Septuagint

And that's because the Hebrew word yiret can be translated in multiple ways.

And so our tradition of the Latin Vulgate as well as the Greek translation of the Bible, the Septuagint, will offer two different translations of one word and make it both fear and piety.

So that, well, in the NAB edition that you have on your handout, you see that fear of the Lord is actually repeated twice.

But you'll see that in one case it's piety, in another case it's fear, if you're looking at the Latin Vulgate right next to it on your handout.

And I think there's some truth there.

But there's another theory that these were inserted into the rabbi version called the Meseratic text rather than the Septuagint, which is the Greek.

And there's an argument to be made that these names were inserted by rabbis.

Oh, by the way, and apostates, because, and if you saw these videos, you would not want to read the King James Bible, and I would say that would be a mistake to be that heavily influenced.

I'll go on to the, I'm kind of giving you the brevity here of what's being said, okay, for the sake of time.

Um, he, he bolsters Aristobulus as one of the 70 interpreters of the Septuagint that was appointed by Ptolemy, that he also knew this information.

And then in the middle here in the yellow, it goes on to say, and as the day of the Passover was appointed on the 14th of the month, beginning with the evening, the moon will hold a position diametrically opposite the sun.

So he's explaining to you the positions of the sun and the moon in the sky when they celebrate Passover.

Huh?

So there's some levels of sophistication to which in the Beatles have different, different types that can camouflage itself.

Now in the Bible, Exodus chapter eight, verse 21, during the Exodus, many times people will say, uh, many translators in modernity translate one of these plagues to be the flies that invaded Egypt, but in the Septuagint and other translations, they translated as, um, a beetle.

Oh, that's interesting.

So understand, and I want this, I'm not saying for your sake, but for the viewer's sake, If they'll do their homework, they'll find a different world that was.

But unfortunately, the giants are coming back in the Septuagint.

God's talking specifically, I think, in Isaiah 13, and that giants are coming, God speaking.

Behold, I send them to fulfill my wrath.

Some books may have been translated in different places and under different circumstances.

So when we say the Septuagint, We're using a helpful name for complicated history.

We're not describing one translator, one day, one edition, or one table of contents that every Jewish community used in exactly the same way.

That distinction matters because the Greek scriptures were Jewish scriptures before they became Christian scriptures.

This includes what they think the author's intention was and how the Greek word's range of meanings are used in the passage.

Source background, such as Old Testament and Septuagint usage, and Hebrew parallels help.

Translators may look at how the author uses the word elsewhere.

However, when the sense is ambiguous, they will weigh traditional interpretation and, to an extent, readers' expectations.

The book of Nahum, Hebrew Nachum, is a text containing this prophet's vision, Nahum 1.1. and primarily concerned the fall of Nineveh, which occurred in 612 BCE.

Nahum appears seventh among the twelve prophets of the Tanakh, but is listed after the book of Jonah and the Greek Septuagint.

Little is known about Nahum himself, other than that he came from the unknown village of Elkosh, Nahum 1.1, and there are various proposals offered as to where this place was located in antiquity.

Nahum is a brief yet difficult book to consider, as its principal focus is God's judgment upon Nineveh.

A common criticism of Nahum is that it only depicts a vengeful God with no mercy or compassion, and that the prophet Nahum is was a nationalistic, perhaps even false prophet, with no interest in anything but Israel.

However, one cannot overlook the fact that in Nahum, God is depicted as merciful, Nahum 1.3, also Exodus 34.6, and that Nahum quoted Isaiah's promise of peace for his people, Nahum 1.15, also Isaiah 52.7.

There are no significant differences between the Dead Sea Scrolls and Septuagint versions of Nahum.

However, because of the unique poetry of Nahum, studies in Ugaritic and of Neo-Assyrian literature can aid in one's examination of the Hebrew of the text.

Like it is connected to covenant, but to kind of see it as more.

And so, so I do think it deepens and expands our understanding, um, There's a wonderful scholar, Karen Nelson, who's done work on this term with the New Testament, kind of looking at it through the Old Testament, but also like how it has been translated in the Septuagint, New Testament.

And Nelson writes that not every experience of chesed is dependent on the prior existence of a covenant.

So when we consider this alongside the multiple places where it appears as an agent, for instance, as a flower of a field in Isaiah 40, a betrothal gift in Hosea 2, the Lord's very name and attribute, my hesed and fortress, we see in the Psalms and Exodus, it becomes clear that it's related to covenant.