Podcasts about lxx septuagint

Shalom Truth-Seekers in Yeshua Messiah. This is the first installment in a series of detailed teaching on the Hebrew concept of “covenant” (or “Berit”) and its foundational role in the faith and salvation of God's (i.e. Yehovah's) chosen ones. In this installment we introduce the Hebrew concept of covenant by exploring the term's meaning. We also emphasize its significance as a sacred, legally binding relationship between Yehovah (God) and His chosen people, Yisra'el/Yasharal, with its physical and spiritual implications for all humanity. The teaching critiques denominational misunderstandings and highlights covenant's Torah roots and its wider scriptural (i.e. both Tanach and Brit HaDashah) importance. Introduction to the Covenant Series We begin by recalling a previous post on Genesis 12:3. The title of that post is: Does "I Will Bless Those Who Bless and Curse Those Who Curse," Apply to the Modern Nation of Israel? (If you've not had the opportunity to listen to or read that post, we humbly invite you to do so by clicking this link https://www.themessianictorahobserver.org/2025/06/28/does-i-will-bless-those-who-bless-and-curse-those-who-curse-apply-to-the-modern-nation-of-israel/) In that post we clarified that the verse is not a command to bless the modern nation-state of Israel. But rather the verse is a prescriptive covenant provision. This provision states that those who treat God's chosen people, according to Torah principles, receive Yah's favor, while those who mistreat them face divine harm. And thus, covenant is central to God's relationship with His covenant people, Israel/Yisra'el/Yasharal. And it was that post that has prompted this covenant teaching series. In this series, we will explore the refined and broader principles of covenant that link it to God's/Yah's Grand Plan of Salvation, Restoration, and Redemption through the Person and Ministries of Yeshua HaMashiyach. Also in this post, we stress that denominational Christianity often fails to grasp the true Hebrew concept of covenant's significance because of their overall rejection of Torah and Hebraic principles. Because of denominationalism's wholesale rejection of Torah and Hebraic principles, they fail to recognize that the covenant is the sole pathway to a true relationship with God/Yehovah. That God-human relationship was established originally with Abraham and came to its fullest realization in the Person and Ministries of Yeshua Messiah. We will see that faithfulness to Torah and covenant obedience are essential for salvation and entry into the Kingdom of Heaven (Mat 7.22-23). Understanding the Hebrew Concept of Covenant Covenant, or "Berit" (in Hebrew), is a set apart, legally binding relational agreement between God/Yehovah and His chosen people. (Later on in this series we will see that Yah's chosen people are not limited to just the biological descendants of Avraham, Yitschaq, and Ya'achov.) But covenant frames the established relationship between God and His chosen ones with rules/behavioral expectations, obligations, and promises. Secularists may view a covenant much like a contract. But we will see as we delve deeper into the covenant Yah established/cut with His chosen ones that the concept of covenant is deeper. It's akin to a marriage-like partnership that is characterized by love, grace, and mercy. Both parties of the relational covenant agreement are bound to uphold the tenets of the established covenant. But God's faithfulness ensures the covenant's integrity, even when the covenant's human-signatory to the covenant, fail to keep their end of the covenant agreement. This faithfulness on God's/Yehovah's part is an immutable trait of God. Moseh described this character trait accordingly:  “Yehovah/God is not a man that He should lie, nor a son of man (i.e. a human being) that He should repent (i.e. change His mind). Has He said and will He not do it? Or has He spoken, and will He not establish it?” (Numbers 23:19; LSB) The covenant (sometimes referred to as a blood covenant) is solemnly "cut" or established through an ancient middle eastern ritual that involves animal sacrifices. This bloody, solemn act symbolizes the serious and binding nature of the agreement (Gen 15). The Hebrew word "Berit" pictographically combines elements representing family, leadership, work, and consent. These elements underscore the covenant's relational and purposeful dimensions. Key Biblical Covenants We furthermore outline the five major expansions of Yah's covenant with His chosen ones: The Noahic Covenant (Genesis 6 and 9) The Patriarchal Covenant with Abraham and his descendants (Genesis 12, 15, 17) The National Covenant given through Moses at Sinai (Exodus 19-24) The Davidic Covenant with King David (2 Chronicles, Psalms, Isaiah) The New or Renewed Covenant prophesied by Jeremiah and Ezekiel (Jeremiah 31:31-34; Ezekiel 36:26-38) Each covenant expansion reveals aspects of God's/Yah's immutable character and the love He has for His set apart people. These expansions include expectations Yah for His covenant people. These expansions of covenant shape Israel's identity and sacred mission on the earth. The Commonness and Uniqueness of Covenants While covenants were common in the ancient Near East, often understood by scholars as treaties that various kings established with their vassals, the Hebrew covenant is unique. For we find that it is initiated solely by God acting from a position of sovereignty. God/Yah offers to His chosen ones a non-negotiable invitation to enter into a relationship with Him that is based on grace and love. Humans may accept or reject that invitation, but they cannot alter the terms of that covenant. Why? Because it is God/Yah Who carries the covenant's weight. Not from a position of subjugating His people, but from an expression of His desire for loving communion with His people. The covenant is thus a sacred bond with rules that both parties must honor. Those who accept the terms of the covenant commit to loving God (and loving God/Yah comes through faithful obedience to Him) and loving one another (Luk 10:27). The prophet Jeremiah's words to the Babylonian captives illustrate God's faithfulness to His covenant despite Israel's failures (chapter 29). Because of Yah's steadfastness to His Covenant, He promises Judah restoration and a future of peace. Greek Understanding of Covenant and Terminology In this teaching we also contrast the Hebrew "Berit" with the Greek "diatheke" that is used in the New Testament and in the LXX/Septuagint. While "diatheke" can refer to a “will” or “testament,” the Greek version of covenant does not capture the rich spiritual depth of the Hebrew, which involves an enduring, intimate relationship that has far-reaching implications for humanity's salvation. Varying Definitions of Covenant We list several scholarly definitions for covenant, some of which emphasize covenant as an alliance, compact, treaty, or sacred kinship bonds. The Hebrew understanding of covenant, however, centers on relationship, promises, and expectations established uniquely by God/Yehovah with Israel/Yisra'el/Yasharal. Conclusion We conclude our discussion by emphasizing the necessity of understanding covenant from a Hebrew perspective that is rooted in Torah, the Prophets, and the Writings. A Greek-only or New Testament-only view limits comprehension of this critical concept and the one that embraces it from that Greek perspective risks missing the covenant's full significance for individual believers and the collective identity of Israel. The covenant remains the foundation for humanity's salvation and our entry into the Kingdom of God (i.e. the Malchut Ahlohim).  

Vayigash | "Seventy Souls" - Reconsidering the Count, by Rav Yitzchak Etshalom Q. Who is #70 in the count? Q: Where are all the girls? Q: How did the LXX get to LXXV?  Parashat Vayigash includes the detailed list of Bnei Yisrael who descended to Egypt, detailed by son, clan and then a total. This list raises three questions - one internal, one intrinsic and one external. The number "70" does not fit the itemized count, which reaches 69 (or, arguably, 68). The lopsided amount of males (67/69) in the list is a statistical improbability which is also challenged by the text. In addition, the LXX (Septuagint) lists five additional descendants of Yaakov and presents a total of 75 (as it does at the beginning of Shemot). We explore all three of these anomalies, beginning with traditional exegetical answers and then proposing an explanation for all three omissions and/or additions. This shiur was given in memory of Rebbetzin Miriam Wise z"l, מרים בת יצחק ורבקה, whose yahrzeit is on ט' בטבת. She was a true inspiration of a student and devotee of Tanakh. יהי זכרה ברוך. Source sheet >>

For additional notes and resources check out Douglas' website.Comment: A prologue is important -- like the introduction of a book. It's a good habit not to skip over these, as they usually set forth the agenda of the writer, and make it easier to understand the work. John 1:1-8 is the key to appreciating the entire Gospel of John.10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own,and his own people did not accept him.Here is the great irony: The creation did not recognize the creator.As a Jew, descended from the tribe of Judah and the house of David, Jesus came to his own people, but was rejected.Jesus was not accepted. What does this mean?His message was rejected. See John 12:47-48.This does not mean that people didn't "receive him" into their hearts (through prayer -- the modern evangelical tradition). Receiving Christ means accepting his teaching.Thus the modern doctrine of "accepting Jesus" is wholly without biblical foundation.12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.Those who accepted him were privileged to become children of God (v.12)."Believing in his name" means trusting Christ, not ourselves or religion, or our religiosity.Notice that those who receive him are not actually children of God, but only potentially his children ("power to become").To become his children, they must be born again (v.13).They are not born as God's children:of blood (by birth). ["Bloods" (KJV) is Greek haimata, or "drops of blood."]of flesh (by human desire or effort)of the will of man (no one can make this decision for you).The new birth happens only in baptism (3:5).Yet the Sinner's Prayer (the common salvation doctrine of evangelical Protestants) is something we do – a “work” (active), to use Protestant language, while baptism is something done to us (we are passive).The new birth (in water and spirit) was taken so seriously that many 2nd century Christians thought people who'd never heard the word would have a chance in the afterlife—the underworld—to hear the gospel and be baptized.What a privilege! What an unbelievable blessing!14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son,full of grace and truth. 15 (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.'”) 16From his fullness we have all received, grace upon grace: 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son,who is close to the Father's heart,who has made him known.The Word became flesh (v.14).Jesus lived for a while among us (approximately 35 years).He "pitched his tent," or "tabernacled" among us.This is a reference to the OT Tabernacle (later the Temple), where God manifested his presence and dwelt among humanity. Jesus' body is the new Tabernacle. See 2:19.Skene,Greek for tent, contains the same consonants as Hebrew shekhinah, Thus the alliteration reinforces the O.T. wilderness reference.The disciples saw his glory (really, God's glory). See 14:9.This is the doctrine of the incarnation (enfleshment) of God, much denied by heretics ancient and modern, who prefer Jesus to be either just a "good man" or guru or, on the other side, some sort of spirit or phantasm.Jesus was full of grace and truth (v.15).John testified to this (v.15). Although older than Jesus by a few months, Jesus was infinitely before John (1:2). For the idea of Jesus' eternity, see also 8:58. For an O.T. passage, see Micah 5:2.We have all received grace through Christ (v.16), and in many ways. The original Greek has no punctuation, but a colon should follow v.16. There are two ways in which grace has been received:The Law was given through Moses (v.17).Grace and truth (also) came through Christ.Yet there is no opposition between Law and Gospel -- contrary to the view of many Protestants today. Both are instruments of grace.Yet there is a difference between the two ministries of these means of grace. (Flesh v. stone, in 2 Corinthians 3:3ff; cf. Ezekiel 11:19; 36:26).No one has seen God, but we do see God when we look at Jesus (v.18).Unique—only begottenHeb 11:7; Gen 22:2, 12, 16 LXX (Septuagint)—agapētós (beloved) is connected with monogenēs. (only begotten). This Jesus is identified with Isaac.In Gen 22 we find – 9-10 parallels with Christ. (Listen to the OT character podcasts on Abraham & Isaac).Jesus has made God known (v.18). Exegēsato means "related, explained, reported, made known, revealed," and exegesis (a word will familiar to Bible students!) is the noun form. ConclusionKey points:In beginning was the Word, through which the world was createdThere are two words, so to speak…Receiving Christ means accepting this word.The Word became flesh -- God became one of us.The Word (Christ) explains and reveals God to us.In Christ's coming down to our level, he sets an example for us. The incarnation:Is a model for our own communication to others (including children).Explains the nature of the Bible – not technical, scientific, or erudite.Serves also as a model for evangelism. Not talking above or past others, but striving to communicate, to connect.

We see things about the Messiah the Living Word in the LXX Septuagint that we can only find there. It remains a source that is more reliable than the Masoretic rabbinic text, designed to hide and pervert the real Messiah Savior! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/mj-koniuchowsky/message Support this podcast: https://anchor.fm/mj-koniuchowsky/support

Scholars say there was a Greek translation of the Hebrew Old Testament extant (in existence) before the time of Jesus Christ (B.C.) called the Septuagint. They also say that Jesus and the apostles quoted it. Since the LXX (Septuagint) contains the apocryphal books that contain false doctrine (that disagrees with scripture), their claim would validate these doctrines as biblical truth. Get ready for some debunking of devilish lies in this two-part series!

Scholars say there was a Greek translation of the Hebrew Old Testament extant (in existence) before the time of Jesus Christ (B.C.) called the Septuagint. They also say that Jesus and the apostles quoted it. Since the LXX (Septuagint) contains the apocryphal books that contain false doctrine (that disagrees with scripture), their claim would validate these doctrines as biblical truth. Get ready for some debunking of devilish lies in this two-part series!

Let's Get Biblical Do Rabbis Reject the LXX Septuagint with Rabbi Tovia Singer and Wil'lam Hall

Lets Get Biblical QA Do Rabbis Reject the LXX Septuagint with Rabbi Tovia Singer and Wil'lam Hall

Explore Ignatius in relation to ecclesiology. Ignatius called the church “the place of sacrifice” and his focus is on the Eucharist. He is the first to use the term “catholic” for the universal church. Ignatius was adamant in the submission to the bishop because they held a place of prestige and represented Christ. He held a Three-fold office in the church of Bishop, Presbytery, and Deacons. Ignatius saw martyrdom as the perfect imitation of Christ. Some have criticized Ignatius for being overly zealous in this regard. Explore 1 Clement which is probably the earliest Christian text outside the New Testament. The author is unknown but Eusebius tells us it was written by a man named “Clement”. It was written around the same time as Revelation from Rome. It was written to address problems in the Corinthian Church. I Clement is an appeal for peace and harmony. It uses many scriptural (LXX-Septuagint) sources. I Clement was extremely well received in the early church and many early Fathers (2nd-5th centuries) saw it as Scripture. It is important because it establishes the primacy of the Roman Church. There are major issues in I Clement. There is the issue of authority. The right to rule comes from the Apostles who were obedient to Christ. In the Christology of I Clement there is a pre-Trinitarian idea of coordinating all Three. I Clement does not go into how these Three relate to each other. Christ is presumed to have existed before the incarnation. We take from I Clement that there is a primitive understanding of Christ as Redeemer and an early view that the Father, Son, and Spirit are related. There is also a glimpse of the early Church-State relationship. Explore Polycarp and his letter to the Philippians. Polycarp was a friend of Ignatius. His letter implies that Ignatius had already died. Explore the theology and themes of Polycarp’s letter. In his Christology, he affirms the Incarnation and Christ’s physical death. Another theme is charity, he affirms Church and State, and is similar to I Clement. He is respectful but not submissive. “Righteousness” is a key term for Polycarp concerning the Christian life. Wrong behaviors are evidence of wrong beliefs. Wrong belief produces bad behavior. For salvation, Polycarp held that salvation is present and eschatological in nature.

The New Testament use of the LXX (Septuagint)Isaiah 61:1-2;The Nature of Hellenistic JudaismLuke's changing of Mark's sequence of events