon (1220–1292), an English Franciscan friar of the 13th century, and multiple writers of the Renaissance. [266] The Wycliffite Bible, which is "one of the most significant in the development of a written standard", dates from the late Middle English period. [267] William Tyndale's translation of 1525 is seen by several scholars as having influenced the form of English Christian discourse as well as impacting the development of the English language itself. [268] Martin Luther translated the New Testament into German in 1522, and both Testaments with Apocrypha in 1534, thereby contributing to the multiple wars of the Age of Reformation and Counter-Reformation. Important biblical translations of this period include the Polish Jakub Wujek Bible (Biblia Jakuba Wujka) from 1535, and the English King James/Authorized Version (1604–1611). [269] The King James Version was the most widespread English Bible of all time, but it has largely been superseded by modern translations. [54] The Hebrew Bible has 39 books, written over a long period of time, and is the literary archive of the ancient nation of Israel. It was traditionally arranged in three sections.

Shīr Hashshīrīm ( Song of Songs) or (Song of Solomon) שִׁיר הַשִׁירִים ( Passover) is poetry about love and sex. The first three are effectively different editions of the same materials, and for that reason are known as the 'synoptic gospels'. The writer of Luke also wrote the Acts of the Apostles, which tells the story of how Christianity spread from being a small group of Jewish believers in the time of Jesus to becoming a worldwide faith in less than a generation.

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The first stage was completed remarkably early if one accepts Albert C. Sundberg [ de]'s view that "canon" and "scripture" are separate things, with "scripture" having been recognized by ancient Christians long before "canon" was. [159] Barton says Theodor Zahn concluded "there was already a Christian canon by the end of the first century", but this is not the canon of later centuries. [160] Accordingly, Sundberg asserts that in the first centuries, there was no criterion for inclusion in the "sacred writings" beyond inspiration, and that no one in the first century had the idea of a closed canon. [161] The gospels were accepted by early believers as handed down from those Apostles who had known Jesus and been taught by him. [162] Later biblical criticism has questioned the authorship and datings of the gospels. There were different ancient versions of the Tanakh in Hebrew. These were copied and edited in three different locations producing slightly varying results. Masoretic scholars in Tiberias in ancient Palestine copied the ancient texts in Tiberian Hebrew. A copy was recovered from the "Cave of Elijah" (the synagogue of Aleppo in the Judean desert) and is therefore referred to as the Aleppo Codex which dates to around 920. This codex, which is over a thousand years old, was originally the oldest codex of the complete Tiberian Hebrew Bible. [258] Babylonian masoretes had also copied the early texts, and the Tiberian and Babylonian were later combined, using the Aleppo Codex and additional writings, to form the Ben-Asher masoretic tradition which is the standardized Hebrew Bible of today. The Aleppo Codex is no longer the oldest complete manuscript because, during riots in 1947, the Aleppo Codex was removed from its location, and about 40% of it was subsequently lost. It must now rely on additional manuscripts, and as a result, the Aleppo Codex contains the most comprehensive collection of variant readings. [35] The oldest complete version of the Masoretic tradition is the Leningrad Codex from 1008. It is the source for all modern Jewish and Christian translations. [34] [258]

Enoch is not part of the biblical canon used by most Jews, apart from Beta Israel. Most Christian denominations and traditions may accept the Books of Enoch as having some historical or theological interest or significance. Part of the Book of Enoch is quoted in the Epistle of Jude and the Book of Hebrews (parts of the New Testament), but Christian denominations generally regard the Books of Enoch as non-canonical. [135] The exceptions to this view are the Ethiopian Orthodox Tewahedo Church and Eritrean Orthodox Tewahedo Church. [133] The apocrypha are Jewish literature, mostly of the Second Temple period (c. 550 BCE – 70 CE); they originated in Israel, Syria, Egypt or Persia; were originally written in Hebrew, Aramaic, or Greek, and attempt to tell of biblical characters and themes. [122] Their provenance is obscure. One older theory of where they came from asserted that an "Alexandrian" canon had been accepted among the Greek-speaking Jews living there, but that theory has since been abandoned. [123] Indications are that they were not accepted when the rest of the Hebrew canon was. [123] It is clear the Apocrypha were used in New Testament times, but "they are never quoted as Scripture." [124] In modern Judaism, none of the apocryphal books are accepted as authentic and are therefore excluded from the canon. However, "the Ethiopian Jews, who are sometimes called Falashas, have an expanded canon, which includes some Apocryphal books". [125]A BibleStudyTools PLUS subscription offers visitors the access to exclusive in-depth Bible study articles, commentaries, printable prayer and devotional guides, and personalization features within the Bible such as note-taking, highlighting, and more - all in an ad-free environment! In the biblical metaphysic, humans have free will, but it is a relative and restricted freedom. [86] Beach says that Christian voluntarism points to the will as the core of the self, and that within human nature, "the core of who we are is defined by what we love". [87] Natural law is in the Wisdom literature, the Prophets, Romans 1, Acts 17, and the book of Amos (Amos 1:3–2:5), where nations other than Israel are held accountable for their ethical decisions even though they don't know the Hebrew god. [88] Political theorist Michael Walzer finds politics in the Hebrew Bible in covenant, law, and prophecy, which constitute an early form of almost democratic political ethics. [89] Key elements in biblical criminal justice begin with the belief in God as the source of justice and the judge of all, including those administering justice on earth. [90] a b "[...] die griechische Bibelübersetzung, die einem innerjüdischen Bedürfnis entsprang [...] [von den] Rabbinen zuerst gerühmt (.) Später jedoch, als manche ungenaue Übertragung des hebräischen Textes in der Septuaginta und Übersetzungsfehler die Grundlage für hellenistische Irrlehren abgaben, lehte man die Septuaginta ab." Homolka, Jacob & Chorin 1999, pp.43ff, Bd.3 However, the Roman Catholic Church recognizes 46 books as its Old Testament (45 if Jeremiah and Lamentations are counted as one), [141] and the Eastern Orthodox Churches recognize 6 additional books. These additions are also included in the Syriac versions of the Bible called the Peshitta and the Ethiopian Bible. [l] [m] [n] The Bible has been used to support and oppose political power. It has inspired revolution and "a reversal of power" because God is so often portrayed as choosing what is "weak and humble (the stammering Moses, the infant Samuel, Saul from an insignificant family, David confronting Goliath, etc.) to confound the mighty". [195] [196] Biblical texts have been the catalyst for political concepts like democracy, religious toleration and religious freedom. [197] :3 These have, in turn, inspired movements ranging from abolitionism in the 18th and 19th century, to the civil rights movement, the Anti-Apartheid Movement, and liberation theology in Latin America. The Bible has been the source of many peace movements and efforts at reconciliation around the world . [198]

Search verses using the translation and version you like with over 30 to choose from including New International (NIV), King James (KJV), New American Standard (NASB), The Message, New Living (NLT), Holman Christian Standard (HCSB), English Standard (ESV), and many more versions of the Holy Bible. These books were later called the 'Pentateuch', and tradition attributed them to Moses. Some parts undoubtedly date from that period, but as things changed old laws were updated and new ones produced, and this was the work of later editors over several centuries. The Prophets

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Nur Masalha argues that genocide is inherent in these commandments, and that they have served as inspirational examples of divine support for slaughtering national opponents. [190] However, the "applicability of the term [genocide] to earlier periods of history" is questioned by sociologists Frank Robert Chalk and Kurt Jonassohn. [191] Since most societies of the past endured and practiced genocide, it was accepted at that time as "being in the nature of life" because of the "coarseness and brutality" of life; the moral condemnation associated with terms like genocide are products of modern morality. [191] :27 The definition of what constitutes violence has broadened considerably over time. [192] :1–2 The Bible reflects how perceptions of violence changed for its authors. [192] :261

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