Latest / Martyr's Row / Ep. 39 - What Is The Septuagint?

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Ep. 39 - What Is The Septuagint? · Martyr's Row

• 0:00
  This week on Martyrs Row, does your church have
• 0:03
  a hole for the Holy Ghost? Is Adam Sandler's
• 0:06
  whole deal just being an adult kid? Is the LXX
• 0:09
  an oversized t -shirt, or is it the Greek Old
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  Testament? Was the prophet Jeremiah Daniel's
• 0:15
  babysitter? What is the Septuagint? Let's find
• 0:19
  out! This week on Martyrs Row! Three, two, one!
• 0:37
  the 40 martyrs of Sebasti. In the reign of Licinius,
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  40 soldiers of the 12th Legion refused to sacrifice
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  to the pagan gods, confessing Christ as their
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  only king. For this, they were condemned to stand
• 0:54
  naked upon a frozen lake through the bitter night.
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  A warm bath was set nearby to tempt them from
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  their steadfastness. One alone lost courage.
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  and fled to the bath. But a guard, moved in heart,
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  cast off his cloak and cried, I am a Christian,
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  taking his place among them, and their number
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  was restored. At dawn, their limbs grew still,
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  and their bodies were burned, and their ashes
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  scattered. Thus, forty warriors bore one witness,
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  and by endurance received their crown. Anno Domini,
• 1:34
  320. Hey, Paul. What's up? What's up? Are they
• 1:42
  going to be able to hear that? I don't know.
• 1:43
  We're going to find out. Probably not. It just
• 1:46
  gets gated out. Well, what's up? So welcome to
• 1:50
  the top of the podcast. Welcome to the tippy
• 1:53
  top of the podcast. This podcast is an iceberg,
• 1:57
  and you are the visible part. The visible part.
• 2:01
  Just hang on, because the underneath is showing
• 2:03
  up soon. And it's wild. It may or may not have
• 2:09
  already happened yet. Are we letting them in?
• 2:14
  No, get out. No, no, no, no, no. Well, so we
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  know we like weird funny things here. I love
• 2:23
  weird funny things. And you grew at Pentecostal.
• 2:28
  I did. And so I've got a question for you. OK.
• 2:32
  Have you ever heard How does this strike you?
• 2:36
  I feel like you could say so many different things
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  right now. Have you ever heard of the concept
• 2:42
  of a Holy Ghost hole? No, I have not heard of
• 2:48
  that. So you guys didn't do that? I'm a little
• 2:50
  afraid of hearing what this could possibly be.
• 2:56
  So you guys didn't have a Holy Ghost hole? At
• 2:59
  the camps, we had things called fire tunnels.
• 3:02
  I actually... I've recently heard about that.
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  Really? Yeah. It's wild. Yeah. And I'm not sure
• 3:09
  it's OSHA approved. No OSHA members at that camp?
• 3:16
  No. Well, they definitely shouldn't go check
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  out a youth camp, because everything is duct
• 3:20
  taped and pieced together with flammable items.
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  That's very true. Especially in a fire tunnel.
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  Speaking of flammable items. Oh, no. So. In many
• 3:32
  medieval churches, it always goes back to the
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  medieval. Yeah, they've destroyed us. They've
• 3:39
  set us on a trajectory. Constantine and, no not
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  Constantine, well yes, Constantine. Yes, and
• 3:45
  Augustine. Constantine and medieval times. That
• 3:50
  should be our podcast. I feel like that's Augustine,
• 3:53
  Constantine, and Medieval Times. That's our subtext.
• 3:56
  Welcome to our podcast. Can that be our new bio?
• 4:01
  The podcast where we question Constantine, Augustine,
• 4:06
  and Medieval Times. Yes, and not specifically
• 4:09
  in that order. Yeah, because there's so much
• 4:11
  of our stuff that we get from them. They're probably
• 4:14
  in every episode. I think so. It's like, that's
• 4:17
  not in the Bible. You made that up. And we've
• 4:20
  just believed it for so long. Yeah. But this
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  one, it sounds like it's vanished, which good,
• 4:27
  probably. Yeah. Anyway, so the Holy Ghost hole.
• 4:31
  OK. HGH. I just keep saying it for the SEO. HGH.
• 4:38
  HGH, the HGH. So in many medieval churches, especially
• 4:42
  in Germany, France, and the low countries. The
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  low countries? Like Australia? Just like lower
• 4:50
  than France. Like southern Europe. Builders intentionally
• 4:56
  cut a circular opening in the ceiling above the
• 5:00
  nave or the choir. Its official purpose was to
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  give the Holy Spirit a convenient entrance on
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  Pentecost. Oh, interesting. Some churches even
• 5:09
  decorated it with painted flames, wreaths, or
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  white cloths that said things like, Vini Sancta
• 5:16
  Spiritus, or Come Holy Spirit. That's cool. Yeah.
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  So it's like oh, so they're just like hey, let's
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  build this church. Don't forget the hole Otherwise,
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  it's gonna be a little inconvenient for him to
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  show up. Yeah, and sorry choir ahead of time
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  if it rains Yeah, you're hit The one painted
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  with flames that's where he's coming out That's
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  interesting. Yeah, so but specifically on Pentecost
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  because you're not talking about Pentecostal
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  churches. Mm -hmm Cuz that hadn't happened yet,
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  which is another weird thing about That's very
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  recent. Yeah. Yeah, like why are people called
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  Pentecostals? That doesn't make any sense to
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  me. It is funny the things that we I mean, I
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  know why yeah Still doesn't make sense It is
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  funny though because now the word Pentecost I
• 6:09
  feel like it's become like kind of controversial
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  for some denominations. Only because they associate
• 6:17
  it with Pentecostals. Right, because people aren't
• 6:19
  like, hey, I'm a Christian, I believe in Jesus.
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  They go, nice to meet you, I'm Pentecostal. Like,
• 6:26
  dude, that's the least interesting thing about
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  you. It's like, okay. Or you're about to tell
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  me that's the only thing that you care about.
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  Yeah, that's fair. Which is tough, because then
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  like, listen. Yeah. Which I mean, like we explore
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  in here all the time is like, there's a lot of
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  rich theology that certain denominations, God
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  bless them, they diminish some of those theological
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  ideas because it doesn't suit their own particular
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  ideas. Sure. And every denomination has done
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  this. Absolutely. And every denomination has
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  very good things to add in. Yes. So modern Pentecostals,
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  are only 125 years old, and they have a lot of
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  good things to add in. Presbyterians, maybe not
• 7:16
  PCUSA, but PCA, PCA members, a lot of good things
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  from them, right? And then, like, everybody.
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  Well, it's starting to be less and less, to be
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  honest with you. Some. Yeah. Be careful. And
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  some used to. Yeah. Yeah. Which is why, like,
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  you're starting to get mostly non -denominational
• 7:42
  churches. Yeah. It's because people are like,
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  look, the denomination at large is starting to
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  accept things that we don't agree with. Yeah.
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  And then putting it in their bylaws, so we're
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  just going to be non -denominational, but we're
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  still Baptist. Yes. We're old school Baptists,
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  therefore we're not denominational currently.
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  Yeah, because old school Baptists doesn't suit
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  modern Baptists. Yes, or no, no, no, more so
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  the modern Baptist association. Yes. Or modern
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  bylaws. Or like modern Assemblies of God association.
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  Yeah. or Foursquare, or Methodist, or PCA, or
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  PCUSA, like all of these different things, like
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  these organizations are continually year after
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  year making new statements, as if they're Congress
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  and they're changing their laws. It's like, what
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  are we doing? Which they kind of treat it that
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  way. I know, that's the, yeah. It's interesting.
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  It is, and yeah, so the Holy Spirit Hole? Yeah.
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  Oh, HGH, Holy Ghost Hole. The HGH. That would
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  be HSH, Holy Spirit Hole. Same guy. So these
• 8:51
  are King James Christians? Yeah. Got it. They're
• 8:54
  just running with it. So here's what they did
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  with it. OK. So what do you mean what they did
• 9:03
  with it? Because they had their own stuff. What
• 9:06
  did they do with the HDH ball? I mean, it didn't
• 9:08
  just sit there all the time. So one of them was
• 9:14
  the descent of a dove. Okay. So someone in the
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  rafters would lower a wooden dove on strings,
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  flapping its articulated wings. Sometimes the
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  dove had a tiny candle inside it so it glowed.
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  Was this a Da Vinci invention? I think so. It
• 9:32
  needs to be a certain kind of wood. Is this the
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  airplane he was drawing before airplanes were
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  invented? Exactly. It's based on the... It's
• 9:40
  a little dove with a candle. I love it. Which
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  is funny because it's like this is... It's not
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  an incandescent or LED bulb. It's like, that's
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  a literal flame. Yeah, put it in the wood thing.
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  Yeah, and dangle it above all the people singing.
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  Yeah, wearing robes. Flammable robes. Perfect.
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  I love it. And then the other one was the tongues
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  of fire. OK. The parishioners would climb up
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  and dump rose petals through the hole until it
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  looked like a floral apocalypse. A floral apocalypse?
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  I had to throw my employer into it. Eyewitness
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  accounts describe thousands raining down. Wow.
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  So they were just dumping these rose petals,
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  so it looked like fire. That would be fun. It's
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  kind of cool. Yeah, I would like that. Yeah.
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  The dove not so much, but the rose petals. You'd
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  just be like, huh? OK. And then there was the
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  wind machine. OK. To dissimulate Axe 2's rushing
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  mighty wind, medieval churches invented the first.
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  liturgical special effects machine. So picture
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  this. I love this. A giant drum full of pebbles
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  or dried peas, cranked by a teenager. OK. Who,
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  you know, why a teenager? Because it's funnier
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  that way. They all volunteer. It's always the
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  youth kids. Yeah. I mean, I'd be like, hey, do
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  you want to turn this thing that makes a lot
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  of noise? Of course I do. I can get in the rafters?
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  Let's do it. Done. Yeah. So they would turn this
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  thing full of pebbles or dried peas. OK. So it
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  would sound like the rushing wind. That's cool.
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  In X2. Wow. Yeah. And then the last one, the
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  other option was live doves. Yeah, I was waiting
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  for that. Actually, there's one more after this.
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  OK. I almost forgot. So yeah, so. Some parishes,
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  someone would actually just release doves through
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  the hole. That's awesome. So they're just flying
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  around your church. I like that. It's kind of
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  fun. Yeah. Yeah. I would think release doves
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  in the room and let them fly out of the hole.
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  That would actually be cooler. But I guess you
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  wouldn't have the descending doves. But what
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  happens if some of them are already dead? then
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  they descend very fast. And right on top of the
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  choir. Well, they also fly in and just poop everywhere.
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  Yeah, that's true. Because they're probably terrified.
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  Like, why am I in a building now? Do you think
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  somewhere the idea for the movie The Birds came
• 12:04
  from? Oh, maybe. That probably makes sense. I
• 12:06
  feel like that would make sense. He's like, that's
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  horrifying. So you're going to write a movie
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  about it? What you're telling me is that the
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  beginning of modern church production. Comes
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  from the Holy Ghost hole the HGH in the middle
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  -aged churches. Yeah, that's amazing. They love
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  theater That's that's wild. Well, so here's the
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  last the last thing people would do a lot of
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  times. Okay Some accounts mentioned dropping
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  burning straw or little torches to mimic fire
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  from heaven. Oh, so they They're not mimicking.
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  They're actually throwing fire. And you can imagine
• 12:42
  why they didn't do that very often. Yeah, I mean,
• 12:45
  that's wild. I want to know who passed that idea.
• 12:47
  Well, I could see... All right, I got an idea.
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  Drop literal fire. But I could see, like, if
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  you drop just an ash, and then by the time it
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  gets to the ground, the fire's gone out. Yeah.
• 12:58
  I could see that. But that's not gonna work with
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  everything. And also on top of the choir. Yeah.
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  I'm guessing the choir's not on stage. They're
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  probably like, hey guys, move, we got some stuff
• 13:09
  happening. It's HGH time. They do their worship,
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  and then they get off stage, and this is the
• 13:15
  video that rolls before the sermon. The free
• 13:18
  roll. This is the sermon bumper video. Your pastor
• 13:22
  comes out with just a fire extinguisher. That
• 13:25
  was pretty cool, guys. So pretty wild. So on
• 13:28
  the day of Pentecost. We're going to be rebuilding
• 13:30
  the church soon. Let me tell you about Pentecost.
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  So yeah, medieval Christianity, love dramatic
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  sensory worship. Mystery plays, processions,
• 13:42
  relic parades, mock battles between angels and
• 13:45
  demons. Okay, so we do get modern production
• 13:50
  in church from the medieval times. Yeah. So then
• 13:54
  it all just comes from Shakespeare. Pretty much.
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  They're like, hey, we like plays, what if we
• 13:58
  just did that? So, Augustine, Constantine, Shakespeare.
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  We're just expanding medieval times. Yeah You
• 14:08
  guys so I think it's finally time, you know Done
• 14:12
  with the LED walls. Okay, let's get rid of the
• 14:15
  smoke machines and go let's bring back the Holy
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  Ghost hole I'm into it three two one The unsuspecting
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  elders of wisdom in the valley, sent across the
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  sea, gentle than I, where you can always find
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  them. Translating all in earnest, in the night,
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  and the bravest task within, the bravest task
• 14:53
  within. Martyrs, martyrs. My name's My name's
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  My name's My name's My name's My name's My name's
• 15:23
  My name's My name's My name's My name's As we
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  worked, we counted The marks on ancient parchment
• 15:38
  Keeping truth for every word inside Like dedication
• 15:43
  by Dean The law and our gods spoke it Will you
• 15:48
  come to keep his word tonight? It's always shit
• 16:24
  time Alexandria always woke before the sun, before
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  the harbor gulls screamed, before the perfume
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  cellars filled the streets, before the library's
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  marble steps warmed under the day's heat. On
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  this particular morning in the reign of Ptolemy
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  II, Philadelphus, a soft sea wind moved between
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  the columns like a whisper. It carried the briny
• 17:27
  scent of the Mediterranean. and with it the quiet
• 17:30
  murmur of a city that believed knowledge was
• 17:34
  wealth and scrolls were treasure. Inside the
• 17:38
  royal quarter, the king waited. Ptolemy stood
• 17:41
  by a bronze map of the known world, the lamp
• 17:45
  flames flickering across continents. The Library
• 17:49
  of Alexandria was already the greatest collection
• 17:52
  of human thought ever assembled, and yet one
• 17:56
  gap gnawed at him. Egypt housed Jews by the tens
• 18:01
  of thousands. Merchants and craftsmen who prayed
• 18:04
  in a tongue most scholars could not read. How,
• 18:08
  he asked, his librarian Demetrius of Falaram.
• 18:13
  Can the library claim to contain the wisdom of
• 18:16
  the world while the law of the Jews sits locked
• 18:19
  behind a language no Greek can open? Demetrius
• 18:24
  bowed. Then we must find the keys my king and
• 18:29
  so it began Huh the briny see What an adjective
• 18:36
  it's so brassy Yeah, and it's like the saltiness
• 18:39
  because briny sounds kind of scratchy. It does.
• 18:42
  Yeah. Oh, this is briny Oh, righty. Yes. Your
• 18:45
  sweater looks very briny today You say it as
• 18:49
  a compliment. Yeah, what a briny sweater you
• 18:52
  were. Oh, thank you I love my briny sweater.
• 18:56
  I love my briny sweater. Paul, I have a question
• 19:00
  for you. Oh. This guy, Ptolemy? Yeah. Silent
• 19:03
  P, as I like to call him. Philadelphia us? Philadelphia
• 19:08
  us? Philadelphia us? Yes. Philadelphia you? Philadelphia
• 19:12
  yes. Yeah, I'll just keep calling him Silent
• 19:17
  P. That's gotta be like his hip -hop name. Ptolemy?
• 19:21
  Silent P. They call me Ptolemy, Silent P. Was
• 19:26
  I about to go into a hip -hop? Yeah. A hip -hop?
• 19:29
  A hip -hop. Was that a hip -hop? Real quick,
• 19:32
  let me go into a hip -hop. Let me just put that
• 19:34
  on the Facebook. That's one of my favorite lines
• 19:37
  from any movie. Hip -hop, hip -hop anonymous?
• 19:42
  I don't know what that's from. I was thinking
• 19:47
  of the do you know a flight of the concords I
• 19:49
  do I was thinking of their their rap song I can
• 19:52
  see that with the hip -hop eponymous. Yeah And
• 19:55
  then I went a different way. Yeah. Yeah, that's
• 19:58
  right. I thought you're gonna go. Yeah. No, so
• 20:00
  that's from Big Daddy Yes, when I said that I
• 20:09
  was like that sounds like a Friday after next
• 20:12
  style movie If you know anything that we're talking
• 20:17
  about Yeah, big daddy. That's actually like one
• 20:20
  of my I really like that movie. It's a good movie
• 20:23
  I don't recommend people watching it if they
• 20:25
  think it's gonna be clean It's Adam Sandler's
• 20:29
  not but it's also like not it's like peak Adam
• 20:31
  Sandler but it's also, it's not like, it's not
• 20:35
  dirty. It's one of his better movies. It's just
• 20:37
  one of those that like, if you can watch the
• 20:39
  TV version, I would recommend it. And if you
• 20:42
  can, if you can endure a grown man acting like
• 20:48
  a 10 year old. Well that's every Adam Sandler
• 20:50
  movie. That's every Adam Sandler movie. That's
• 20:53
  just his life. That's just him. Yeah, that's
• 20:56
  true. But why are we talking about Adam Sandler?
• 20:59
  Oh, Hip Hop Anonymous. Old Silent P. Mr. Ptolemy.
• 21:05
  Old Silent P himself. King Ptolemy. So Ptolemy.
• 21:10
  Who hails from Denver? The Silent P from Denver.
• 21:17
  I don't know. There's nothing there. No. I'm
• 21:21
  trying to get into it. Trying to make it hip
• 21:23
  hop. No, but Ptolemy is kind of like... defines
• 21:27
  an era of time. And I think it's like Ptolemic,
• 21:32
  like a Ptolemic period, which is pretty wild
• 21:35
  to think about. But Library of Alexandria, that's
• 21:39
  like his baby. And there seems to be a key to
• 21:44
  Unlock. Does that mean he's the Big Daddy? He
• 21:47
  must be. No, but that is from that. It's because
• 21:52
  the guy that He constantly orders food and there's
• 22:00
  like one guy that keeps bringing it to him. And
• 22:02
  it's that guy, he's like trying to teach him
• 22:04
  English. The kid's like trying to teach him.
• 22:07
  And so he holds up a sign that says hippopotamus.
• 22:11
  And he's like, hip hop, hippopotamus, I can't
• 22:14
  do this. It's fantastic. Anyways, Ptolemy. Yeah,
• 22:20
  Silent P. Silent P. So Silent P had a problem.
• 22:23
  He did. He had a loud pee problem. Also Big Daddy,
• 22:33
  if you see. No, he had a problem because he's
• 22:40
  amassing all this knowledge, right? And to be
• 22:43
  honest with you, if you've listened to Martyrs
• 22:45
  Row at all, you know that amassing knowledge
• 22:47
  is gonna end up being a big problem for you.
• 22:51
  Yeah. It has been for everyone else. Or let me
• 22:54
  say it this way. If you've ever read the Bible,
• 22:56
  you'll know that, and maybe I've never said it
• 23:01
  this way before, but we always look at King Solomon
• 23:03
  as like, oh, the guy that turned down riches
• 23:06
  to go after wisdom. And you go, well, but that
• 23:10
  ended up being the death of him. Yeah. Because
• 23:13
  enough was never enough for him. Right. But also
• 23:16
  seeking knowledge is a slippery slope. Yeah.
• 23:21
  Because yeah, yeah, yeah because watch past episodes
• 23:26
  The breadth of our work see our layout to that
• 23:30
  point so So there was he was always looking for
• 23:36
  Tallamy's always looking for ways to fill the
• 23:37
  library of Alexandria Yeah, and we talked about
• 23:40
  like the idea that in the ancient world I think
• 23:43
  people always know about the library of Alexandria.
• 23:46
  Yeah and I mean, even the library itself doesn't,
• 23:52
  I think we think that it got burned down, but
• 23:55
  we talked about this before. It doesn't get burned
• 23:58
  down. Eventually it burns. But it wasn't burned
• 24:03
  down. No one lit a match to it. No. But it was
• 24:08
  also the gateway to knowledge into the ancient
• 24:11
  world. So a lot of people point to the Library
• 24:14
  of Alexandria as like, if we could have kept
• 24:17
  all of the texts from the library, then we would
• 24:21
  have a gateway into all of the ancient knowledge.
• 24:25
  Yeah. I think there's a merciful reason that
• 24:29
  we don't. Yeah, yeah. Yeah. We've talked about
• 24:32
  that a little bit. Yeah. But then on the episode
• 24:34
  that we did with looking at what's the place
• 24:37
  in Turkey? What was that forbidden place in Turkey
• 24:41
  where Satan's throne is? Oh, yeah. Old Shmurna.
• 24:46
  No, not smirna. No, no. Oh Wait, I know what
• 24:51
  you're talking about. Does it start also starting?
• 24:54
  Yes, it's I Know this isn't it, but it's like
• 24:58
  not Patmos. No, no, that's the word I was thinking
• 25:01
  I'm like then I thought of Parthenon, but it's
• 25:05
  not No, I can't remember what it is, but as we
• 25:15
  talked about that, we realized, yeah, yeah. Well,
• 25:18
  maybe. I mean, we could just look at Revelation
• 25:19
  2. Yeah, true. Nah. Where is it? The place where
• 25:24
  Satan's throne is. Well, anyway, it'll come to
• 25:26
  us. And we'll just interject it. Yeah, so we
• 25:31
  found out there that there was a library there
• 25:34
  that rivaled the Library of Alexandria. Now,
• 25:37
  it came later, but... Yeah, you're gonna remember,
• 25:40
  it's where we get our symbols for the medical.
• 25:43
  Yeah. I don't know, the snakes on the pole and
• 25:45
  all that stuff. Yeah, you know. I want to think
• 25:50
  of it so bad. I know, I know. I want to say it
• 25:52
  right now. The Nicolaitans, that's what we talked
• 25:56
  about. Yes. The cult of the Nicolaitans. Oh my
• 25:59
  goodness. I know, I want to think of it without
• 26:01
  actually pulling it up. I feel like I can see
• 26:03
  it. If you can see it, write it in the comments.
• 26:08
  Because right now, we cannot. No, they're probably
• 26:12
  like, yeah, I can't think of it either. Please
• 26:13
  hurry up and think of it. Please save me from
• 26:17
  this. What is that place called? It's in Turkey.
• 26:19
  It's the place where Satan's throw is. Pergamum.
• 26:24
  Pergamum! You did it! I don't know where it came
• 26:30
  from. Here's the thing though. I think it's worth
• 26:32
  it to be like, let's not use our phones. Yeah.
• 26:34
  To like look up something. I think it's a...
• 26:37
  It's a beautiful thing. It is a beautiful thing.
• 26:39
  Cause you gotta like force your brain to run
• 26:42
  through stuff. Yeah, so these libraries amassing
• 26:44
  vast knowledge. There's a guy, Ptolemy, who wants
• 26:48
  to develop a... He can't access all of the Jews
• 26:54
  religious texts. Yeah. And you're like, well,
• 26:57
  wait a minute. There are Jews in Alexandria.
• 27:00
  And then we haven't disclosed what time this...
• 27:04
  True. Like what period of time this is. Yeah.
• 27:06
  But that's actually an interesting thing that
• 27:08
  I think we'll probably go into. But the question
• 27:10
  I have for you is, maybe I should ask it in a
• 27:15
  Jeopardy way so that you can give the answer.
• 27:18
  Okay. Or you give the answer, I give the question?
• 27:22
  What? Yeah, I guess, wait, how does it work?
• 27:25
  I give the answer. You give the answer and I
• 27:26
  have to ask it in the form of a question? No,
• 27:28
  I ask, oh. No, you have to ask the answer in
• 27:32
  the form of a question? Yes. How do Jeopardy
• 27:39
  work? Alex, we need you. Mr. Trebek. This text
• 27:47
  was developed for the Library of Alexandria on
• 27:57
  order of Ptolemy II, Philadelphius. in order
• 28:05
  to understand the religion of the Jews. What
• 28:10
  is the Septuagint? All right, see you guys next
• 28:16
  week. Three, two, one. Yes. Correct. For 1 ,000
• 28:24
  points, this is a daily double. I have the sound
• 28:26
  in my head. Whatever that is. You can add it
• 28:30
  in. Nah, I'm just kidding, don't do that. I'll
• 28:32
  never make it this far. But yeah, the sub 2 agent.
• 28:38
  So the sub 2 agent is what, Paul? That's a great
• 28:44
  question. Well, so like the, because we've mentioned
• 28:50
  it. many times on the podcast. Yeah, and actually
• 28:52
  on the last episode. We dove into it a little
• 28:54
  bit. Yeah, when we're talking about the Vulgate.
• 28:57
  Yeah. And so, like, the simple answer to it is
• 29:01
  it's the Greek translation of the Old Testament.
• 29:03
  Yes. But it's actually more than that as well.
• 29:07
  Oh. Do say. Do say more. Tell me why. Tell me
• 29:13
  why. Ain't nothing. Alright, we're all over the
• 29:17
  place here. We really are. I love it though.
• 29:18
  We're having too much fun. So it has a nickname
• 29:24
  to it as well. Okay, yeah. Which is LXX. Which
• 29:27
  doesn't mean Septuagint. Correct. But what does
• 29:31
  Septuagint mean? LXX? Actually, I don't know
• 29:34
  what Septuagint means. I think it does mean LXX.
• 29:37
  Oh, you're right, it does. It actually does.
• 29:41
  I tricked you. I was like, wait, you're right.
• 29:46
  And they'll never know. It's the Greek word for
• 29:49
  the short word. 70. OK. And the Roman numerals
• 29:54
  is where, like, that's from Greek. That's where
• 29:56
  we get LXX, yeah. Like, Roman numeral numbers
• 30:01
  is from the Greek culture, the Greek alphabet.
• 30:07
  Numeric system? I don't know. They did it. What's
• 30:09
  the answer? They did it. Yeah, so LXX, not XXL.
• 30:15
  Correct. Because that would mean you're buying
• 30:17
  a shirt. Yeah, an extra large shirt. Extra, extra.
• 30:21
  Extra, extra large. Wait. Oh, yeah. The Septuagint
• 30:24
  is an extra, extra large. for dyslexic people.
• 30:30
  If you're dyslexic, you didn't see an issue with
• 30:32
  what we just said. You're saying the same thing.
• 30:36
  XXL, LXX, all the same thing. We have to say
• 30:39
  XXL for our dyslexic friends. So let me ask you
• 30:41
  this. So the Septuagint is... Wait, okay, let
• 30:47
  me do math here. I don't know why I don't know
• 30:48
  this offhand. There's 66 books in the Bible.
• 30:51
  There's 27 books in the New Testament. Right?
• 30:55
  That sounds correct. So, forty -six, thirty -nine?
• 30:59
  Thirty -nine books in the Old Testament? Yes.
• 31:07
  Okay. Run with me on that. So, where is the number
• 31:10
  seventy? That's a great question. And so what's
• 31:14
  interesting is because, sorry, our big, our...
• 31:17
  Good friend, old Silent P himself. Mr. Silent
• 31:21
  P. Mr. Silent P. Mr. Sir Silent P. Mr. Sir Sir
• 31:26
  Silent P. Captain King. So he asked, he commissioned
• 31:31
  for all these Jewish scholars to come over. Okay.
• 31:36
  Jewish people. Yeah. I call them scholars. I
• 31:38
  guess they take them as our scholars. Well, they
• 31:39
  were scholars. Yeah. So yeah, they are. Well,
• 31:43
  he's like, hey, I need them to come over here.
• 31:45
  And so they sent... Hey, this is Silent P. Can
• 31:52
  you send over your 70 best scholars? I'm gonna
• 31:54
  need some Jewish scholars stat. Well, so interestingly,
• 31:59
  they sent six from the 12 tribes, from each of
• 32:03
  the 12 tribes. Okay. Which, if you did the math,
• 32:06
  would actually equal... Six times 12? Yeah. Which
• 32:09
  I think is 72. It is. Yeah, and so I think two
• 32:12
  guys just didn't show up Well something happened
• 32:15
  to be fair. I don't know that if you're if you're
• 32:18
  calling it a Septuagint Yeah, that you would
• 32:21
  call it LXX11 Do you know what I mean? Well,
• 32:25
  they were probably just like LXX Yeah, like let's
• 32:28
  just two guys don't matter. Yeah, it's like you
• 32:31
  guys decide which two of you don't matter So
• 32:33
  I've seen it written from a lot of different
• 32:35
  people different ways. Okay Some people say they're
• 32:38
  70, some people say they're 72. Oh, I see. And
• 32:41
  a lot of that's because, well, they sent six
• 32:43
  from each of the 12 tribes. But there's only
• 32:47
  70 guys. So what happened to two of them? Or
• 32:51
  is that more of a symbolic thing? I've seen people
• 32:54
  say, disagree on that both ways. Well, maybe
• 32:57
  two of the tribes weren't represented. Well,
• 32:59
  two people from some of the tribes. So there's.
• 33:03
  either four from one tribe or five from two.
• 33:05
  Well what if there was seven from ten? Dang,
• 33:09
  which two tribes got kicked out? Well at the
• 33:12
  time I think everything is split and in exile.
• 33:17
  Oh, okay. So like, technically you... Maybe they
• 33:21
  were missing two and they're like, just send
• 33:22
  them. Like we can't find two more scholars. Well
• 33:26
  they picked them up on the way. Like in their
• 33:28
  travels. Hey, have you read the Hebrew texts?
• 33:32
  All right, you're good Yeah, but um, so anyway
• 33:36
  70 guys. Yeah is the number that we have. Yes
• 33:40
  So they were asked to Translate the Hebrew text
• 33:44
  to Greek, right? And so what's interesting about
• 33:49
  this is they were split up into separate rooms
• 33:52
  So each of them had their own individual space,
• 33:54
  okay, and they didn't interact with each other
• 33:55
  I think was for like 70 to 72 days okay well
• 33:59
  so one day for each person yeah yeah had you
• 34:05
  thought about that not the way i said it that's
• 34:11
  hilarious that's funny um so uh each person was
• 34:16
  put into a room for 70 days Oh, they were all,
• 34:20
  okay. Yeah, so they're like, hey, all of you,
• 34:22
  we need you to translate this, but like, you
• 34:24
  get your own room, you get your own room, it's
• 34:26
  his Oprah show. You get a room, you get a room.
• 34:30
  Everyone gets a room. That's awesome. And then
• 34:33
  they were given, yeah, 70 days to translate it.
• 34:36
  Okay. And so at the end of the time, right, they
• 34:40
  took all the text that they had, all the transcripts
• 34:42
  that they had done, and they compared all of
• 34:45
  them. Right. And they found that... All of them
• 34:47
  agreed word for word 100%. That's wild. Which
• 34:51
  is crazy. Yeah. And so it kind of puts the Septuagint
• 34:55
  in this very unique place. One, because little
• 35:01
  to no people spoke Hebrew or could read it. And
• 35:04
  so it made the Hebrew law, it made it accessible
• 35:11
  to everybody. Yes. But also, it kind of shows
• 35:15
  its It was evidence of its inspiration or even
• 35:20
  kind of divine knowledge Because of the situation
• 35:23
  of like everyone all these guys translated this
• 35:27
  100 % the same right? Yeah, and the The interesting
• 35:32
  thing about that. I mean we kind of looked at
• 35:34
  that with the vulgate yeah with the fact that
• 35:36
  Jerome went back and Like as he was commissioned
• 35:40
  to pull all these things together it was interesting
• 35:42
  because he out of everybody had also learned
• 35:47
  Hebrew. Yes. Which is unique. So it's kind of
• 35:53
  cool because we've talked about the Dead Sea
• 35:55
  Scrolls and how the Dead Sea Scrolls gave us
• 35:59
  a complete version of the Book of Isaiah that
• 36:01
  was a thousand years older than the one that
• 36:03
  we had. And it was word for word. So every time
• 36:07
  we see that the Bible is translated into a new
• 36:09
  language, into a new civilization basically,
• 36:13
  we see evidence of the divine fingerprint of
• 36:17
  God. It feels weird to say it like that, but
• 36:20
  I feel like that's the most succinct way to say
• 36:21
  it. But it's the idea that there is something
• 36:25
  kind of miraculous happening, which then goes
• 36:28
  back to our myth conversation. It seems supernatural
• 36:32
  that this all worked out the way it worked out.
• 36:38
  And in the timing of everything, it's like the
• 36:40
  hindsight is 20 -20 type of thing. You look back
• 36:42
  and you're like, Wow, how did that all lay together?
• 36:44
  That's actually kind of crazy. Yeah, it's like
• 36:46
  this all worked out specifically in a way where
• 36:49
  like the guy who comes around finally to bring
• 36:52
  together the scholarship of the Latin translation
• 36:55
  also knows Hebrew. Yeah. And so he decides to
• 36:58
  make a decision against the common norm. Yeah,
• 37:02
  which was to only use the Septuagint. Right,
• 37:05
  because it had been solidified by the use of
• 37:07
  the apostles using it. Yes. Which gives us a
• 37:09
  little bit of a date that we should probably
• 37:10
  go into. Yeah. but that idea of like, okay, so
• 37:15
  there is this succinct version of the Septuagint,
• 37:19
  which not 100 % though. Like it is kind of spotty.
• 37:26
  And it also does differ in some ways. Right.
• 37:29
  To Hebrew. Yes. Right. Yeah. And they just like,
• 37:37
  just like, what's his face? Jerome, the Vulgate
• 37:44
  guy, he pulled together a bunch of fragments
• 37:47
  and things like that. Yes. Yeah. And he did a
• 37:50
  little bit at a time. So he's focusing on some
• 37:53
  things and then ended up going through the whole
• 37:55
  thing. Because I think what did he start with?
• 37:59
  Didn't he just start with the Torah? He was asked
• 38:01
  to start with the Gospels. Was it? Yeah, and
• 38:04
  then he just kept going. That's right. Yeah,
• 38:06
  so like hey just translate the four gospels Oh,
• 38:08
  oh, and then he just kind of kept running with
• 38:10
  it. That's right. So yeah Yeah, so Jerome is
• 38:13
  basically yeah asked to do the story of Jesus
• 38:15
  and then he goes back and does the New Testament
• 38:18
  the Old Testament as well Yes, so he finishes
• 38:21
  and then does the whole entire Bible. Yes, that's
• 38:24
  right. Yeah, which is extremely profound Absolutely.
• 38:27
  It's also similar to the story of the Septuagint.
• 38:30
  Mmm, because do you know what the Pentateuch
• 38:32
  is? Yes, that's the first five books of the Bible.
• 38:35
  It is, but so is the Torah. Right. So the Torah
• 38:40
  is Hebrew. But doesn't the Torah also include
• 38:43
  the prophets? No. Oh, it doesn't? No, the Torah
• 38:48
  is the first five books. OK. So do you know what
• 38:50
  the Pentateuch is? OK, then maybe I don't. The
• 38:52
  Pentateuch is the first five books in Greek.
• 38:57
  Oh, yes. OK, so. The elders that came in and
• 39:01
  the scholars that worked on this, they were only
• 39:03
  asked to do the book of Moses. The books of Moses.
• 39:07
  Oh, fascinating. Yeah. Yeah, so that was where
• 39:09
  they started. Okay. And then they worked through
• 39:12
  the rest of the Bible. That's amazing. Yeah.
• 39:15
  Which makes sense since they were asking for
• 39:16
  the law. Correct. It would just be the first
• 39:19
  five books. They were looking for the law of
• 39:20
  Moses. Yeah. So because you have the law of Moses
• 39:23
  and then the prophets. Yeah. And at the time,
• 39:27
  so that's the interesting thing. is at the time,
• 39:32
  the prophets are fresh. And that's actually one
• 39:36
  of the things I wanted to play around with. But
• 39:38
  let's get into that. So the Pentateuch, that's
• 39:43
  Greek. That word is Greek. That makes sense.
• 39:48
  Penta is five. I guess I didn't think about that.
• 39:52
  Yeah, that's true. So that's where you get like
• 39:54
  some of these languages is like, what is the
• 39:56
  Pentateuch? The Pentateuch is the first five
• 39:58
  books of Moses. Yeah. Which is the Greek translation
• 40:01
  of the Torah, which is the first five books of
• 40:04
  Moses originally written in Hebrew. That's interesting.
• 40:07
  Yeah. Well, it also kind of goes in line with
• 40:10
  this idea that a lot of our Christian doctrine
• 40:15
  in our language, like the Christianese words.
• 40:18
  Yeah. all do come from Greek. Sure, yeah. It's
• 40:22
  like they're not, the basis of them and how we
• 40:24
  talk about them are not Hebrew based. Yeah. They're
• 40:27
  all Greek based. That's true. And even the way
• 40:29
  we interpret them and view them, even like on
• 40:32
  a simple thing, which actually isn't that simple,
• 40:36
  but it's like even some differences like the
• 40:39
  view in the specificity, specificity? I think
• 40:45
  I said it right the first time. I can't do it.
• 40:53
  Of like the virgin birth. And it's like, oh,
• 40:55
  it's going to be a virgin woman. That is a Greek
• 40:59
  thing from the Septuagint. Oh, the word virgin?
• 41:03
  Whereas in Hebrew, it was a little bit more,
• 41:05
  I think the language there focuses more around
• 41:10
  young woman and not specifically a virgin. That
• 41:13
  makes sense. Which is interesting. Yeah. Yeah,
• 41:16
  and so that thing actually comes more from the
• 41:19
  Septuagint than it does from the Hebrew text.
• 41:22
  Like the specified definition. Yeah. So like,
• 41:25
  or the description of Mary. Yeah. That makes
• 41:28
  sense. Yeah. So like, yeah, because as soon as
• 41:31
  you identify virgin, that has all these connotations
• 41:35
  to it. Yes. If you say young woman, it may not
• 41:38
  mean virgin. Correct. Yeah. Right. But... the
• 41:43
  translation would be encompassing of the leaning
• 41:46
  of what the word or phrase used to say young
• 41:51
  woman in reference to Mary would have a connotation
• 41:55
  of. And then just the Greek language made it
• 41:59
  more specific and more black and white. Yeah,
• 42:03
  succinct. Succinct, yeah. Whereas Hebrew might
• 42:06
  have been like, yeah, it might lean that way
• 42:07
  or assume that thing, but it didn't actually
• 42:10
  say that thing. But it was baked into the cultural
• 42:13
  context. Which gets back to when we get to the
• 42:17
  last conversation we had about Lucifer and the
• 42:20
  idea that something that is used as a reference
• 42:24
  later becomes such a specific thing that it's
• 42:28
  like, I don't know that it was ever meant to
• 42:29
  be that specific. Although Virgin is a little
• 42:35
  bit different. Right, because now we're getting
• 42:38
  into life. And that opens up a whole other topic.
• 42:40
  It does. But I guess, yeah, the point with me
• 42:43
  bringing that up is and this is this is something
• 42:46
  now because this is I don't know if we've actually
• 42:49
  ever said this on the podcast. OK, I like this.
• 42:53
  But it's not even that profound, I don't think.
• 42:55
  But I think it's important to look at. I'll just
• 43:00
  I'll even just take like the early church fathers
• 43:02
  where it's like today we have vast a vast amount
• 43:07
  more. We have so much more information and texts
• 43:10
  than they could even imagine back then. Oh, for
• 43:13
  sure. And so it's like what we're working off
• 43:16
  of today as moderns is so much larger than what
• 43:21
  they had access to. And then taking it back even
• 43:24
  farther, the early Church Fathers had more access
• 43:27
  than even some of the people then. Right. And
• 43:31
  a lot of that has to do with just cultural separation,
• 43:35
  language separation, time. And it's like, yeah,
• 43:39
  all these things kind of get lost. I mean, the
• 43:41
  Dead Sea Scrolls, we've talked about that before,
• 43:43
  too, and you just brought it up. It's like, yeah,
• 43:46
  that was a pretty recent discovery. It's actually
• 43:50
  new to us as well. It is, yeah. And it took a
• 43:53
  little while for it to translate into new translations.
• 43:56
  Correct, yeah. And to advise or be advised into
• 44:00
  councils who are working on translations. Yeah,
• 44:03
  because I think was the ESV the first one you
• 44:05
  used to utilize the Dead Sea Scrolls? I don't
• 44:09
  know that for sure, but yeah, but I remember
• 44:11
  being like such a big deal when I remember in
• 44:14
  my church growing up when the ESV was introduced
• 44:17
  to the church Yeah, it was it was like all that
• 44:20
  was talked about where it's like hey This is
• 44:22
  why we're going away from the NIV and to the
• 44:25
  ESV Oh, and the Dead Sea Scrolls is a big part
• 44:28
  of that conversation So was the NIV, was that
• 44:32
  the main text for Presbyterian churches? I think
• 44:39
  so. Because I mean, we weren't technically Presbyterian.
• 44:42
  We were more like non -denom, but maybe more
• 44:46
  Baptist leaning without being Baptist. And Reformed?
• 44:51
  Yes. Okay. Yeah. Heavily Reformed. Well, that
• 44:54
  makes sense, though. I mean, so you're just Wesleyan?
• 44:56
  Yeah. Yeah. Yeah, there you go. Somewhere between
• 45:00
  Reformed Baptist and Reformed Presbyterian is
• 45:03
  just Wesleyan. Yeah, that's true. Yeah, no, that
• 45:07
  makes sense. So like timeline and stuff like
• 45:11
  that. So one of the things that we have is do
• 45:13
  you actually know the, I have some notes here,
• 45:16
  but do you know the guy that the high priest
• 45:22
  that Ptolemy reached out to? I can't remember
• 45:27
  his name, but I think he said it. No, I haven't
• 45:30
  said it yet. You haven't said it yet? Okay. So
• 45:32
  it's interesting because Ptolemy reaches out
• 45:34
  to a high priest in Jerusalem. Oh, okay. He reaches
• 45:39
  out directly to one of them, or the one. Yeah.
• 45:44
  The current one. The current high priest. Which
• 45:46
  is interesting because timeline -wise. So this
• 45:50
  is all written in the letter of Erastus? Is that
• 45:54
  how you say it? That's how I would say it, yeah.
• 45:57
  Erestus, which is like second, first century
• 45:59
  BCE. Hmm. So before... Wow. Yeah. Or let me take
• 46:04
  the E out. Just BC. Yeah, before Christ. Not
• 46:08
  before Common Era. Which is... Never mind. Yeah,
• 46:13
  never mind. You did it. It's the same thing.
• 46:14
  It's the same thing. Yeah. We just wanted to
• 46:16
  say something different. But yeah, so the letter
• 46:21
  of Erastus, Eristus? Erastus? That's what we're
• 46:25
  gonna say, this one. Eristus? Eristus, that sounds
• 46:30
  more Greek. Eristus, like aristocats. Groovy.
• 46:35
  Eristus. But the letter of Eristus is actually
• 46:39
  the letter that writes down the account that
• 46:42
  you're talking about. And it's written down in
• 46:46
  the second. somewhere in the second and first
• 46:48
  century BC. And it's the sole ancient record
• 46:52
  describing Eleazar, the high priest, and not
• 46:57
  the Eleazar you're thinking of. Oh, okay. But
• 47:01
  Eleazar is the current high priest at the time
• 47:06
  and is of the line of Zadok, who was the first
• 47:10
  high priest of Solomon's Temple. That's interesting.
• 47:14
  It actually makes me think that and I'd have
• 47:17
  to like really look this up like this is like
• 47:20
  I and what I said mean by that is like This would
• 47:24
  probably not be something like I'd have to find
• 47:26
  like the one book that links it Okay, but my
• 47:29
  guess my guess would be based on all of the stuff
• 47:33
  that's going on in Israel at the time of the
• 47:37
  somewhere between the second and first century
• 47:38
  BC because We've talked about this before, but
• 47:43
  like the Maccabees, that happens in like 160
• 47:45
  BC. So somewhere in this timeframe, around the
• 47:50
  same time, like the Maccabees take back the temple.
• 47:53
  So if it's pre -Maccabees when he writes this
• 47:56
  or when this is happening, or this is the account
• 48:01
  that's written, but because it's pre that, there's
• 48:03
  some exiles and stuff going on. Sorry, it doesn't
• 48:06
  happen at the same time this is being written.
• 48:08
  Let me not confuse what I'm saying. Okay, so
• 48:12
  the letter to Erastus is, it's the sole ancient
• 48:15
  recording, and the Roman historian Josephus,
• 48:22
  who everybody knows about, he does not change
• 48:26
  anything from the story of Erastus. Aristeas.
• 48:31
  He just recites it. Oh, interesting. So Josephus
• 48:35
  solidifies the story that Aristeas writes down.
• 48:40
  That's fascinating. And the story of Aristeas
• 48:42
  is essentially, Paul II, one of the Jewish law
• 48:45
  translated into Greek for the Library of Alexandria.
• 48:48
  He sent envoys to Jerusalem and high priest Eliezer
• 48:52
  selected 72 elders skilled in Hebrew law to travel
• 48:55
  to Alexandria. they produce the translation of
• 48:58
  the Pentateuch, known later as the Septuagint.
• 49:01
  That's a little bit, so the Pentateuch is part
• 49:05
  of the Septuagint. Yeah. Because the Septuagint
• 49:08
  includes a lot, which we'll talk about. Right,
• 49:11
  it does. Which we already talked a little bit
• 49:13
  about it, but... Correct. It also excludes things.
• 49:18
  Yes. It adds some things and excludes other things.
• 49:22
  Yeah, which is part of... what the issue was
• 49:25
  with Jerome not just using a Septuagint. But
• 49:29
  yeah, so he's the one that writes this down and
• 49:32
  then it's later Josephus who is first century
• 49:39
  AD echoes what he's saying, first or second century
• 49:45
  AD. So a hundred years later. Yeah, somewhere
• 49:48
  in there. So that's the idea. And where they
• 49:53
  actually do the writing, like where they do the
• 49:56
  study, is on an island north of Alexandria. And
• 50:01
  Alexandria is on the north coast of Africa. And
• 50:06
  so it's an island off the north coast of Africa.
• 50:11
  I forget what the island's called, but I thought
• 50:13
  that was kind of interesting. Yeah, that is very
• 50:16
  interesting. Yeah, so Josephus repeats that.
• 50:20
  And then Eleazar, cause you have Eleazar the
• 50:25
  son of Aaron. And then Eleazar son of Abinadad,
• 50:31
  first Samuel seven. And then Eleazar the high
• 50:34
  priest of the third century. And he's not in
• 50:38
  the Bible. Because at that point, you're in the
• 50:44
  gap. So like there's not really, there's. There's
• 50:48
  nothing to be written down. Because Jesus hasn't
• 50:53
  showed up yet. They're just writing their fan
• 50:54
  fiction then? Yeah. So timeline wise though,
• 50:59
  I need to pull that back up. Do you remember
• 51:02
  the timeline? You said first or second century?
• 51:06
  That's when Aristides wrote the letter. Yeah.
• 51:09
  Yeah. He writes about it. But the timeline origins,
• 51:13
  sorry, third century. So Ptolemy lives between
• 51:17
  285 and 246. So within the third and fourth,
• 51:22
  it's written in the third century. Okay. Yeah.
• 51:24
  BC. BC. Yeah. So Septuagint is written in the
• 51:28
  middle of the third century BC. Which is crazy
• 51:32
  to think about. It is. It is. Because you're
• 51:34
  talking about just a couple hundred years before
• 51:36
  Jesus shows up. Yeah. And especially because
• 51:39
  at that point, which we've talked about this
• 51:43
  as well. It's like, yeah, all of the apostles,
• 51:47
  Jesus himself, and often what people knew was
• 51:52
  the Septuagint. So it was already deeply ingrained
• 51:55
  in the culture. Which given in a few hundred
• 51:58
  years is plenty of time to do it. Aristeas only
• 52:02
  discusses the law. So yeah, all credible scholars
• 52:06
  agree that the Pentateuch, Genesis through Deuteronomy.
• 52:09
  was the first portion translated somewhere between
• 52:12
  275 to 250 BC. And then we get just after that,
• 52:20
  so that's like middle of the third century, just
• 52:23
  after that is when Erastius writes it down. So
• 52:26
  pretty close to when it happens. But he only
• 52:30
  mentions the law. So it eventually works out
• 52:34
  from there. and the rest of them are kind of
• 52:37
  pieced together. So I think that's probably why
• 52:40
  we see the Latin translation being pieced together,
• 52:44
  because the Septuagint is also considered being
• 52:47
  pieced together on the back end. Yeah, that's
• 52:49
  fascinating. Did you have something about that
• 52:52
  as far as what was or wasn't added? Well, so
• 52:56
  it's interesting, at least on the parts that
• 52:58
  were included in the Septuagint, because we did
• 53:02
  touch on this in the last episode as well. Where
• 53:05
  a lot of people were I mean called him a heretic
• 53:09
  and one point with Jerome Yeah, because he's
• 53:12
  like hey, I want to also use the Hebrew text
• 53:14
  and they're like, oh that means he's gonna remove
• 53:17
  Like Tobit and Baruch yeah in the other literature
• 53:22
  and also the Maccabees, right? Which is like
• 53:26
  it's interesting cuz it hadn't happened yet at
• 53:27
  this point. Oh You're right. So it's like so
• 53:32
  putting that into place, it's like, oh, so the
• 53:34
  Septuagint is technically being written, in quotes,
• 53:39
  for hundreds of years. Oh, I didn't even think
• 53:41
  about that. That's actually kind of interesting.
• 53:44
  Yeah, so the Septuagint is translated in the
• 53:47
  middle of the third century. Yeah. But the Maccabean
• 53:50
  Revolt is in the middle of the second century.
• 53:54
  Yeah. So, yeah, that's a problem. That's a long
• 53:58
  time. But then the other interesting thing too
• 54:01
  with the Septuagint, that versus the Hebrew text,
• 54:06
  is there's some things that are different. One
• 54:10
  of that is, and actually I think this is in some
• 54:15
  like modern Catholic Bibles as well, where you'll
• 54:18
  have like extra chapters of Daniel. Oh right.
• 54:21
  But then the same thing with the Septuagint is
• 54:22
  like Isaiah was, I think there are parts that
• 54:25
  were, it was a little bit longer or shorter,
• 54:28
  I can't remember which one. Okay. and then even
• 54:30
  like the Psalms were ordered and numbered differently.
• 54:33
  Oh, gotcha. So it's like, oh, they're like, those
• 54:35
  things were different compared to the Hebrew
• 54:38
  text. Well, and we've talked about that before,
• 54:40
  too, about how the Psalms laid out in 150 chapters
• 54:44
  were actually groupings of prayers and I wanted
• 54:50
  to say cantations. I mean, they kind of... Like
• 54:57
  some I mean well especially when you go to like
• 54:59
  the like in the 90s which are the are the Psalms
• 55:01
  cantations Just do our intro right in the middle
• 55:06
  of the this week That would be why right now
• 55:11
  on martyrs what you're listening to in this moment
• 55:15
  breaking news on martyrs row Yeah, yeah because
• 55:20
  the there were a couple of things grouped together
• 55:23
  found in the Dead Sea Scrolls that were listed
• 55:26
  as four different uses. Well, Psalm, I think
• 55:32
  it's 91, they found out with the Dead Sea Scrolls
• 55:35
  like, oh, this is an exorcism psalm. It's part
• 55:38
  of three psalms that were used in exorcisms.
• 55:42
  Yeah, which is like, oh, that's actually fascinating.
• 55:46
  Yeah, true. Yeah, so that is interesting because
• 55:49
  So I think where we end up getting this is the
• 55:53
  LXX referred only to the Pentateuch. By the time
• 55:56
  of the early church, the second and third century
• 56:00
  AD, Anno Domini, the church fathers, Irenaeus,
• 56:05
  Clement of Alexandria, and Origen used LXX to
• 56:09
  refer to the entire Greek Old Testament. So I
• 56:12
  think that's the difference is that what you
• 56:15
  get is from the time when the Pentateuch is translated,
• 56:19
  in the mid -third century BC before Christ, by
• 56:25
  the time you get to the second and third century
• 56:28
  AD after Christ, then the early church fathers
• 56:36
  started including all of the Old Testament in
• 56:39
  Greek into the moniker or the title of Septuagint.
• 56:43
  So they start to collect all these things back
• 56:46
  together. Probably because that's probably what
• 56:50
  the tradition became. So to clarify, I think
• 56:54
  when Ptolemy says, hey, I need the law of Moses,
• 56:59
  they send scholars down and they're not translating
• 57:01
  the 39 books, they're translating the five books.
• 57:06
  So they're not doing all 39. So what that means
• 57:09
  though is that those 72 scholars that come down
• 57:13
  sent by the high priest Eliezer, They come down
• 57:18
  and they are translating just the first five
• 57:24
  books of the law. Which would have been the thing
• 57:27
  that they knew the most. And that's what they
• 57:29
  studied. And that's a little bit different than
• 57:31
  doing 39 books. You know what I mean? So they
• 57:35
  did the Pentateuch. And then the other Greek
• 57:40
  stuff happens in the process. Yes, over a lot
• 57:43
  of time. And then things are added to it, like
• 57:46
  the Maccabees, after the Maccabean revolt, which
• 57:49
  doesn't happen for another hundred years. So
• 57:52
  by the time you get to Jerome doing the Vulgate,
• 57:55
  you have added things that weren't part of the
• 58:00
  original LXX. Yes. And so Jerome's like, all
• 58:04
  right, how do we harmonize these two things?
• 58:06
  Yes. And the only way to do that is get rid of
• 58:08
  the extra. Which is a lot of the reason why the
• 58:11
  Protestant church doesn't include the things
• 58:13
  that... were not originally included in the Septuagint.
• 58:18
  Which the word for that that we used today is
• 58:20
  the Apocrypha. Correct. For those that are wondering.
• 58:25
  Yeah, so there's like all this language. So,
• 58:31
  okay, so one of the things I was thinking about
• 58:33
  was this specifically. Okay, so Ptolemy is around
• 58:41
  250 BC, right? And as I'm looking at this, I'm
• 58:47
  realizing, okay, why are Jews in Alexandria?
• 58:52
  Why are Jews in Northern Africa? Aren't they
• 58:56
  supposed to be in Israel? You know what I mean?
• 59:01
  Is this part of an exile that I don't know about?
• 59:06
  Meaning I know about the Assyrian exile. And
• 59:10
  I know about the Babylonian exile. Yeah. But
• 59:14
  do I really remember, like, was there an Egyptian
• 59:17
  exile that I don't remember? Other than, obviously,
• 59:20
  the Exodus. The big one. The main one. Which
• 59:23
  is in the Pentateuch. But that's not an exile
• 59:26
  from the land of Israel. Right. That's what ultimately
• 59:29
  leads to them entering the promised land. Yes.
• 59:32
  So, but I mean, I guess not, though, because
• 59:34
  Abraham does come through Bethel. He comes through
• 59:37
  the land of Canaan. and then ends up in Egypt,
• 59:41
  goes back and then ends up in Egypt. So in some
• 59:44
  ways it's like, ah, like eventually, well I guess
• 59:46
  Joseph ends up in Egypt. They love that path
• 59:49
  though. Yeah, they keep coming down. They just
• 59:51
  keep coming down. Like, oh, missed my turn. Well,
• 59:53
  it's funny because they come from above, they
• 59:56
  go down, come up to the middle, come down, up
• 59:58
  to the middle, and then eventually they go up
• 1:00:00
  and out. It's like, all right. They finally make
• 1:00:03
  it to Europe. They finally make it to the West.
• 1:00:07
  But, so that was my question, is like, all right,
• 1:00:10
  so if Ptolemy is developing this Library of Alexandria,
• 1:00:15
  and he is doing this in around, let's just say
• 1:00:18
  250 BC, what is the current state of Israel at
• 1:00:23
  that time? Because it seems like historically,
• 1:00:27
  and the way that history talks about it around
• 1:00:30
  Ptolemy is that they're not, the Jews that are
• 1:00:33
  there are not being held there. Yeah, they are
• 1:00:36
  choosing to live there. Well, it actually doesn't
• 1:00:38
  describe it, right? It doesn't describe it as
• 1:00:40
  an exile. It describes it as a diaspora. Oh,
• 1:00:44
  interesting. And a diaspora is a choice. Yeah.
• 1:00:47
  It's a dispersion from the land they're not supposed
• 1:00:49
  to be in. Yeah. So where they are is their choice
• 1:00:53
  in the diaspora. Otherwise, now they are exiled
• 1:00:58
  from the land, but they chose to be in Alexandria.
• 1:01:02
  Yeah. Now, there is an instance where we do see
• 1:01:07
  a major prophet who was forced to go to Egypt.
• 1:01:12
  Do you know who that is? I don't stop my head.
• 1:01:15
  The thing is, as I'm looking at this, I'm like,
• 1:01:17
  I don't even, I've never even thought about this.
• 1:01:20
  I've never thought about this before. This is
• 1:01:22
  interesting. So, it does get, the exiles get
• 1:01:26
  kind of blurry a little bit. So, when we say,
• 1:01:28
  let me start from here. When we say Jews, get
• 1:01:34
  exiled into Babylon. There's an initial exile
• 1:01:39
  to Babylon. And who do we think of? So the initial
• 1:01:43
  exile to Babylon. Who's the king that does that?
• 1:01:46
  Who's the main person that we think about? I
• 1:01:48
  can't think of his name. Well, who's the main
• 1:01:51
  prophet that we read from? You already said it.
• 1:01:56
  It's the most - I did? Yeah, it's the most low
• 1:01:59
  -hanging fruit. Are you thinking of Isaiah? No,
• 1:02:01
  no, no. Okay, I was like, that doesn't make sense.
• 1:02:04
  No, no, you've already said it. Who's the guy
• 1:02:06
  that's in Babylon? Oh, Daniel. Yeah. I was like,
• 1:02:10
  wait, hold on, I know this. Yeah, yeah. So, Daniel
• 1:02:14
  is actually, Nebuchadnezzar is who you're thinking
• 1:02:16
  of. Yes, oh my gosh, yes. My brain apparently
• 1:02:20
  shut off. So, Nebuchadnezzar comes in and what
• 1:02:26
  he does is he takes over Jerusalem and he fights
• 1:02:30
  against them. And it's happening. It happens
• 1:02:32
  for a little while. Right. Yeah. And but the
• 1:02:36
  Babylonian exile that Daniel is a part of is
• 1:02:39
  a priestly class. It's wealthy people. So when
• 1:02:45
  when Babylon, when Nebuchadnezzar comes and he
• 1:02:48
  takes people from Israel and he brings them to
• 1:02:51
  Babylon, he's actually taking all of the strong
• 1:02:55
  men. He's taking the army. And he's training
• 1:02:58
  them to be Babylonian soldiers. Which makes sense,
• 1:03:02
  because why would you bring just like, Joschmo?
• 1:03:05
  Well see, I always thought, alright, everybody
• 1:03:07
  get on the bus. You know what I mean? But that's
• 1:03:10
  not what happens. The interesting thing about
• 1:03:13
  that is there's actually, at the time, there's
• 1:03:16
  actually two other major prophets that are born
• 1:03:20
  around this time. Oh really? That end up being
• 1:03:23
  part of the second and the third Babylonian exile.
• 1:03:28
  Which that's a hard thing to think about. Yeah.
• 1:03:31
  So the Jews get to Alexandria through the third
• 1:03:35
  Babylonian exile. And the reason that we know
• 1:03:39
  that is because Jeremiah 44 .1 says, the word
• 1:03:45
  that came to Jeremiah concerning all the Judeans
• 1:03:48
  who lived in the land of Egypt at Migdal at Taphaneus
• 1:03:55
  at Memphis, Tennessee, and in the land of Pathros.
• 1:04:01
  Thus says the Lord of hosts, the God of Israel,
• 1:04:04
  you have seen all the disaster that I brought
• 1:04:06
  upon Jerusalem and upon all the cities of Judah.
• 1:04:09
  Behold, this day they are a desolation, and no
• 1:04:13
  one dwells in them because of the evil that they
• 1:04:15
  committed, provoking me to anger, in that they
• 1:04:19
  went to make offerings and serve other gods that
• 1:04:22
  they knew not. Neither they, nor you, nor your
• 1:04:25
  fathers. Yet I persistently sent to you all my
• 1:04:28
  servants, the prophets saying, Oh, do not do
• 1:04:31
  this abomination that I hate. But they did not
• 1:04:33
  listen or incline their ear to turn from their
• 1:04:35
  evil and make no offerings to other gods. Therefore,
• 1:04:39
  my wrath and my anger were poured out and kindled
• 1:04:41
  in the cities of Judah and the streets of Jerusalem.
• 1:04:44
  And they became a waste and a desolation as at
• 1:04:47
  this day. So he's actually Jeremiah is actually
• 1:04:52
  speaking to the land of Egypt, to the Judeans
• 1:04:57
  who lived in the land of Egypt. Yeah. And he's
• 1:05:01
  talking to them. in Egypt. So the word that came
• 1:05:05
  to Jeremiah concerning all the Judeans who lived
• 1:05:07
  in the land of Egypt. So Jeremiah is actually
• 1:05:11
  in Egypt during, let me look at this, he gets
• 1:05:22
  pulled into Egypt, do I have the, during the
• 1:05:27
  third exile. Where is my, I had this like little
• 1:05:34
  chart which is kind of cool to look at. I thought
• 1:05:38
  I had it over. It's too many notes. I know. But
• 1:05:41
  so there's like these three major prophets. And
• 1:05:45
  the major one, the first one would be Daniel
• 1:05:48
  who was taken over. But at the time that Daniel
• 1:05:50
  was taken over, I can't find my chart. I guess
• 1:05:55
  I deleted it. That's unfortunate. Uh -huh. Time
• 1:06:00
  to use your brain. Yeah. Uh -oh. But, yeah, so
• 1:06:05
  these profits you have, I'm gonna find it. It's
• 1:06:12
  Pergamum all over again. It's gotta be, it's
• 1:06:14
  gotta be. Come on, get me there. I think I'm
• 1:06:17
  almost there. Well, I find it interesting, too,
• 1:06:20
  because I don't necessarily think of, or I guess
• 1:06:25
  I haven't necessarily thought of, putting these
• 1:06:28
  guys in those positions. For some reason in my
• 1:06:32
  brain, those are separate. Yeah. Well, and let
• 1:06:35
  me say this. So this rabbit trail that I went
• 1:06:40
  down was because I was trying to figure out why
• 1:06:43
  are there Jews in diaspora in Alexandria, in
• 1:06:46
  Egypt, right? In 250 BC. Yeah. So I'm trying
• 1:06:51
  to figure out like, why are they even there?
• 1:06:53
  What are they doing here? Yeah. Why? Because
• 1:06:55
  is there a current exile? And the fact is, is
• 1:06:57
  that Ptolemy's reign, like the reason why Ptolemy
• 1:07:01
  could reach out to Eliezer, the high priest of
• 1:07:03
  Jerusalem and make him send 72 people down is
• 1:07:06
  because he was in charge of Israel. So Ptolemy's
• 1:07:10
  reign goes through that region. Yeah. So he's
• 1:07:13
  in charge of that area. That's fascinating. So
• 1:07:17
  he basically is going, hey, send me these guys.
• 1:07:20
  I need them to do this thing for me. And the
• 1:07:23
  guy's like, well, I have to. Sure, boss. Yeah.
• 1:07:26
  So that was my thought. I was like, wait a minute.
• 1:07:29
  What do the exiles look like? So then it brought
• 1:07:32
  me to this. All right. Babylonian exiles. What
• 1:07:34
  am I thinking of? So Jeremiah eventually gets
• 1:07:37
  down to Egypt. So Daniel is born, follow me here.
• 1:07:42
  Daniel is born in 627 BC. roughly, right? And
• 1:07:48
  when Daniel is born, Jeremiah is actually beginning
• 1:07:51
  his ministry. Interesting. The other prophet
• 1:07:55
  that is born at the same time as Daniel is Ezekiel.
• 1:07:59
  Really? Yes. Our boy Zeke. Yeah. So in 605 BC,
• 1:08:05
  that is when, and that would put Daniel about
• 1:08:10
  at 20 to 22 years old. Yeah. Right, so he's a
• 1:08:14
  young man. Wow, yeah. So that's when you get
• 1:08:17
  the first exile to Babylon. But Jeremiah is still
• 1:08:21
  in Jerusalem. Oh, interesting. And Ezekiel, Ezekiel
• 1:08:28
  at that point, I guess he's about, it calls him
• 1:08:33
  a child in this. Which he, I mean, he's a young
• 1:08:37
  man. Very young. Very similar to Daniel. What
• 1:08:42
  we get is there he's Daniel's exiled to Babylon
• 1:08:45
  Jeremiah is in Jerusalem and then around 597
• 1:08:50
  Daniel still in Babylon Jeremiah still in Jerusalem
• 1:08:54
  and then Ezekiel is exiled to Babylon Oh during
• 1:08:57
  the second deportation Interesting yeah, that's
• 1:09:02
  really interesting and then when you when you
• 1:09:05
  move ahead to the temple being destroyed in 586
• 1:09:11
  So the temple is destroyed in 586 and Jeremiah
• 1:09:17
  is still in Judah, Daniel's in Babylon, and the
• 1:09:22
  temple is destroyed. I believe that Ezekiel talks
• 1:09:24
  about it, about hearing of the temple being destroyed.
• 1:09:27
  Yeah, that rings a bell. And then just after
• 1:09:31
  that, Jeremiah is then forced to Egypt and the
• 1:09:38
  remnant flees. It's basically this idea that
• 1:09:43
  when Nebuchadnezzar comes in and he starts to
• 1:09:45
  take over Israel and starts to reign over Israel
• 1:09:49
  He pulls out all the military leaders and all
• 1:09:52
  of the well -off people and he brings them into
• 1:09:54
  Babylon and then he comes back and he pulls more
• 1:09:57
  of those people into Babylon and Then eventually
• 1:10:01
  he pushes everybody else out Wow and forces the
• 1:10:06
  like the prophets like the people that are like
• 1:10:09
  important people to the civilization, he pushes
• 1:10:12
  them out. And one of them being Jeremiah, who
• 1:10:15
  gets pushed into Egypt. That's interesting. Yeah.
• 1:10:20
  So in this process, in this time frame, they
• 1:10:24
  are all living in this overlapping space. So
• 1:10:28
  all three of them kind of overlap in this way.
• 1:10:30
  Because I don't think I've ever thought about
• 1:10:31
  the three of them being around the same time.
• 1:10:33
  I know. Yeah, I've never thought about that.
• 1:10:35
  Yeah, I haven't either. Yeah, so you get this
• 1:10:39
  breakdown of all of these pieces and that's where
• 1:10:41
  you get like, Jews followed to return to Jerusalem,
• 1:10:44
  Ezra won, Daniel does not return, he's elderly,
• 1:10:49
  Ezekiel likely already deceased, and Jeremiah
• 1:10:52
  died decades earlier in Egypt. Wow. So by the
• 1:10:57
  time they get back, Daniel doesn't return because
• 1:11:00
  he's old, Ezekiel's already dead, and Jeremiah
• 1:11:03
  most likely had already died in Egypt. What you
• 1:11:07
  get is basically all of these, yeah. So Jeremiah's
• 1:11:13
  last prophecies were delivered in Egypt. The
• 1:11:16
  tradition is that he died in Egypt. Ezekiel,
• 1:11:22
  dry bones, Gog, Magog, and the new temple, that's
• 1:11:25
  all in Babylon. And then Daniel is in Babylon.
• 1:11:30
  He serves under multiple kings, Nebuchadnezzar,
• 1:11:33
  Balthasar, Darius the Mede, and Cyrus the Great.
• 1:11:37
  Yeah. Yeah, so Jeremiah. Cyrus is an interesting
• 1:11:42
  guy too. But it also makes sense. If you think
• 1:11:44
  about what Jeremiah did, and you think about
• 1:11:48
  who Ezekiel was, and who Daniel was, and the
• 1:11:52
  visions that they received, this is all happening
• 1:11:54
  at the same time. That's so fascinating. Which
• 1:11:57
  kind of makes sense. Yeah. That this all overlaps
• 1:12:00
  at the same time. That's so interesting. Yeah,
• 1:12:02
  especially Daniel and Ezekiel. Because there's
• 1:12:05
  a lot of similar overlapping things. There are.
• 1:12:08
  We get a lot of our views and visions of heaven
• 1:12:12
  and then Jeremiah talks mostly of the abominations
• 1:12:18
  happening because he's in Jerusalem. Yeah. He's
• 1:12:21
  still in Jerusalem and then gets exiled into
• 1:12:24
  Egypt towards the end of his life Yeah, you know,
• 1:12:27
  it's interesting too because I This is like a
• 1:12:30
  thought i'm just having as you're saying this
• 1:12:32
  because it is interesting how it seems like Whether
• 1:12:36
  it's just how god's choosing to move or if it's
• 1:12:38
  just culturally what we're choosing to pay attention
• 1:12:41
  to sure It's interesting how It seems like everyone's
• 1:12:46
  kind of even though Everyone's separated. Yeah
• 1:12:50
  we're all kind of on like a similar path. Yeah.
• 1:12:53
  In that it's like, okay, so the things like the
• 1:12:55
  fact that we're having this conversation on this
• 1:12:57
  podcast and other people are willing to listen
• 1:13:00
  to it. It's like, why do you care? Right. Sure.
• 1:13:04
  But we're like, oh no, we all care about this.
• 1:13:06
  But 10 years ago, nobody cared. Right. Or very
• 1:13:09
  few people did. Yeah. So it's interesting, though,
• 1:13:12
  that a lot of these people are having similar
• 1:13:14
  revelations. Yes. Around the same time. Right.
• 1:13:17
  Because I feel like we see that in a lot of different
• 1:13:19
  things. Right, now being one of those. Yes. Yeah,
• 1:13:23
  so what you see is, you see these three major
• 1:13:26
  prophets during the Babylonian exiles, and by
• 1:13:28
  the time you get from the first one to the third
• 1:13:31
  one, which is really just, it's really the same
• 1:13:33
  exile, which is why we don't think of it, it's
• 1:13:36
  just three phases. It's like, they bring all
• 1:13:38
  the military and the strongmen over to Babylon.
• 1:13:42
  They... use propaganda, they brainwash them,
• 1:13:45
  they make them Babylonians, and then they add
• 1:13:48
  to their army, which is what civilizations do.
• 1:13:51
  I mean, that's conquest, it makes sense. Yes.
• 1:13:54
  If you take the best of the best, well, everyone
• 1:13:56
  left over is now weaker, and they're more easily
• 1:13:59
  influenced, and you can have better control of
• 1:14:01
  them. Yeah, and you leave some of your men back,
• 1:14:03
  which eventually interbreed, and then it basically,
• 1:14:08
  that's where... Babylonians or Syrians being
• 1:14:12
  left behind in Israel are intentionally placed
• 1:14:16
  to like... their station is Israel, right? While
• 1:14:20
  all the men who can fight are actually exiled
• 1:14:24
  literally back to the other land to be turned
• 1:14:27
  into soldiers for that regime. And it starts
• 1:14:30
  to normalize those things. Yeah. And then the
• 1:14:32
  land that was conquered becomes integrated. They
• 1:14:35
  enter Mary and all of that stuff. And so in that
• 1:14:37
  way, they continue to conquer the land because
• 1:14:40
  all of the men take control of all of the households.
• 1:14:43
  It makes sense. Yeah. So over time, that happens.
• 1:14:46
  Since they've taken all the important like the
• 1:14:48
  people that held high standing in that culture.
• 1:14:51
  It's like, well, now there's openings. Right.
• 1:14:53
  Yeah. So then that's why you see somebody like
• 1:14:55
  the prophet Jeremiah eventually gets pushed into
• 1:14:57
  Egypt. It's like, all right, enough of you. Get
• 1:15:00
  out of here. Right. So it is interesting, though,
• 1:15:04
  because what that means is you're talking about
• 1:15:06
  in the five hundreds. So about 300 years later,
• 1:15:12
  there are still Jews that are choosing to live
• 1:15:14
  in Alexandria, which would make sense. but they
• 1:15:18
  can live in Jerusalem. So it's like, it goes
• 1:15:22
  back to the whole like, is Israel people or a
• 1:15:25
  nation? Like a physical place? Because it's one
• 1:15:28
  of those things where like, even back then, some
• 1:15:31
  of them were pushed out, but they chose to live
• 1:15:33
  there. could have made their way back. Some of
• 1:15:38
  them could, maybe not all of them. But at least
• 1:15:40
  a majority of them. Yeah, and the understanding
• 1:15:42
  during Ptolemy's reign in Alexandria, historically
• 1:15:46
  the understanding is that even if there were
• 1:15:49
  slaves, even if there were Jewish slaves, they
• 1:15:54
  were more indentured and eventually they would
• 1:15:56
  be freed. So it was more of a period of time.
• 1:16:01
  that they were serving someone else in that way.
• 1:16:04
  That's so interesting. Yeah. So you see in that
• 1:16:07
  period of time that there are Jews back in Egypt
• 1:16:10
  and in Alexandria that are choosing to live there.
• 1:16:15
  Yeah. So in some ways, Ptolemy putting this together
• 1:16:18
  is actually beneficial for the Jews that live
• 1:16:22
  in Alexandria. Because it's kind of unifying
• 1:16:24
  culture in a way. It unifies culture. It also
• 1:16:27
  allows more It's a King James moment. It's the
• 1:16:34
  idea that now there are people who have grown
• 1:16:36
  up in Alexandria who only hear Hebrew in their
• 1:16:40
  synagogue. So now they can actually hear it in
• 1:16:45
  the language they use all the time. So in that
• 1:16:48
  way, Ptolemy in some ways is actually helping
• 1:16:50
  the Jewish people that live in Alexandria to
• 1:16:54
  have it in their common language. Which is, yeah.
• 1:16:57
  It is a King James moment. It is, yeah. Well,
• 1:17:00
  I mean, King James also killed the guy who actually
• 1:17:03
  made it happen. That's a whole different, that's
• 1:17:06
  a different podcast. We'll definitely talk about
• 1:17:07
  that. This was definitely more historical, educational
• 1:17:09
  than like, is Jesus Lucifer. We needed a breather.
• 1:17:16
  Yeah, true. But I thought that was interesting,
• 1:17:19
  though, about the prophets and the overlap of
• 1:17:20
  the prophets. Yeah, I can't say I've ever thought
• 1:17:22
  about that. No, and I need to go back and actually,
• 1:17:25
  like, I need to go back, because that's the overarching
• 1:17:29
  statement, like the quick statement. Yeah. But
• 1:17:31
  I want to go back and look at, look through Daniel,
• 1:17:35
  look through even Ezra, but Jeremiah and Ezekiel,
• 1:17:41
  and look at where they overlap in their texts.
• 1:17:44
  Yeah, because I think that would be interesting
• 1:17:46
  that would take like that will take like months
• 1:17:49
  Yeah me to actually like lay it all out and look
• 1:17:51
  at it and walk through it Yeah, but it is an
• 1:17:53
  interesting thing and I think it's important
• 1:17:55
  to like when you're when you're teaching people
• 1:17:58
  or you're studying the Bible It's like going
• 1:18:00
  through and going like hey if we can if you can
• 1:18:03
  see how all this stuff interacts Yeah, it's much
• 1:18:06
  easier to remember. Yeah, and I think that's
• 1:18:08
  one of the things that like having it written
• 1:18:10
  down and being able to Google an idea versus
• 1:18:15
  having to actually know the text so that you
• 1:18:17
  can go and find it. It does something different.
• 1:18:20
  So like, if you can study and learn in a way
• 1:18:23
  to show how the text interacts with itself, then
• 1:18:27
  you'll actually know it better. Instead of just
• 1:18:30
  knowing random references. Yes. You know what
• 1:18:34
  I mean? Yeah. I mean, that's the other thing
• 1:18:35
  too, where even when we look at what we call
• 1:18:39
  today, like the canon of scripture. Yes. um I
• 1:18:43
  think there I've heard this from people it's
• 1:18:45
  like there's the assumption that it's written
• 1:18:46
  in order right like chronologically yeah yeah
• 1:18:50
  chronologically though this is way out of order
• 1:18:51
  sure yeah yeah and so it's like even looking
• 1:18:55
  at in that way it's like no no like the timeline
• 1:18:58
  it's like okay here's when this was written but
• 1:19:00
  this one which comes like books later yeah was
• 1:19:03
  actually written way over here way before the
• 1:19:06
  first book that shows up in the Bible right Yeah,
• 1:19:09
  like the idea of the Maccabees coming after the
• 1:19:13
  Pentateuch is translated from Hebrew to Greek.
• 1:19:15
  Yeah. It's interesting to think about. That is
• 1:19:17
  interesting. Yeah. Because it's more second temple
• 1:19:20
  literature, but it's also actual events. Yeah.
• 1:19:24
  Which is... And it's interesting because in that
• 1:19:26
  case they would have been written down in more
• 1:19:29
  real time than anything. And you might say like,
• 1:19:32
  well, why wouldn't the Maccabees be added to
• 1:19:36
  it? Well, it's like... All of the prophets of
• 1:19:38
  the Old Testament and the Torah, the book of
• 1:19:41
  the law is pointing to Jesus. And Judas Maccabeus
• 1:19:45
  is not Jesus. So if it's included in scripture,
• 1:19:49
  it's that of a, it makes more sense for it to
• 1:19:52
  be part of the Jewish synagogue reading and the
• 1:19:56
  remembrance of the history because that's what
• 1:19:58
  Hanukkah is. It's around Judas Maccabeus. But
• 1:20:02
  for Christians to add that to the canon doesn't
• 1:20:06
  make any sense. Not at all. It's just a side
• 1:20:09
  story of what happened in Jewish history. Yeah.
• 1:20:11
  But it has nothing to do with Jesus. It's a cool
• 1:20:15
  history lesson for us. Now, I will say though,
• 1:20:18
  where it is supportive text is understanding
• 1:20:23
  and looking at a mirroring of Judas Maccabeus
• 1:20:28
  riding in on a donkey. into Jerusalem. Yeah.
• 1:20:32
  And you go, all right, 150 years later, Jesus
• 1:20:34
  does the same thing. Yeah. And they aren't like,
• 1:20:37
  oh, he's not riding on a white horse. Yeah. No,
• 1:20:41
  because the guy that just did this actually fought
• 1:20:45
  and took the temple back. Yeah. So they think
• 1:20:47
  that's what he's doing. Yeah. And then he goes
• 1:20:49
  in and doesn't do that. Right. You know what
• 1:20:52
  I mean? What's wrong with this guy? Not the way
• 1:20:53
  that Judas did it. Which is, it's cool. In fact,
• 1:20:56
  Judas is the one that. Yeah. Which is pretty
• 1:21:01
  wild that actually is interesting. Yeah Yeah,
• 1:21:04
  it's cool. Cuz even like within scripture. It's
• 1:21:07
  like we do see the donkey reference Yes, as far
• 1:21:09
  as like placing like what does that mean culturally?
• 1:21:12
  Yeah, but that image that Jesus is painting is
• 1:21:15
  really more of a reference to the Maccabees than
• 1:21:19
  it is to Back with Solomon and David, right?
• 1:21:22
  Yeah Yeah, so that is the thing. It does help
• 1:21:26
  you kind of frame a little bit more what he's
• 1:21:28
  doing and what he's mimicking. And he's like,
• 1:21:31
  I'm not doing it the way Judas did it. But I
• 1:21:35
  am doing the same thing, so I'm going to make
• 1:21:37
  it look like I'm going to do all the things that
• 1:21:39
  were prophesied. But the way that Judas did it
• 1:21:42
  only lasted for a little while. What I'm doing
• 1:21:44
  will last for eternity. And that's where we've
• 1:21:46
  talked about even with the book of Enoch. That's
• 1:21:50
  one where it's like, yeah, we're not saying this
• 1:21:51
  is Scripture right and we're not saying that
• 1:21:54
  it should be. Yeah Seem like the Maccabees. It's
• 1:21:56
  like not saying it should be and not saying it
• 1:21:59
  is right But it helps you understand what we
• 1:22:02
  do call scripture. Well, not only does it help
• 1:22:05
  you understand but it was it helped Jude the
• 1:22:09
  brother of Jesus. Yeah explain who they were
• 1:22:13
  talking about it gave language to It gave a title
• 1:22:18
  to Jesus himself as an identifier to his culture
• 1:22:23
  These tiny two events they actually know. Yeah,
• 1:22:26
  you guys all know and you're looking for the
• 1:22:28
  son of man. Yeah. Well, you're not looking for
• 1:22:30
  Ezekiel, right? Yeah. And that's the thing. And
• 1:22:36
  that's also the significance, there's tied in
• 1:22:39
  significance of the transfiguration in that as
• 1:22:41
  well. But yeah, so the Septuagint. What is it?
• 1:22:49
  The LXX. Yeah, the LXX. Yeah, well, and that
• 1:22:52
  goes back to the conversation, the thing that
• 1:22:54
  we said briefly in the Vulgate, is the idea that
• 1:22:57
  we often think that it's Moses writes the book
• 1:23:02
  of the law and then all these prophets prophesy
• 1:23:06
  and we get the law and the prophets and the wisdom
• 1:23:13
  books and we get these things. and then all of
• 1:23:16
  a sudden it's in King James English. It's like,
• 1:23:19
  well, not exactly. And then we get the ESV now,
• 1:23:24
  where it's influenced by the Dead Sea Scrolls
• 1:23:27
  and shows, like, brings more validity to the
• 1:23:30
  historicity of scripture itself. And you go,
• 1:23:33
  okay, well, that's not the first time it's happened.
• 1:23:36
  It happened back with the Vulgate, and then it
• 1:23:38
  happened also with the Septuagint and the Pentateuch,
• 1:23:42
  and then... generation after generation continued
• 1:23:45
  to solidify and validify all of these texts being
• 1:23:49
  legitimate and showing evidence that they are
• 1:23:52
  consistent. Even to the story itself of Aristias
• 1:24:00
  and then being corroborated by Josephus a couple
• 1:24:06
  hundred years later, mimicking the same story
• 1:24:09
  and the same tradition. that it is Ptolemy reaching
• 1:24:14
  out to Eleazar to get the 72 to come down so
• 1:24:17
  that they can have the Book of the Law and Greek
• 1:24:19
  making the Septuagint. Yeah. Pretty cool. It
• 1:24:23
  is pretty cool. Yeah. Yeah. And it's amazing
• 1:24:25
  how, like, those moments right there have shaped
• 1:24:30
  our history. Yeah. And even our understanding
• 1:24:33
  of what scripture is. For sure. And for him,
• 1:24:37
  he's like, I'm just trying to fill a library
• 1:24:38
  up. Yeah. Yeah. Yeah, and we still have the Septuagint.
• 1:24:44
  We do. But we don't have everything in the Library
• 1:24:46
  of Alexandria. What should we do about it? What
• 1:24:52
  do we do? Three, two, one!