Gods testimony in order
In my research of how we got the English Bible I discovered that in order to “understand” what I am hearing I must gain more then just knowledge. I know that just gaining knowledge about something does no good if I don’t understand how the knowledge can be used.
Knowledge for the sake of knowing is useless, unless you go on a game show. I know that for a “juror” to just have knowledge of evidence leaves out the most important part of the evidence, the WHY? So for this reason we have trials presenting our evidence in person so as to have the Trier of fact experience the WHY? For themselves.
Knowledge for the sake of knowing is useless, unless you go on a game show. I know that for a “juror” to just have knowledge of evidence leaves out the most important part of the evidence, the WHY? So for this reason we have trials presenting our evidence in person so as to have the Trier of fact experience the WHY? For themselves.
Further research reveled that “NONE” of these books called the Bibles had assembled God’s testimony in order. What I mean is the way (each in it’s own time) God gave them to the world. So I took the copy of Green’s translation (in pdf format) and placed it in the order God gave to the world (when it was penned not what date period it covered) as follows.
The first 10 parts plus the 5 WISDOM parts ( Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, Samuel 1 & 2, and Kings 1 & 2 plus Job, Psalms, Proverbs, Ecclesiastes & Song of Solomon) of God’s testimony man left it in order, however, the rest was out of order as man’s usual way.
Scholars debate the date of Joel with four main schools of thought: 835-796 BC (most likely date) During the time when Joash was too young to govern and Jehoiada did so in his place (2 Kings 11; 2 Chron. 23-24). About 775-725 BC Roughly contemporary with Hosea and Amos. About 500 BC Roughly contemporary with Zechariah. About 639-608 BC during Josiah's reign.
Most scholars believe that Amos gave his message in the autumn of 750 or 749 BC. It is generally understood that his preaching at Bethel lasted only a single day at the least and a few days at the most. Leading up to this time, Assyrian armies battled against Damascus for a number of years, which greatly diminished Syria's threat to Israel. As a result of the fighting amongst its neighbors, Israel had the benefit of increasing its borders almost to those of the time of David and Solomon. It should also be noted that Amos preached about two years before a very large earthquake, and made reference to it twice in his book. Zechariah remembers this earthquake over 200 years later (Zech 14:5).
The character of the story is based on an obscure figure (Jonah) who lived during the reign of Jeroboam II (786-746 BC). In the Hebrew Bible, Jonah son of Amittai is only elsewhere mentioned at II Kings 14:25.
Hosea prophesied during a dark and melancholy era of Israel's history, the period of the Northern Kingdom's decline and fall in the 8th century BC (at best as know 750 – 720 BC). The apostasy of the people was rampant, having turned away from God in order to serve the calves of Jeroboam (see 1 K 12.26-30; Ho 8.4-6) and Baal, a Canaanite god of fertility. Hosea was himself a native of the Northern Kingdom, and wrote in a distinctive northern dialect.
The Book of Isaiah (Hebrew: Sefer Y'sha'yah) ) is one of the books of Judaism's Hebrew Bible and the Christian Old Testament, traditionally attributed to Isaiah, an 8th century Judean prophet (740 – 680 BC). In the first 39 chapters, Isaiah prophesies doom for a sinful Judah and for all the nations of the world that oppose God. The last 27 chapters, called "The Book of Comfort," prophesy the restoration of the nation under a divine king. This section includes the Songs of the Suffering Servant.
Micah prophesied throughout the reigns of Jotham, Ahaz, and Hezekiah, roughly 777–717 BC. Micah was brought up in Moresheth-Gath in the Philistine plain, thus he is known as Micayahu of Moresheth. The prophet’s name, in its elongated form "Micayahu," is commonly translated "Who is like God?" or possibly, "He who is like Him (God)."
The book of Nahum is a book in the Bible's Old Testament and Jewish Tanakh. Nahum prophesied, according to some, in the beginning of the reign of Ahaz (740s BC). Others, however, think that his prophecies are to be referred to the latter half of the reign of Hezekiah (700s BC). Probably the book was written in Jerusalem, where he witnessed the invasion of Sennacherib and the destruction of his host (2 Kings 19:35).
The Book of Jeremiah, or Jeremiah (Yirm?yahu in Hebrew), is part of the Hebrew Bible, Judaism's Tanakh, and later became a part of Christianity's Old Testament. It was originally written (roughly 620 – 585 BC) in a complex and poetic Hebrew (apart from verse 10:11, curiously written in Aramaic), recording the words and events surrounding the life of the Jewish prophet Jeremiah who lived at the time of the destruction of Solomon's Temple (587/6 BC) in Jerusalem during the fall of the Kingdom of Judah at the hands of Babylonia.
The Book of Habakkuk is a prophet of the Hebrew Bible. It is attributed to the prophet Habakkuk. A copy of chapters 1 and 2 (of 3) is included in the Habakkuk Commentary, found among the Dead Sea Scrolls. Chapters 1-2 are a powerful and beautiful dialog between Yahweh and his prophet. The central message, that "the just shall live by his faith" (2:4), plays an important rule in Christian thought. It is used in Galatians 3:11, Romans 1:17 and Hebrews 10:38 as the starting point of the concept of faith. The book was probably composed in the late 7th or early 6th century BC (best know about mid 600’s BC). Chapter 3 is an independent addition, according to most scholars, now recognized as a liturgical piece. The first two chapters are regarded by many as the work of a prophet attached to the Jerusalem Temple, possibly also the author of chapter 3.
The first 10 parts plus the 5 WISDOM parts ( Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, Samuel 1 & 2, and Kings 1 & 2 plus Job, Psalms, Proverbs, Ecclesiastes & Song of Solomon) of God’s testimony man left it in order, however, the rest was out of order as man’s usual way.
Scholars debate the date of Joel with four main schools of thought: 835-796 BC (most likely date) During the time when Joash was too young to govern and Jehoiada did so in his place (2 Kings 11; 2 Chron. 23-24). About 775-725 BC Roughly contemporary with Hosea and Amos. About 500 BC Roughly contemporary with Zechariah. About 639-608 BC during Josiah's reign.
Most scholars believe that Amos gave his message in the autumn of 750 or 749 BC. It is generally understood that his preaching at Bethel lasted only a single day at the least and a few days at the most. Leading up to this time, Assyrian armies battled against Damascus for a number of years, which greatly diminished Syria's threat to Israel. As a result of the fighting amongst its neighbors, Israel had the benefit of increasing its borders almost to those of the time of David and Solomon. It should also be noted that Amos preached about two years before a very large earthquake, and made reference to it twice in his book. Zechariah remembers this earthquake over 200 years later (Zech 14:5).
The character of the story is based on an obscure figure (Jonah) who lived during the reign of Jeroboam II (786-746 BC). In the Hebrew Bible, Jonah son of Amittai is only elsewhere mentioned at II Kings 14:25.
Hosea prophesied during a dark and melancholy era of Israel's history, the period of the Northern Kingdom's decline and fall in the 8th century BC (at best as know 750 – 720 BC). The apostasy of the people was rampant, having turned away from God in order to serve the calves of Jeroboam (see 1 K 12.26-30; Ho 8.4-6) and Baal, a Canaanite god of fertility. Hosea was himself a native of the Northern Kingdom, and wrote in a distinctive northern dialect.
The Book of Isaiah (Hebrew: Sefer Y'sha'yah) ) is one of the books of Judaism's Hebrew Bible and the Christian Old Testament, traditionally attributed to Isaiah, an 8th century Judean prophet (740 – 680 BC). In the first 39 chapters, Isaiah prophesies doom for a sinful Judah and for all the nations of the world that oppose God. The last 27 chapters, called "The Book of Comfort," prophesy the restoration of the nation under a divine king. This section includes the Songs of the Suffering Servant.
Micah prophesied throughout the reigns of Jotham, Ahaz, and Hezekiah, roughly 777–717 BC. Micah was brought up in Moresheth-Gath in the Philistine plain, thus he is known as Micayahu of Moresheth. The prophet’s name, in its elongated form "Micayahu," is commonly translated "Who is like God?" or possibly, "He who is like Him (God)."
The book of Nahum is a book in the Bible's Old Testament and Jewish Tanakh. Nahum prophesied, according to some, in the beginning of the reign of Ahaz (740s BC). Others, however, think that his prophecies are to be referred to the latter half of the reign of Hezekiah (700s BC). Probably the book was written in Jerusalem, where he witnessed the invasion of Sennacherib and the destruction of his host (2 Kings 19:35).
The Book of Jeremiah, or Jeremiah (Yirm?yahu in Hebrew), is part of the Hebrew Bible, Judaism's Tanakh, and later became a part of Christianity's Old Testament. It was originally written (roughly 620 – 585 BC) in a complex and poetic Hebrew (apart from verse 10:11, curiously written in Aramaic), recording the words and events surrounding the life of the Jewish prophet Jeremiah who lived at the time of the destruction of Solomon's Temple (587/6 BC) in Jerusalem during the fall of the Kingdom of Judah at the hands of Babylonia.
The Book of Habakkuk is a prophet of the Hebrew Bible. It is attributed to the prophet Habakkuk. A copy of chapters 1 and 2 (of 3) is included in the Habakkuk Commentary, found among the Dead Sea Scrolls. Chapters 1-2 are a powerful and beautiful dialog between Yahweh and his prophet. The central message, that "the just shall live by his faith" (2:4), plays an important rule in Christian thought. It is used in Galatians 3:11, Romans 1:17 and Hebrews 10:38 as the starting point of the concept of faith. The book was probably composed in the late 7th or early 6th century BC (best know about mid 600’s BC). Chapter 3 is an independent addition, according to most scholars, now recognized as a liturgical piece. The first two chapters are regarded by many as the work of a prophet attached to the Jerusalem Temple, possibly also the author of chapter 3.
