BIBLE OLD TESTAMENT PDF
the translators of the bible wish graCe, merCy, there should be one more exact Translation of the holy Scriptures into The Books of the Old Testament. I will be 78 years old in May of , and I will continue to work and update the rest of the bible (Old Testament), and provide PDF's of those as long as I am able. Contents. I Old Testament. 1. 1 .. In the beginning God created heaven, and earth. 2 And the 17 And he set them in the firmament of heaven to shine upon.
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The Old Testament In the beginning God created the heaven and the earth. And the earth And God said, Let there be a firmament in the midst of the waters . be downloaded from: ppti.info INTRODUCTION. This edition of Old Testament in the original Hebrew and Aramaic languages. Professor Emeritus of Old Testament Studies in the University of London, was responsible for English form of the Bible made from the Hebrew and the Greek.
Book of Exodus.
Book of Leviticus. Book of Numbers. Book of Deuteronomy.
Book of Joshua. Book of Judges. Book of Ruth. Book of 1 Samuel. Book of 2 Samuel. Book of 1 Kings. Book of 2 Kings. Book of 1 Chronicles. Book of 2 Chronicles. Book of Ezra. Book of Nehemiah. Book of Esther. Book of Job. Sodom represents the way of the fallen world of human wickedness.
Its evil is prototypical and proverbial. God, on the way to act in judgment on a 14 Jey J. Kanagaraj, opcit. Not surprisingly, they find it wryly amusing. The central phrases of v. It is further defined by that pair of words that virtually summarizes OT ethics, 'doing righteousness and justice'.
This, says God to God's self, is the purpose of having chosen Abraham, and the means of fulfilling his promise to him of blessing the nations. Thus the syntax and logic of Gen. The ethical quality of life of the people of God is the vital link between their calling and their mission.
There is no mission without ethics. Exodus After the exodus, we are with Israel at Mount Sinai. It defines the identity and agenda God has for Israel and sets both in the context of God's own action and intention.
The divine speech points, first, to God's redemptive initiative v. We need to recognize the priority of grace in OT theology of mission and ethics.
Obedience to the law was based on, and was a response to, God's salvation. Exodus has 18 chapters of redemption before a single chapter of law. Secondly, we hear again of God's universal interest v. Therefore, the ethical and mission agenda for Israel has to be motivated by the same universal concern that characterizes Yahweh as God. Interestingly, Peter's use of this text in relation to the identity and role of Christians likewise emphasizes our living 'among the nations' unfortunately translated 'pagans', 1 Pet.
This leads, thirdly, to Israel's identity and duty v. To understand what this meant for Israel as a whole in relation to the nations, we have to understand what the priests were in Israel in relation to the rest of the people.
The Expanded Bible: Old and New Testament
They had a twofold task: i Teaching the law Lev. Through the priests, God would be known to the people. Through the priests' work of atonement, the people could come to God. The priesthood was thus a two-directional representational task between God and the rest of the Israelites.
As the people of Yahweh they would have the historical task of bringing the knowledge of God to the nations, and bringing the nations to the means of atonement with God.
The metaphor easily connects with the centrifugal and centripetal dimensions of OT eschatology. The priesthood of the people of God is thus a missionary function Primarily Israel is to serve the marginal in its midst: the orphan, the widow, the poor, and stranger. Whenever the people of Israel renew their covenant with Yahweh, they recognize that they are renewing their obligations to the victims of society Missionary thoughts in prophetical books God has a breathtaking mega-plan to bless and save the whole world.
For that purpose, however, He uses human instruments, and through them He leads people to Himself Isa. From the very beginning, the horizon of mission for the Old Testament people was to be worldwide.
The ultimate, intentional purpose of God in electing Abraham, or Israel, was to become a blessing, light, and witness to the entire world about the true God so that everyone could come to a saving knowledge of the living and loving Lord.
After early years the great task of God to keep on this mission along with His people so may they not regret the path of God and the mission which led by their forefather will never flourish from them, so in the sight of Lord only some selected person whom He gave task to do on.
The prophets, leaders, king and gentiles too, they follow same line which followed by Abraham and all and should being faithful in the sight of the Lord. Sometimes task giving such people would fail but God know His promise which He tied with Forefather and God always remain faithful. The teaching of the prophets Then time came for God to remind his people again of their mission.
God did it through the prophets. In the utterances of the prophets we again see the people of Israel in the hand of God as a vessel of blessing for the whole world. Their mission was definitely and clearly to go beyond their national lines and aim at bringing all nations to a true knowledge of God. The universality of god's claim: The absolute and universal claim of God is most clearly, definitely and fully set forth in one single chapter in the Old Testament - Isaiah 45, one of the most significant chapters of the whole Bible.
We find at least eight claims of God in this chapter. First, Jehovah is the only God. This claim is repeated nine times in Isaiah 45 see vv. This God must be proclaimed, acknowledged and worshiped in the entire world. The whole creation declares the glory of its creator. His universal lordship and ownership should be announced everywhere.
Third, Jehovah is the God of the human race: "I have made the earth, and created man upon it" v. The whole human race belongs to God by virtue of creation. This fact must be made known to all men.
Fourth, Jehovah is the God of moral order, therefore of judgment: "Let the skies pour down righteousness I the LORD have created it" v.
There is only one moral order in the world and that is the order established by God. And he is therefore the only judge. Fifth, Jehovah is the God of history: "Ask me of things to come" v.
God shapes the history of mankind and directs it toward the final fulfilment of his plan. This is the biblical philosophy of history, which lends great support to world evangelization. Sixth, Jehovah is the God of revelation: "I have not spoken in secret" v. God has not left the knowledge of him to the secrecy of the subtle reasonings of the wise, but has manifested it through the prophets for all men.
Seventh, Jehovah is the God of salvation for all men: "Look unto me, and be ye saved, all the ends of the earth" v. Eighth, Jehovah is the Lord of all men: "Unto me every knee shall bow" v.
This is a microscopic presentation of almost the whole of Christian doctrine. Contextualized challenge to culture: the prophets The prophets in the OT played a critically important role in the periodic renewable of isaerlite faith and its survival.
Without them the ritualistic worship and some form of Israelite religion would have survived, but not the central elements of their faith. They received the word of God and communicated it to people orally, in symbolic actions, and in writing. They worked in a variety of contexts. Some of them were associated with priests and temples in their ministry, others addressed primarily the officials and those of royal courts, and still others in the public streets to common 10 people.
They confronted false leaders, condemned the oppressors of the poor, and directed their message even to leadership of other nations. Some were well-versed in the law and others in the teachings of wisdom. Very often the response of their audience was rebellion and anger directed against the prophets. This was because they challenged their cultures and gave seething criticism of their way of life.
They spoke of issues relating to various aspects of their national culture On the other hand, religio- cultural hegemony and political subjugation continue to oppress the marginal communities. The books of Ezra and Nehemiah talk about the reestablishment of Jewish people as a religious community.
The appearance of various groups and their struggle to cope with the various circumstances were the realities in this period. Every translation is itself an interpre- University Press, and to Dr. Asya Graf, currently tation. Translations from the Old Testament in assistant editor for humanities and social sciences this textbook are from the NRSV, although I have at the Press, who was extremely helpful at several occasionally made slight changes in order to illus- points along the way.
As always, I owe most to Susan. Whatever our personal convictions regarding its content, the OT contains the origins of nearly everything we think about God.
Variously labeled as the Hebrew Bible, the Tanak, the First Testament, and the Old Testament, among others, this library of texts from an- cient Israel has been preserved for more than two thousand years. Indeed, Judaism, Christianity, and Islam share in this unique religious legacy. We will discover in this chapter what lies be- hind the terminology we use when we speak of monotheism, and how the OT perceives and develops the understanding of a singular God.
Only in time would Israel come to believe that Yahweh was not only its God, and the God Israelites were called to worship, but the one and only God. W hat you think about God — if you think about God at all — affects nearly everything else you believe to be true. Wars have been fought and nations divided based on what people think about God. Nearly everything we think about God has been expressed first in the Old Testament. In a series of three lectures delivered in , , and , Delitzsch championed Babylonian religion and culture as superior to that of the Israelites of the OT.
In the midst of international uproar, Delitzsch refused to recant. Delitzsch was preceded in his extreme views by the theologian and historian Adolf von Harnack — Harnack had similar- 1.
The Assyriologist Friedrich Delitzsch. Yale Babylonian Collection German state and the rise of Nazism later in the s. He was not alone.
Many Testament but are not, at least not as many assume. Yet the con- Old Testament, such as the much later beliefs that tributions of the Old Testament to human his- Jesus is the incarnation of God or that God sent a tory and culture cannot be denied.
Listen to the entire King James Bible here:
Consider its final and definitive revelation to Muhammad. Yet impact on philosophy, for example, from the per- even these have origins in the Old Testament.
In People have not always thought highly of the addition, consider that millions of readers today Old Testament. One famous intellectual in the still find in its pages a source of inspiration and s argued that the Old Testament was no longer faith.
The purpose of this textbook is not to argue necessary for further human progress. Its significance for you today will Many answers to these questions may occur to be left to you to decide. Like most studies.
But I offer one particular answer here that libraries, this one houses different types of liter- commends itself through the heirs of the Old ature — history, songs, parables, prayers, and many Testament itself. What I mean by this is that it is others. As a collection of books and writings, this the distinctively religious contributions of the Old library tells of nations and empires, of tribes and Testament that are continued in Judaism, and later families, of war heroes and crimes, of tragedies and in Christianity and Islam as well.
These three so- triumphs, and above all, of the religious convic- called monotheistic religions have a common ori- tions of its authors. This collection of writings, most often known about the nature of God.
Many verse, and in a few contexts, even the only God of other groups of people just like the Israelites existed the universe. Indeed, the defining characteristic of during that period of history.
Others contend that many obscure secondary dialects, and have made a monotheism, whether defined clearly in the Old contribution to human history that is impossible Testament or not, has a violent history and is cer- to calculate. But this is get- tively, philosophical concepts you probably assume, ting ahead of our story. Why did this singular collection existence. As the religious and literary foundation of according to their Hebrew names.
But you may have noticed that The earliest Christians saw themselves as part the library of ancient Israel goes by many dif- of the Jewish community and assumed that the ferent names. When Christianity call the Old Testament is not the only problem emerged beyond its Jewish roots and became when trying to explain exactly what it is. Christianity slowly in how they should be arranged. Some ancient came to embrace a two-part Bible, of which the traditions include more books, while others have Scriptures of Israel were the first and largest part.
The early Christian writer Tertullian ca. Christian Bible. For Jewish readers, the writings of ments and sequences of the books of the Old Testament, ancient Israel are known as the Tanak, an acronym in the next chapter. This designation has Testament supersedes or replaces the Old.
Others the advantage of avoiding non-English-sounding apply a rigid prophecy-fulfillment pattern between labels like Tanak or Miqra. More importantly, it the testaments or otherwise a simplistic prepara- avoids pejorative-sounding labels like Old Testament, tory or so-called Christological reading. Indeed, for such as First Testament, and Older Testament. Most Christian readers continue the details of that relationship. Nonetheless, this label also has its shortcom- Testament itself see Luke These six Bible, and so on, unfortunately suggesting an equal were envoys or messengers who heard directly from status to them all.
So this problem of what we should call the Old 2 Ezra 4: In order to avoid one verse at Jeremiah These Hebrew terms for God are somewhat impersonal.
Yet Israel did not perceive God as an impersonal, detached being. Like other peoples of the ancient world, Israelites had a distinctive personal name for God. It occurs almost seven thousand times in the OT. Unfortunately, we simply cannot trace its origins. Who is this King of glory? Psalm The Legacy of Monotheism Monotheism as defined in the OT is one of the Having explored the various names for the OT, we most significant developments of history.
You will recall that not uniform in its views of God.
No matter what God, whose name is Yahweh, is the only deity. We we call it, the OT has clearly changed the world by may conclude that these are contradictory views, but inspiring its readers to believe in only one God.
The Expanded Bible: Old and New Testament
Generally today, however, new understanding of God as singular. The OT never entertains this possibility. In fact, And here we have a danger. To avoid this dan- atheism is a relatively recent development, and it ger I need to explain a difference between history would be most unusual for anyone of the ancient and literature.
I am not primarily exploring in this world to consider it.
Old Testament Survey 1: PDF Download
All ancient peoples assumed textbook what the ancient Israelites believed about the existence of divine forces in the cosmos; any God. That would be a historical question, relying on other possibility was unthinkable. The assump- archaeology, socioanthropology, and so forth. I will tion of the ancient Israelites may be summarized eventually summarize what we can know about their by the words of the Psalmist: None But instead, we are primarily exploring what the was needed.
Its authors perceived God at work in OT claims about God, which is a literary and ideolog- the universe and in the affairs of the nation Israel. My To say otherwise was sheer folly.
As we walk through the Polytheism OT together, you will see that the answer is not a simple one. Egyptians, Babylonians, Assyrians, only deity in existence. The expression of mono- Canaanites, and many others all believed in numer- theism in the whole of the OT is greater than the ous deities.
Most organized the various greater sum of its parts. Other important gods were associated with earthly gov- An idea gaining popularity in our day is that of ernance, so that the chief deity of a particular city atheism, the position that no deities exist.
Stele of Qadesh. Qadesh, a Syrian goddess of sacred ecstasy and sexual pleasure, came to be incorporated into the Egyp- tian pantheon in New Kingdom times. Here she stands on a lion, accompanied by her consort, another Asiatic god, Reshep to the right , and by the Egyptian fertility god Min to the left.
Approximately — BCE. The most important texts of these older poems are difficult to interpret, deities of a pantheon were often perceived as meet- it appears that Deuteronomy So, for example, Psalm 82 seems clear enough: Polytheism was In this case, the author perceives God as taking not the norm in the OT. Ultimately, God pronounces a death sen- tence on the other gods for their failure to provide I want you to consider henotheism and monolatry justice vv.
In God to reign supreme over all nations of the earth fact, many assume that these two concepts mean v. Some readers take these other gods as angels the same thing. Only one god really matters; the member and rose to supremacy among the rest.
By this I mean henotheism is a cogni- and strength. Everything else in the universe, early belief in a divine assembly consider Psalm including other deities, is thought to depend on One partic- one god.Book of Job. Book of Proverbs. He promises to give His elect people a position of power and prominence in the world.
Scott Moreau, ed. Who is this King of glory? Forces in nature, select animals and birds, heavenly bodies, and many objects of fear were worshipped as deities.