Hagiographa sentence example

hagiographa
  • But this translation was not written all at once, and its history is obscure; we only know from the prologue to Ecclesiasticus that the Hagiographa, and doubtless therefore the Psalter, were read in Greek in Egypt about 130 B.C. or somewhat later.'
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  • The most convenient edition is in Lagarde, Hagiographa chaldaice, 1873.
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  • The " Writings," also sometimes the " Sacred Writings," i.e., as we call them, the " Hagiographa," consisting of three groups, containing in all eleven books: (a) The poetical books, Psalms, Proverbs, Job.
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  • The threefold division of the canon just given is recognized in the Talmud, and followed in all Hebrew MSS., the only difference being that the books included in the Latter Prophets and in the Hagiographa are not always arranged in the same order.
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  • The terms used, however, do not show that the Hagiographa was already completed, as we now have it; it would be entirely consistent with them, if, for instance, particular books, as Esther, or Daniel, or Ecclesiastes, were only added to the collection subsequently.
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  • The Law was the first part to be definitely recognized as authoritative, or canonized; the " Prophets " (as defined above) were next accepted as canonical; the more miscellaneous collection of books comprised in the Hagiographa was recognized last.
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  • The historical books of the Old Testament form two series: one, consisting of the books from Genesis to 2 Kings (exclusive of Ruth, which, as we have seen, forms in the Hebrew canon part of the Hagiographa), embracing the period from the Creation to the destruction of Jerusalem by the Chaldaeans in 586 B.C.; the other, comprising the books of Chronicles, Ezra and Nehemiah, beginning with Adam and ending with the second visit of Nehemiah to Jerusalem in 432 B.C. These two series differ from one another materially in scope and point of view, but in one respect they are both constructed upon a similar plan; no entire book in either series consists of a single, original work; but older writings, or sources, have been combined by a compiler - or sometimes, in stages, by a succession of compilers - in such a manner that the points of juncture are often clearly discernible, and the sources are in consequence capable of being separated from one another.
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  • That the interval which elapsed before the Prophets and the Hagiographa were also translated was no great one is shown by the prologue to Sirach which speaks of " the Law, the Prophets and the rest of the books," as already current in a translation by 132 B.C. The date at which the various books were combined into a single work is not known, but the existence of the Septuagint as a whole may be assumed for the 1st century A.D., at which period the Greek version was universally accepted by the Jews of the Dispersion as Scripture, and from them passed on to the Christian Church.
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  • In his preface to Judith, Jerome says that he based his Latin version on the Chaldee, which the Jews reckoned among their Hagiographa.
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  • The story of Ruth (the Moabitess, great-grandmother of David) is one of the Old Testament Hagiographa and is usually reckoned as the second of the five Megilloth (Festal Rolls).
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  • This position corresponds to the Jewish practice of reading the book at the feast of Pentecost; Spanish MSS., however, place it at the head of the Megilloth; and the Talmud (Baba Bathra, 14b) gives it the first place among all the Hagiographa.
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  • But although it was very natural that a later rearrangement should transfer Ruth from the Hagiographa to the historical books, and place it between Judges and Samuel, no motive can be suggested for the opposite change, and the presumption is that it found a place in the last part of the Jewish canon after the second (with the historical books) had been definitely closed.
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  • The fact that it stands in the third division of the Hebrew Canon, the Writings or Hagiographa, along with such late works as Job, Psalms, Chronicles, Daniel, Ecclesiastes and Esther, must be allowed weight; the presumption is that the arrangers of the Canonical books regarded it as being in general later than the Prophetical books.
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  • The position of the book among the Hagiographa, instead of among the Prophetical works, seems to show that it was introduced after the closing of the Prophetical Canon.
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  • In the older Jewish literature the name is applied to the whole body of received religious doctrine with the exception of the Pentateuch, thus including the Prophets and Hagiographa as well as the oral traditions ultimately embodied in the Mishnah.'
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