Its object was to fix the biblical text unalterably.
Grew up around this and the other biblical statements.
A similar translation of Ecclesiastes, followed by treatises on the Karaites, on the Essenes and on the Kabbala, kept the author prominently before biblical students while he was preparing the first sections of his magnum opus, the critical study of the Massorah.
The occupants of Edom during practically the whole period of Biblical history were the Bedouin tribes which claimed 1 A curious etymological speculation connects the name with the story of Esau's begging for Jacob's pottage, Gen.
Charles Augustus Briggs, tried for heresy for his inaugural address in 1891 as professor of biblical theology at Union Seminary (in which he attacked the inerrancy of the Bible, held the composite character of the Hexateuch and of the Book of Isaiah and taught that sanctification is not complete at death), was acquitted by the presbytery of New York, but was declared guilty and was suspended from its ministry by the General Assembly of 1893.
The critical investigation of these records is the indispensable prelude to all serious biblical study, and hasty or sweeping deductions from monumental or archaeological evidence, or versions compiled promiscuously from materials of distinct origin, are alike hazardous.
Here and frequently elsewhere in biblical history it is necessary to allow that a genuine historical tradition may be clothed in an unhistorical dress, but since many diverse motives are often concentrated upon one narrative (e.g.
Where the material is fuller, serious discrepancies are found; and where external evidence is fortunately available, the independent character of the biblical history is vividly illustrated.
His first work was an inquiry into the authorship of the Commentary on St Paul's Epistles and the Treatise on Biblical Questions, ascribed to Ambrose and Augustine respectively.
It is a Latin poem in ten books of hexameters, and contains a curious admixture of Biblical history.
The latter view appears to be the most probable, as, according to the Biblical accounts, Jerusalem was partly in Judah and partly in Benjamin, the line of demarcation between the two tribes passing through the city.
On the other hand, the reconstructions which allow a gradual settlement (perhaps of distinct groups), and an intermingling with the earlier inhabitants, certainly find support in biblical evidence, and they have been ingeniously built up with the help of tribal and other data (e.g.
But they imply political, sociological and religious developments which do not do j ustice either to the biblical evidence as a whole or to a comprehensive survey of contemporary conditions.'
Without sufficient external and independent evidence wherewith to interpret in the light of history the internal features of the intricate narratives, any reconstruction would naturally be hazardous, and all attempts must invariably be considered in the light of the biblical evidence itself, the date of the Israelite exodus, and the external conditions.
There were twenty keys in the set, code-named Horsemen, after the biblical Horsemen of the Apocalypse.
It represents the Biblical Mareshah, the ruins of which exist at Tell Sandahannah close by.
IDUMAEA ('160v saia), the Greek equivalent of Edom (aip), a territory which, in the works of the Biblical writers, is considered to lie S.E.
With this third Moses (the other two being the Biblical lawgiver and Moses Maimonides) a new era opens in the history of the Jewish people.
However intelligible may be the notion of a tribe reserved for priestly service, the fact that it does not apply to early biblical history is apparent from the heterogeneous details of the Levitical divisions.
The older records utilized by the Deuteronomic and later compilers indicate some common tradition which has found expression in these varying forms. Different religious standpoints are represented in the biblical writings, and it is now important to observe that the prophecies of Hosea unmistakably show another attitude to the Israelite priesthood.
A berglauben (Giitersloh, 1903: an interesting list of unlucky days from an old Egyptian calendar on p. 57 seq.); and for post-Biblical literature, F.
The extra-Biblical history of Jericho is as disastrous as are the records preserved in the Scriptures.
From August 1851 until his death, in Princeton, New Jersey, on the 10th of February 1900, he was professor of Biblical and Oriental Literature in Princeton Theological Seminary.
He had published in 5539 his Kriegbi chlein des Friedens (pseudonymous), his Schrifftliche and ganz gri ndliche Auslegung des 64 Psalms, and his Das verbiitschierte mit sieben Siegeln verschlossene Buck (a biblical index, exhibiting the dissonance of Scripture); in 1541 his Spruchworter (a collection of proverbs, several times reprinted with variations); in 1542 a new edition of his Paradoxa; and some smaller works.
Now blood was everywhere in antiquity associated with life, and the biblical passage, Genesis ix.
L.*) The Biblical expression (Matt.
In the Jewish speculations of the middle ages may be found curious forms of the doctrine of emanations uniting the Biblical idea of creation with elements drawn from the Persians and the Greeks.
The ante-Nicene age yields priceless records of the early struggles of Christianity; from it we have received specimens of the early apologetic and the early polemic of the Church, the first essays of Christian philosophy, Christian correspondence, Christian biblical interpretation: we owe to it.
In this place it is enough to consider the general influence of the patristic writings upon Christian doctrine and biblical interpretation.
Contra unanimum consensum patrum ipsam scripturam sacram inter pretari audeat) is studiously moderate, and yet it seems to rule that under certain circumstances it is not permitted to the Church of later times to carry the science of biblical interpretation beyond the point which it had reached at the end of the patristic period.
He was one of the first to see that for Biblical exegesis it was necessary to reconstruct the social environment of olden times, and he skilfully applied his practical knowledge of statecraft to the elucidation of the books of Samuel and Kings.
All modern 1 It is useful to compare the critical study of the Koran, where, however, the investigation of its various " revelations " is simpler than that of the biblical " prophecies " on account of the greater wealth of independent historical tradition.
Bevan, Cambridge Biblical Essays (ed.
Histories of any value are necessarily compromises between the biblical traditions and the results of recent investigation, and those studies which appear to depart most widely from the biblical or canonical representation often do greater t justice to the evidence as a whole than the slighter or more conservative and apologetic reconstructions.
3 Scientific biblical historical study, nevertheless, is still in a relatively backward condition; and although the labours of scholars since Ewald constitute a distinct epoch, the trend of research points to the recognition of the fact that the purely subjective literary material requires a more historical treatment in the light of our increasing knowledge of external and internal conditions in the old Oriental world.
Both lines of study were readily combined by applying to the interpretation of descriptions of natural objects the allegorical method adopted for the interpretation of Biblical texts.
P. 443), that it must have been close to Bethel on account of Biblical narrative (Josh.
The biblical name Kittim, derived from Citium, is in fact used quite generally for Cyprus as a whole; 3 later also for Greeks and Romans in general.
This view is based on Dr Pinches's discovered list in which Sapatti is called the 15th day (Proc. of the Soc. of Biblical Arch., p. 51 foll.).
The text and rendering of the passage are doubtful in the cuneiform letter discovered by Sellin in Ta'annek (biblical Ta'anach, near Megiddo) addressed by Abi-jawi (?
The characteristic of the 18th and 19th centuries is the endeavour, connected with the name of Moses Mendelssohn, to bring Judaism more into relation with external learning, and in using the Hebrew language to purify tend- and develop it in accordance with the biblical standard.