Deuterocanonical Books (Part 1)
There is good reason to believe that the eight so called Deuterocanonical books are inspired. The books I am referring to are Wisdom, Baruch, the Letter of Jeremiah, Shimon, the son of Yeshua, the grandson of Sira (English pronunciation: Jesus Ben Sirach), Tobiṭ, Judith and 1st & 2nd Maccabees. These books were accepted as inspired by the Church Fathers and affirmed by the Councils. The Councils were way before the Protestant Reformation in the 16th+ century or when Martin Luther discredited these eight books. Also, content in some of these books are either referenced by or in agreement with undisputed Scripture. Some of them contain prophecy fulfillment. I’m a non-denominational Christian or Protestant that believes that the Roman Catholic Canon is correct - plus or minus 1 or 2 Books. The Protestant canon seems to be missing some Books. So I’m just mentioning all this because maybe Protestants should accept the Deuterocanonical Books also.
There is also good reason to believe that 1st Enoch and Jubilees are inspired and should be regarded as Scripture. The Book of Enoch is quoted by Yudah (Jude) and alluded to in (2 Pet. 2:4; Jub. 21:14); and hence regarded as Scripture. 1st Enoch was clearly written before the New Testament and has prophecy concerning Yeshua - as the Lamb, etc. It was found among the Dead Sea Scrolls and the Pseudo Jonathan Targum of Gen. 5:24 has some added commentary about Enoch. It says: "And Enoch truly served before YHWH, & behold he was no more with the inhabitants of the earth; for he was snatched (drawn away) and he ascended into the firmament (expanse) by the saying before YHWH. And He called his name Metatron, the great scribe (writer)." - This sounds like the Jewish writer knew Enoch wrote a book. - Also, Ethiopian Jews regard 1st Enoch as Scripture.
What I'm not fully convinced are inspired are the additions to Esther and Daniel. Though it is true that both the Aramaic and Greek translations of the Old Testament contain these additional words, it should be noted that these canons and translations are not perfect. Cultural forces or the Catholic Church probably influenced these additions to be added to the books of Esther and Daniel.
There is also good reason to believe that 1st Enoch and Jubilees are inspired and should be regarded as Scripture. The Book of Enoch is quoted by Yudah (Jude) and alluded to in (2 Pet. 2:4; Jub. 21:14); and hence regarded as Scripture. 1st Enoch was clearly written before the New Testament and has prophecy concerning Yeshua - as the Lamb, etc. It was found among the Dead Sea Scrolls and the Pseudo Jonathan Targum of Gen. 5:24 has some added commentary about Enoch. It says: "And Enoch truly served before YHWH, & behold he was no more with the inhabitants of the earth; for he was snatched (drawn away) and he ascended into the firmament (expanse) by the saying before YHWH. And He called his name Metatron, the great scribe (writer)." - This sounds like the Jewish writer knew Enoch wrote a book. - Also, Ethiopian Jews regard 1st Enoch as Scripture.
What I'm not fully convinced are inspired are the additions to Esther and Daniel. Though it is true that both the Aramaic and Greek translations of the Old Testament contain these additional words, it should be noted that these canons and translations are not perfect. Cultural forces or the Catholic Church probably influenced these additions to be added to the books of Esther and Daniel.
The above stated additions are not in the original text of either Esther or Daniel. For Esther, the Aramaic translation has a commentary on the additional parts and states that they are not in the original Hebrew text but are in the common (or universal) codex and are also written down in the language of the Greeks. There is no commentary for the additions to Daniel, but they are probably forgeries. Biblical stories appear to be in chronological order. However, a younger Daniel (i.e. "a young little boy [Dan. 13:45]) in the additional story about Susanna appears at the end of the Book of Daniel (i.e. chapter 13 out of the 14 chapters); breaking the chronological cycle. The "Song of the Three Children" additions appear to be just put in with the original text, in Chapter Three, to give more details about the ordeal. Also, Dead Sea Scroll (Daniel 3:23-24) shows that the additional content (AKA: the prayer and praises of the three young men & their miraculous deliverance) was not part of the original content of the book of Daniel. There is no gap in the manuscript or missing words. Verse 24 is just that; it's not verse 91. Furthermore, these additions can’t be joined together into a single work (or book). Chapter 12 doesn't have any connecting words that lead to the next events in the following stories in Chapters 13-14.
Enoch:
"... Behold, the LORD comes with ten thousands of the saints, that He shall execute judgment upon all, and to reprove all the souls (everyone) who did wickedness on account of all of those deeds, and on account of all of those harsh words which wicked sinners have spoken." (Jude 1:14-15 Crawford Aramaic Text). Yehudah (Jude) quotes from (Enoch 1:9-10) in paraphrase. We know Jude quotes 1st Enoch instead of 1st Enoch quoting Jude because the discovery of the Dead Sea Scrolls proves Aramaic 1st Enoch existed before the New Testament was written. Part of verse nine "... ten thousands of his saints ..." survived decay in manuscript [4Q204 (4QEn ar) 4QEnoch ar]. 1st Enoch 1:9-10 is also found in Greek 1st Enoch and Ethiopic 1st Enoch. Since Jude quotes from 1st Enoch, the book of Enoch may be inspired and part of Scripture.
Enoch:
"... Behold, the LORD comes with ten thousands of the saints, that He shall execute judgment upon all, and to reprove all the souls (everyone) who did wickedness on account of all of those deeds, and on account of all of those harsh words which wicked sinners have spoken." (Jude 1:14-15 Crawford Aramaic Text). Yehudah (Jude) quotes from (Enoch 1:9-10) in paraphrase. We know Jude quotes 1st Enoch instead of 1st Enoch quoting Jude because the discovery of the Dead Sea Scrolls proves Aramaic 1st Enoch existed before the New Testament was written. Part of verse nine "... ten thousands of his saints ..." survived decay in manuscript [4Q204 (4QEn ar) 4QEnoch ar]. 1st Enoch 1:9-10 is also found in Greek 1st Enoch and Ethiopic 1st Enoch. Since Jude quotes from 1st Enoch, the book of Enoch may be inspired and part of Scripture.
It's my belief that 1st Enoch was originally written in Aramaic. This can be seen by the Aramaic names of the fallen angels and what they teach (1 Enoch 8:3). Barq-el (lightning of God) taught the omens (divinations) of the lightnings (bar-qin). Cow-ich-wel (star of God) taught the omens of the stars (cow-ich-win). Shim-shi-el (sun of God) taught the omens of the sun (shmish). Say-ri-el (moon of God) taught the omens of the moon (sayr); and so forth. It's clear that the Greek transliterations of the angel names came from Aramaic Enoch and not from a Hebrew Enoch. Ethiopic 1st Enoch is a translation from Greek 1st Enoch. Also, the Qumran Community had religious writings (the Dead Sea Scrolls) in their original language; of either Hebrew or Aramaic. Since all the manuscripts of 1st Enoch were found in the Aramaic language, we should view this book as being originally written in Aramaic. In other words, if 1st Enoch was originally written in Hebrew or Ethiopic, then they would have 1st Enoch manuscripts in one of those languages. Ge'ez, the dialect of Ethiopic Enoch, is also a late 5th century B.C. script. That script doesn't date all the way back to Enoch. However, the Aramaic grammar and script of 1st Enoch does.
Note: Sun is pronounced "shim-sha" and moon is pronounced "say-ra" in the Peshitta Old Testament; which was translated from the Hebrew text much later. Again, 1st Enoch has older Aramaic grammar (spelling of words, conjugation, and plural endings) than the Aramaic found in the books of Ezra, Daniel and Jeremiah. Approximately ten and a half designated manuscripts of the book of Enoch have been found at Qumran (see The Dead Sea Scrolls Study Edition Volume 1 by Florentino Garcia Martinez and Eibert J.C. Tigchelaar). The other one and a half manuscripts contain pseudepigraphal text ascribed to Enoch (i.e. "Astrological Enoch" and "The Book of the Giants"). Some of those manuscripts are made up of three or more fragments; and hence some would give a different number for the amount of manuscripts / fragments found for 1st Enoch and the Pseudepigrapha.
Note: Sun is pronounced "shim-sha" and moon is pronounced "say-ra" in the Peshitta Old Testament; which was translated from the Hebrew text much later. Again, 1st Enoch has older Aramaic grammar (spelling of words, conjugation, and plural endings) than the Aramaic found in the books of Ezra, Daniel and Jeremiah. Approximately ten and a half designated manuscripts of the book of Enoch have been found at Qumran (see The Dead Sea Scrolls Study Edition Volume 1 by Florentino Garcia Martinez and Eibert J.C. Tigchelaar). The other one and a half manuscripts contain pseudepigraphal text ascribed to Enoch (i.e. "Astrological Enoch" and "The Book of the Giants"). Some of those manuscripts are made up of three or more fragments; and hence some would give a different number for the amount of manuscripts / fragments found for 1st Enoch and the Pseudepigrapha.
The Book of Enoch has been divided into five sections (or books) by modern scholars. Chapters 37 -71 (The Book of the Similitudes), which contain one of the titles of Jesus (i.e. son of man), are missing among the manuscripts. Those chapters are also not found in Greek 1st Enoch, which ends with chapter 32. Some have speculated that a (so-called) Christian added those verses to 1st Enoch and hence those chapters are additions to 1st Enoch. That's one theory (opinion), but it isn't known for sure. Both Aramaic and Greek 1st Enoch have lost text and some of the letters of Aramaic Enoch couldn't be deciphered due to the natural deterioration of time. So the missing text could be just that, lost text. Additionally, many fragments containing a lot of the text for the later chapters (76-79, 82, 86, 88-89, 91-94, and 104-107) of Aramaic Enoch have been found. Greek 1st Enoch can't be shown to contain those chapters but Aramaic 1st Enoch surely had those chapters. So Ethiopic Enoch could be a very good witness to the full content of Aramaic 1st Enoch. Ethiopic 1st Enoch ends with fourteen verses in chapter 108. This suggests Aramaic 1st Enoch was just as long because Ethiopic Enoch ends just fourteen verses later. And hence that text is now lost from the Aramaic text.
Juḅilees:
It's possible that Juḅilees is a sixth book written by Mosheh (Moses). The Satan (Enemy) Mastema may have wanted to discredit this book, as it is today, because it shows how he operates and imposes his will on the people (Jubilees 10:8-9 [11-14]). This book also has information that is needed to understand the Torah. It's as if we are reading 5/6ths of the Torah versus 6/6ths of the Torah. Note: [I put the Hebrew text's numbering in brackets since it differs from R.H.C.'s verse numbering].
'And He said to the angel of His presence, saying: "Write in a book for Mosheh, from the day [I] made the heavens and the earth until the day which My sanctuary shall be built among them for ever and ever (for the age & unto [the age])." ' (Jubilees 1:26 [37]). - This verse supports what the martyr Stephanos said about the Jews: "And you received the Law by the commandment[s] of the angels and you have not kept it (Acts 7:53 P'shitta). Just reading the first Five Books, one may only come to the conclusion that God was speaking directly to Mosheh. (Ex. 33:11) says that "... YHWH was speaking to Mosheh face to face, just as a man shall speak [often] to his friend ..." Additionally, the Bible often says that "YHWH (the LORD) spoke to Mosheh" or "God spoke to Mosheh." However, it is true that the word elo-him can collectively refer to "God," and / or "an angel [angels]" though. Angels can also speak for YHWH and hence take the Divine Name.
Juḅilees:
It's possible that Juḅilees is a sixth book written by Mosheh (Moses). The Satan (Enemy) Mastema may have wanted to discredit this book, as it is today, because it shows how he operates and imposes his will on the people (Jubilees 10:8-9 [11-14]). This book also has information that is needed to understand the Torah. It's as if we are reading 5/6ths of the Torah versus 6/6ths of the Torah. Note: [I put the Hebrew text's numbering in brackets since it differs from R.H.C.'s verse numbering].
'And He said to the angel of His presence, saying: "Write in a book for Mosheh, from the day [I] made the heavens and the earth until the day which My sanctuary shall be built among them for ever and ever (for the age & unto [the age])." ' (Jubilees 1:26 [37]). - This verse supports what the martyr Stephanos said about the Jews: "And you received the Law by the commandment[s] of the angels and you have not kept it (Acts 7:53 P'shitta). Just reading the first Five Books, one may only come to the conclusion that God was speaking directly to Mosheh. (Ex. 33:11) says that "... YHWH was speaking to Mosheh face to face, just as a man shall speak [often] to his friend ..." Additionally, the Bible often says that "YHWH (the LORD) spoke to Mosheh" or "God spoke to Mosheh." However, it is true that the word elo-him can collectively refer to "God," and / or "an angel [angels]" though. Angels can also speak for YHWH and hence take the Divine Name.
'And at the end (close) of the nineteenth Jubilee, in the seventh [symbolic] week, in the sixth year thereof, the man [Adam] died. And all his sons buried him there, in the land which he was created. And he was the first who was buried in the earth. And he died [hence: lacked] seventy years before the thousand years were fulfilled for him; for one thousand years are as one day according to the testimony which is in the heavens. Therefore [it was] written concerning the tree of the knowledge, saying: "On the day ye have eaten of it, ye (pl.) shall die." Therefore (For this reason) he did not complete the years of that day*; but he died in [during] it.' (Jubilees 4:29-30 [39-42]) - We see from this verse that God wasn't the bad guy and that He didn't lie. Adam died in the day that he transgressed God's commandment. One day is equal to one thousand years according to Scripture (Ps. 90:4; 2 Pet. 3:8). The serpent, who is the Satan, was the liar and the bad guy.
* Note: Heḅrew literally says: "the years of that day were not fulfilled to him."
"For he knew and perceived that from him would go out the Sprout (ṣe-makh) of the Righteousness for generations of ages (everlasting generations), and in like manner the holy posterity will go out from him, even by Him who made everything." (Jubilees 16:26 [35] / Jub. 21:24 [31-32] similar). The Heḅrew word ṣe-makh also means: "Growth (Bud, Branch, Plant). The Dead Sea Scroll Script of (Jub. 21:24 [31-32]) has the Heḅrew word mat-ta “Plant (plantation, planting). Those Heḅrew words are clearly a Messianic prophecy about Yeshua the "Sprout," "Branch" or "Plant" because that Messianic description is also found at (Isa. 4:2; Jer. 23:5; 33:15; Zech. 3:8; 6:12). Yeshua also said: “I am the true vine and My Father is the vinedresser. He takes away every branch in Me that is not yielding fruit. And He prunes that which yields fruit, that it may bring forth much fruit. You are already clean (pruned) because of the word which I have spoken with you. Remain (Abide) in Me, and I in you. Just as the branch is not being able that it shall yield fruit of itself, unless it remains in the vine. Thus you also cannot, unless you shall remain in Me. “I am the vine and you are the branches. He who abides in Me, and I in him, this one brings forth much fruit; because without Me you are not being able to do anything.” (John 15:1-5 P’shitta). – A “Plant” can be anything that is planted (transplanted). For example, (Gen. 9:20) says that Noaḥ planted a vineyard.
* Note: Heḅrew literally says: "the years of that day were not fulfilled to him."
"For he knew and perceived that from him would go out the Sprout (ṣe-makh) of the Righteousness for generations of ages (everlasting generations), and in like manner the holy posterity will go out from him, even by Him who made everything." (Jubilees 16:26 [35] / Jub. 21:24 [31-32] similar). The Heḅrew word ṣe-makh also means: "Growth (Bud, Branch, Plant). The Dead Sea Scroll Script of (Jub. 21:24 [31-32]) has the Heḅrew word mat-ta “Plant (plantation, planting). Those Heḅrew words are clearly a Messianic prophecy about Yeshua the "Sprout," "Branch" or "Plant" because that Messianic description is also found at (Isa. 4:2; Jer. 23:5; 33:15; Zech. 3:8; 6:12). Yeshua also said: “I am the true vine and My Father is the vinedresser. He takes away every branch in Me that is not yielding fruit. And He prunes that which yields fruit, that it may bring forth much fruit. You are already clean (pruned) because of the word which I have spoken with you. Remain (Abide) in Me, and I in you. Just as the branch is not being able that it shall yield fruit of itself, unless it remains in the vine. Thus you also cannot, unless you shall remain in Me. “I am the vine and you are the branches. He who abides in Me, and I in him, this one brings forth much fruit; because without Me you are not being able to do anything.” (John 15:1-5 P’shitta). – A “Plant” can be anything that is planted (transplanted). For example, (Gen. 9:20) says that Noaḥ planted a vineyard.
Aḅraham said this to Isaac: "... for thus I found written in the book of my first ancestors (forefathers), in the words of Ḥanoch (Enoch) and Noaḥ." (Jubilees 21:10 [14]). - The New Testament seems to indicate that 1 Enoch is Scripture. The Heḅrew Deuterocanonical book (Ben Sira 44:16) also seem to indicate that: "Ḥanoch was found perfect and walked with YHWH, and he was taken - a sign of knowledge from generation to generation." (see also Wis. 4:10-14). However, there is no clear indication that 1 Ḥanoch is Scripture from the Protestant Old Testament. If Juḅilees is Scripture, then it would also validate that 1 Enoch is Scripture (see also Jubilees 4:17-19 [21-25]; 10:17 [24]). Noaḥ may have also contributed to some of 1 Enoch.
"And the ruler (captain) Mastema stood against you to accuse [you], and he desired to make you fall into the hand of Pharaoh, and he helped the Egyptian magicians, and he caused them to be saved to do the thing before you." - "And in all of the signs and the wonders, the ruler (commander) Mastema refused to be humiliated (ashamed [or causative "dishonored"]) ..." - "And Mastema, the ruler of the spirits, came and said ..." (Jub. 48:9 [13], 12 [16]; 10:8 [11]) It's interesting that the Satan is called ha-sar (the ruler, captain, commander, prince [Latin origin]) in only this one book of the Old Testament (i.e. Jubilees). The New Testament agrees with that title for the Enemy. - "And the scribes, those who descended from Yerushalem, were saying, "Baal-Zeḅuḅ is in him" and "He causes the demons to go out by the ruler (re-sha) of the demons." (Mk. 3:22) - [see similar Matt. 9:34; 12:24]. - "you who were walking (living) [in conformity] from the beginning in these things, according to the secular life of this world and according to the will of the prince of the authority of the air, and of [the will of] this spirit who is laboring (endeavoring, being diligent) in the sons of disobedience," (Eph. 2:2).
Reasons to believe in the Deuterocanical Books: "Wisdom of Solomon" (Greek Name) or "The Book of Great Wisdom" (Aramaic Name):
"And the ruler (captain) Mastema stood against you to accuse [you], and he desired to make you fall into the hand of Pharaoh, and he helped the Egyptian magicians, and he caused them to be saved to do the thing before you." - "And in all of the signs and the wonders, the ruler (commander) Mastema refused to be humiliated (ashamed [or causative "dishonored"]) ..." - "And Mastema, the ruler of the spirits, came and said ..." (Jub. 48:9 [13], 12 [16]; 10:8 [11]) It's interesting that the Satan is called ha-sar (the ruler, captain, commander, prince [Latin origin]) in only this one book of the Old Testament (i.e. Jubilees). The New Testament agrees with that title for the Enemy. - "And the scribes, those who descended from Yerushalem, were saying, "Baal-Zeḅuḅ is in him" and "He causes the demons to go out by the ruler (re-sha) of the demons." (Mk. 3:22) - [see similar Matt. 9:34; 12:24]. - "you who were walking (living) [in conformity] from the beginning in these things, according to the secular life of this world and according to the will of the prince of the authority of the air, and of [the will of] this spirit who is laboring (endeavoring, being diligent) in the sons of disobedience," (Eph. 2:2).
Reasons to believe in the Deuterocanical Books: "Wisdom of Solomon" (Greek Name) or "The Book of Great Wisdom" (Aramaic Name):
- This book is considered Canonical by Ethiopian Jews; so it surely was written before the New Testament.
Wisdom contains a Messianic prophecy that is fulfilled in Yeshua the Anointed (i.e. Jesus Christ) at Wisdom 2:12-20. Maybe Lucas also had that in mind when he said: “And He [Yeshua] had began from Mosheh and from all of the Prophets, and He was expounding to them from all the Scriptures [the things] concerning Himself. (Lucas 24:27 P’shitta).
"We should lie in wait for (ambush) the righteous one, because he is inconvenient to (hard to use for) us; and he is opposing (setting himself against) our deeds, and he reproaches us for sins against the law and utters words of omen (e-pi-phe-mi-zei) against us for the sins against our education. He proclaims to have the knowledge of God and he calls himself the Servant (pais) of the LORD. He has become a Reproof (Rebuke, Correction) of our thoughts. It is grievous to us and [even] seeing [him] [it is grievous (hard)], because his [manner of] life is not like others, and his ways are being utterly changed. We were reckoned by him as base (kib-de-lon). And he abstains from our ways as [if] from uncleannesses (unclean things). He blesses the [latter] end (destiny) of the righteous ones and boasts vainly (a-la-zo-neu-e-tai) [that] God is his Father. Let us see if his words are true; and let us test the things [that will happen] at his departure (going out, death). For if the righteous one is the Son of God, He will accept (an-ti-lemp-se-tai: receive) him and will rescue him out of the hand of those having opposed (stood against) [him]. Let us examine (test) him with insolence (wanton violence, an outrage, a gross insult) and torture in order that we might know his equity (e-pi-ei-kei-an). And let us test his forbearance (patient endurance of evil or pain). Let us condemn him to a disgraceful death for it will be his punishment (e-pi-sko-pe) by his own words." (GrkOT).
Note: e-pi-phe-mi-zei also means: "promising in accordance with an omen." - kib-de-lon (acc.) also means: "false (deceitful)." - a-la-zo-neu-e-tai also means: "makes false pretences (brags)." - an-ti-lemp-se-tai also means: "uphold (support, sustain, give help to)." - e-pi-ei-kei-an (acc.) also means: "fairness, clemency, reasonableness." - a-nek-si-ka-ki-an (acc.) also means: "long-suffering." - e-pi-sko-pe also means: "visitation."
Wisdom contains a Messianic prophecy that is fulfilled in Yeshua the Anointed (i.e. Jesus Christ) at Wisdom 2:12-20. Maybe Lucas also had that in mind when he said: “And He [Yeshua] had began from Mosheh and from all of the Prophets, and He was expounding to them from all the Scriptures [the things] concerning Himself. (Lucas 24:27 P’shitta).
"We should lie in wait for (ambush) the righteous one, because he is inconvenient to (hard to use for) us; and he is opposing (setting himself against) our deeds, and he reproaches us for sins against the law and utters words of omen (e-pi-phe-mi-zei) against us for the sins against our education. He proclaims to have the knowledge of God and he calls himself the Servant (pais) of the LORD. He has become a Reproof (Rebuke, Correction) of our thoughts. It is grievous to us and [even] seeing [him] [it is grievous (hard)], because his [manner of] life is not like others, and his ways are being utterly changed. We were reckoned by him as base (kib-de-lon). And he abstains from our ways as [if] from uncleannesses (unclean things). He blesses the [latter] end (destiny) of the righteous ones and boasts vainly (a-la-zo-neu-e-tai) [that] God is his Father. Let us see if his words are true; and let us test the things [that will happen] at his departure (going out, death). For if the righteous one is the Son of God, He will accept (an-ti-lemp-se-tai: receive) him and will rescue him out of the hand of those having opposed (stood against) [him]. Let us examine (test) him with insolence (wanton violence, an outrage, a gross insult) and torture in order that we might know his equity (e-pi-ei-kei-an). And let us test his forbearance (patient endurance of evil or pain). Let us condemn him to a disgraceful death for it will be his punishment (e-pi-sko-pe) by his own words." (GrkOT).
Note: e-pi-phe-mi-zei also means: "promising in accordance with an omen." - kib-de-lon (acc.) also means: "false (deceitful)." - a-la-zo-neu-e-tai also means: "makes false pretences (brags)." - an-ti-lemp-se-tai also means: "uphold (support, sustain, give help to)." - e-pi-ei-kei-an (acc.) also means: "fairness, clemency, reasonableness." - a-nek-si-ka-ki-an (acc.) also means: "long-suffering." - e-pi-sko-pe also means: "visitation."
Yeshua is sometimes called ho pais "the Servant" or "the boy (child)" in the Greek New Testament (Matt. 12:18; Lk. 2:43; Acts 3:26; 4:27, 30). Pais literally means: “educated one” or “chastised one,” hence: “boy, child or servant.” It’s a noun made from the verb root paideuo “to educate (instruct, correct)” and/or “to chastise [punish]” (Ezra 7:26). That verb was also used to make the State of Being Noun: pai-dei-a “instruction (teaching, education, correction, discipline, chastisement).” - The Aramaic New Testament also calls Yeshua "the Servant" and "the boy (child)" within its contents; but with different words. The Greek text says "the Servant (or Child) of the LORD" (verse 13) and "the Son of God" (verse 18). The Aramaic text uses the construct word for: "the Son of" twice (i.e. at both of those places). A possible reason for that is because pais can mean: "Son" and is sometimes the translation for the Aramaic word bra "Son" in the New Testament (see next paragraph). The Aramaic translator of the Greek text, because the original Shemitic text is lost, may have known that and assumed "Son" was the original reading. Even though there is a better (more specific) Greek word for "son" (i.e. hui-os), Liddel & Scott's Greek Lexicon also lists pais as having the meanings of: "son, daughter, etc." At least three times pais was chosen as the translation for the Aramaic word bra "son." The (KJV) translator(s) translated pais as: "son (child) in those places while the (NAS, INT) translators rendered it as "servant" there. In two of those three places the Latin Vulgate also has the translation of "son" there. It also should be pointed out that the plural for "son" in both Hebrew and Aramaic can mean: "sons" or "children [i.e. both genders]."
Wisdom 2:22 (GrkOT) says: "And they didn't know the secret things (counsels, plans, deeds) of God, nor hoped (or trusted) on the reward (or wage) of piety (holiness, devoutness), neither discerned [that there was] an award for blameless (innocent) souls."
The Satan (Enemy) may have wanted to discredit the Wisdom of Solomon because it exposes him as the bad guy. Jews today still deny that the serpent was Satan or that Judaism had that belief. However, (1 En. 69:6) lets us know that it was indeed an angel named “Gadreel (or Gadriel)” instead of an actual “serpent” that deceived (seduced) Ḥavvah (Eve).
Wisdom 2:22 (GrkOT) says: "And they didn't know the secret things (counsels, plans, deeds) of God, nor hoped (or trusted) on the reward (or wage) of piety (holiness, devoutness), neither discerned [that there was] an award for blameless (innocent) souls."
The Satan (Enemy) may have wanted to discredit the Wisdom of Solomon because it exposes him as the bad guy. Jews today still deny that the serpent was Satan or that Judaism had that belief. However, (1 En. 69:6) lets us know that it was indeed an angel named “Gadreel (or Gadriel)” instead of an actual “serpent” that deceived (seduced) Ḥavvah (Eve).
And the serpent was more cunning than every animal of the field which YHWH God [had] made. And he said to the woman, "Did God also say that, 'ye [both] shall not eat of any tree of the garden?' " (Gen. 3:1).
"But through the envy (jealousy) of the devil, death entered into the world ..." (Wisdom 2:24). See also (4 Macc. 18:8; 2 Cor. 11:3; Rev. 12:9; 20:2).
The “breastplate of righteousness” is also spoken of in the book of Wisdom.
“And he shall put on righteousness [like] a breastplate; and unhypocritical judgment (judgment without falsehood) shall be placed around [his head] [like] a helmet. He shall take an invincible buckler (round shield) [like] piety.” (Wis. 5:18-19 GrkOT / Wis. 5:19-20 Peshitta) [see also Isa. 59:17; Eph. 6:13-17; & 1 Thess. 5:8]
The “gates of Sheol” are referred to in both Wisdom and Matthew:
“Because you are having authority over death and over life; and you are causing to descend to the gates of Hades, and causing to ascend [from there].” (Wis. 16:13 GrkOT)
“…I will build my church; and the doors (gates) of Sheol shall not shut upon it (prevail over [subdue] it) .” (Matt. 16:18 Lamsa)
"The queen of the south (i.e. Sheḅa) shall rise in the judgment with this generation (race, family) and will condemn it; because she came from the ends of the earth so that she might hear the wisdom of Shlomoh (Solomon) ..." (Matt. 12:42). Maybe Yeshua is referencing the content in the book: "The Wisdom of Solomon" (see Wis. 9:7-8; Eccl. 1:12).
Baruch & Letter of Jeremiah:
"But through the envy (jealousy) of the devil, death entered into the world ..." (Wisdom 2:24). See also (4 Macc. 18:8; 2 Cor. 11:3; Rev. 12:9; 20:2).
The “breastplate of righteousness” is also spoken of in the book of Wisdom.
“And he shall put on righteousness [like] a breastplate; and unhypocritical judgment (judgment without falsehood) shall be placed around [his head] [like] a helmet. He shall take an invincible buckler (round shield) [like] piety.” (Wis. 5:18-19 GrkOT / Wis. 5:19-20 Peshitta) [see also Isa. 59:17; Eph. 6:13-17; & 1 Thess. 5:8]
The “gates of Sheol” are referred to in both Wisdom and Matthew:
“Because you are having authority over death and over life; and you are causing to descend to the gates of Hades, and causing to ascend [from there].” (Wis. 16:13 GrkOT)
“…I will build my church; and the doors (gates) of Sheol shall not shut upon it (prevail over [subdue] it) .” (Matt. 16:18 Lamsa)
"The queen of the south (i.e. Sheḅa) shall rise in the judgment with this generation (race, family) and will condemn it; because she came from the ends of the earth so that she might hear the wisdom of Shlomoh (Solomon) ..." (Matt. 12:42). Maybe Yeshua is referencing the content in the book: "The Wisdom of Solomon" (see Wis. 9:7-8; Eccl. 1:12).
Baruch & Letter of Jeremiah:
Explicit citations of Baruch are lacking in the New Testament but references to Baruch can be found in a number of the Church Fathers. Many Church Fathers (Ambrose, Basil, Irenaeus, Clement of Alexandria, Tertullian, Hilary of Poitiers), when citing a quotation from Baruch, identify the author as Jeremiah. This is understandable since (Baruch Ch. 1-5) was occasionally appended to the book of Jeremiah without a proper title and hence would not have been recognized as an independent book.
"This is our God [and] another shall not be reckoned (accounted) with (beside) Him. ... After this (Afterwards) He appeared (was seen) upon the earth and had lived together (conversed, associated) with men" (Bar. 3:36-37 [36-38] GrkOT). Maybe the Jews had a problem with a book implying that God showed up in human form. Or that it was maybe originally written wholly in Aramaic. Thus they may have rejected this book on those grounds. Especially since Christians were teaching that Yeshua was God in the flesh and their Scriptures were being originally written in Aramaic. - Thomas Aquinas used this text to affirm the human nature of the Son of God. However, the Jews could have interpreted these verses to mean that it was actually an angel that was seen. Seeing an angel was as if one saw God.
Note: συνανεστραφη probably has the same meanings as the P'shitta Aramaic word here - i.e. ith-hap-pach: "turned about, lived, was employed, conversed, etc."
“For you provoked the One making you, [by] sacrificing to demons (devils) and not to God.” (Baruch 4:7 GrkOT / 2nd Letter of Baruch 4:7 Peshitta).
The Apostle Paul may have been referring to the above verse when he said: : “But what the pagans sacrifice, they sacrifice to devils and not to God; and I would not have you in fellowship with devils.” (1 Cor. 10:20 Lamsa). [Otherwise compare: (Deut. 32:16)].
"This is our God [and] another shall not be reckoned (accounted) with (beside) Him. ... After this (Afterwards) He appeared (was seen) upon the earth and had lived together (conversed, associated) with men" (Bar. 3:36-37 [36-38] GrkOT). Maybe the Jews had a problem with a book implying that God showed up in human form. Or that it was maybe originally written wholly in Aramaic. Thus they may have rejected this book on those grounds. Especially since Christians were teaching that Yeshua was God in the flesh and their Scriptures were being originally written in Aramaic. - Thomas Aquinas used this text to affirm the human nature of the Son of God. However, the Jews could have interpreted these verses to mean that it was actually an angel that was seen. Seeing an angel was as if one saw God.
Note: συνανεστραφη probably has the same meanings as the P'shitta Aramaic word here - i.e. ith-hap-pach: "turned about, lived, was employed, conversed, etc."
“For you provoked the One making you, [by] sacrificing to demons (devils) and not to God.” (Baruch 4:7 GrkOT / 2nd Letter of Baruch 4:7 Peshitta).
The Apostle Paul may have been referring to the above verse when he said: : “But what the pagans sacrifice, they sacrifice to devils and not to God; and I would not have you in fellowship with devils.” (1 Cor. 10:20 Lamsa). [Otherwise compare: (Deut. 32:16)].
It's just interesting, but there are similarities between Baruch and 1st Corinthians. Compare: (Bar. 3:16 with 1 Cor. 2:6; Bar. 3:16, 20, 23 with 1 Cor. 1:20, 27; 2:6).
Note: The Aramaic canon has an additional small book by Baruch, titled: “the First Letter of Baruch the Scribe.” Since it wasn’t received as canonical by the Alexandrian Jews or any other canon that I am aware of, I view it as apocrypha for now. I also don't agree with its numbering. The wrongly (so-) called "2nd Book of Baruch" came first and should be called 1st Baruch. That book was found among the Dead Sea Scrolls and not the other one (i.e. the First Letter of Baruch the Scribe).
THE GREEK AND ARAMAIC TEXTS OF "THE LETTER OF JEREMIAH THE PROPHET" IS ONLY ONE CHAPTER AND CORRESPONDS TO BARUCH CHAPTER SIX IN CATHOLIC BIBLES:
Textual Error Rebuttal: (Jeremiah 25:11; 29:10; 2 Chron. 36:21) in Hebrew, Aramaic or Greek, all say that the Jews will be in Bawel (Babylon) seventy years. However, the Greek text of (Baruch 6:3 LXX / 6:2 NAB) says that the Jews will be in Babylonia up to seven ge-ne-on (γενεων) [GFP] "generations (periods, times)" or "births (descents, races, relatives)." A generation (γενεα [NFS] / דּוֹר/ ܕܳܪܳܐ) isn’t always a hundred years. The Shemitic root literally refers to: “a revolution (circle) of time.” It can refer to a lifetime [~ 80 years] (Isa. 38:12) or an age in the statement: ܒܕܼܳܪܰܢ bi-da-ran “in our time (age).” It can also refer to one year (365 days) in the statement: "the generation (ܕܳܪܳܐ: time) of the year" or “the circle (going around, revolution) of the year.” Thus a generation wasn’t always a set number. Since Scripture can’t contradict Scripture, it is obvious that the seven generations overlapped and their sojourning in Baḅel (Babylon) lasted seventy years. Afterwards, they continued to live on elsewhere, with the last one dying off and completing a time frame of approximately 200 years. Each “generation (period, circle)” lasted approximately 28-29 years if each lived to be approximately 80 years old. There could be multiple ways that could happen such as: maybe someone had a kid every 10 years or someone had 4 kids then one of those kids had 3 kids; etc.
Note: The Aramaic canon has an additional small book by Baruch, titled: “the First Letter of Baruch the Scribe.” Since it wasn’t received as canonical by the Alexandrian Jews or any other canon that I am aware of, I view it as apocrypha for now. I also don't agree with its numbering. The wrongly (so-) called "2nd Book of Baruch" came first and should be called 1st Baruch. That book was found among the Dead Sea Scrolls and not the other one (i.e. the First Letter of Baruch the Scribe).
THE GREEK AND ARAMAIC TEXTS OF "THE LETTER OF JEREMIAH THE PROPHET" IS ONLY ONE CHAPTER AND CORRESPONDS TO BARUCH CHAPTER SIX IN CATHOLIC BIBLES:
Textual Error Rebuttal: (Jeremiah 25:11; 29:10; 2 Chron. 36:21) in Hebrew, Aramaic or Greek, all say that the Jews will be in Bawel (Babylon) seventy years. However, the Greek text of (Baruch 6:3 LXX / 6:2 NAB) says that the Jews will be in Babylonia up to seven ge-ne-on (γενεων) [GFP] "generations (periods, times)" or "births (descents, races, relatives)." A generation (γενεα [NFS] / דּוֹר/ ܕܳܪܳܐ) isn’t always a hundred years. The Shemitic root literally refers to: “a revolution (circle) of time.” It can refer to a lifetime [~ 80 years] (Isa. 38:12) or an age in the statement: ܒܕܼܳܪܰܢ bi-da-ran “in our time (age).” It can also refer to one year (365 days) in the statement: "the generation (ܕܳܪܳܐ: time) of the year" or “the circle (going around, revolution) of the year.” Thus a generation wasn’t always a set number. Since Scripture can’t contradict Scripture, it is obvious that the seven generations overlapped and their sojourning in Baḅel (Babylon) lasted seventy years. Afterwards, they continued to live on elsewhere, with the last one dying off and completing a time frame of approximately 200 years. Each “generation (period, circle)” lasted approximately 28-29 years if each lived to be approximately 80 years old. There could be multiple ways that could happen such as: maybe someone had a kid every 10 years or someone had 4 kids then one of those kids had 3 kids; etc.
A cardinal or ordinal "number" before the word "generation[s]" (Gen. 15:16; Deut. 23:2 [3] - ge-ne-a & ge-ne-as [NFS/DFS & GFS] / dor / da-ra) or the plural Hebrew ordinal numbers (i.e. shil-le-shim "the third ones [generations, births], rib-be-im "the fourth ones," etc) are sometimes used substantively, meaning, if one or more persons had seven children, the seventh birth (descent) substantively represents the seventh generation. Yoseph saw the third generation of his son Ephrayim's children (Gen. 50:23 LXX / Heb.). That means that he saw his three grand-children by Ephrayim; not that he lived three hundred years. Joḅ saw the sons of his sons unto the fourth generation (Joḅ 42:16). Also, we do know that Mattai (Matthew) mentions that there were fourteen generations (γενεαι ge-ne-ai [NFP] / shar-wa-tha) before Yeshua the Anointed One. The name Yehoyaqim (Jehoiakim) is missing from his list in chapter one; but he does mentions that there were fourteen generations. Or did he mean: "origins (births, orders [of birth], genealogies)" or "families [races, kin, nations]" (cf: Gen. 25:13 ge-ne-on / tol-doth)?" A hypothetical Hebrew or Aramaic word would also have the same meanings; since this Greek Letter of Jeremiah is likely a translation of a now lost Shemitic original. The Hebrew word tol-doth also means: "genealogies, orders of birth, generations, races, etc." like the Aramaic word shar-wa-tha. The Hebrew word mish-pe-khoth “families (tribes: φυλαι)” or “kin [kinship, kinfolk, kindred (συγγενεια), relatives, kinsman (συγγενης)] (Ex. 6:19; 12:21; Lev. 20:5; 25:45) is also translated as ge-ne-an [AFS] and sharb-tha “family [race, tribe, kin, generation] (Lev. 25:41) plus into the related Greek word and sometimes synonym: γενεσεις gen-e-seis (Ex. 6:24). Nevertheless, though the definitions of “births” and “genealogies” are also given for those Hebrew, Aramaic and Greek words, it should be noted that γενετη ge-ne-te and γενεαλογια ge-ne-a-lo-gi-a are more specific and hence better Greek words for “birth” (Lev. 25:47) and “genealogy.” The phrase: “the record of the generations [births] or birth of men” (Gen. 5:1) is also a more specific way to refer to a genealogy in Hebrew, Aramaic or Greek. The following is what the Letter of Jeremiah actually says and can be harmonized with the other verses by the interpretation given in the first paragraph above.
"Therefore entering into Babylon, ye shall be there many years and a long time, up to (he-os: until) seven generations (births, periods); but after this, I shall bring you (pl.) peaceably out from there." (Letter of the Prophet Yirmeyahu [Jeremiah] 1:2 [3] GrkOT / Baruch 6:2 NAS & Vulgate). This same verse supports that the Yisraelites will be in Babylon for seventy years. How else would all those same people sojourn in Babylon and leave if 560-700 years were meant?
The Aramaic text of the Letter of Yirmeyahu says: "seventy years" twice for the above underlined words. The Aramaic translator changed the same Greek and Latin reading for this verse in order to harmonize it with the verses in the BOOK of Jeremiah. Maybe he was being dishonest or he thought the verse was corrupted. Anyhow, it is very important to be highly proficient on the meanings of Greek words, verse meanings, etc. so as not to be tempted to change the text; which is forbidden by God. Also, this misunderstanding of this verse could be the reason why the Jews rejected this Letter in their canon early on. Unfortunately, certain Greek, Aramaic, English, etc. translators have sometimes been dishonest in their translations due to not understanding the words or verses properly - when they encounter a perceived contradiction, etc. Or they made mistranslations due to their ignorances and/or biases. Don't let that dissuade you from trusting the Aramaic Translation Tradition of the Old Testament. A Greek translator had no problem changing the words "Just as it has been written with (en) [the writing of] Isaiah the prophet" to "as it has been written in (en) the prophets" (Mk. 1:2-3). There are many more examples of certain Greek scribal dishonesty which I'm not going to waste my time typing.
Note: Baruch (Chap. 1-5) and the Letter of Jeremiah (Baruch Ch. 6) along with the Book of Jeremiah the Prophet and Lamentations were reckoned as One Book by some Jews to get their mystical 22 Book Canon - to match the number of letters in the Hebrew Alphabet. Ruth and Judges also had to be reckoned as One Book to get that 22 Book Canon. For the current 24 Book Canon of Judaism; Ruth, Judges, Jeremiah and Lamentations are all counted as separate Books.
Is the Bible Against Homosexuality? by Preacher Mattai © (Ɔ) 2016. All rights reserved.
The Aramaic text of the Letter of Yirmeyahu says: "seventy years" twice for the above underlined words. The Aramaic translator changed the same Greek and Latin reading for this verse in order to harmonize it with the verses in the BOOK of Jeremiah. Maybe he was being dishonest or he thought the verse was corrupted. Anyhow, it is very important to be highly proficient on the meanings of Greek words, verse meanings, etc. so as not to be tempted to change the text; which is forbidden by God. Also, this misunderstanding of this verse could be the reason why the Jews rejected this Letter in their canon early on. Unfortunately, certain Greek, Aramaic, English, etc. translators have sometimes been dishonest in their translations due to not understanding the words or verses properly - when they encounter a perceived contradiction, etc. Or they made mistranslations due to their ignorances and/or biases. Don't let that dissuade you from trusting the Aramaic Translation Tradition of the Old Testament. A Greek translator had no problem changing the words "Just as it has been written with (en) [the writing of] Isaiah the prophet" to "as it has been written in (en) the prophets" (Mk. 1:2-3). There are many more examples of certain Greek scribal dishonesty which I'm not going to waste my time typing.
Note: Baruch (Chap. 1-5) and the Letter of Jeremiah (Baruch Ch. 6) along with the Book of Jeremiah the Prophet and Lamentations were reckoned as One Book by some Jews to get their mystical 22 Book Canon - to match the number of letters in the Hebrew Alphabet. Ruth and Judges also had to be reckoned as One Book to get that 22 Book Canon. For the current 24 Book Canon of Judaism; Ruth, Judges, Jeremiah and Lamentations are all counted as separate Books.
Is the Bible Against Homosexuality? by Preacher Mattai © (Ɔ) 2016. All rights reserved.
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