Daniel, Apocryphal Additions to the Greek translation of Daniel, like that of Esther, contain several pieces which are not found in the original text. The most important of these additions are contained in the Apocrypha of the English Bible under the titles of The Song of the Tree Holy Children, The History of Susanna, and The History of...Bel and the Dragon -1. a. The first of these pieces is incorporate into the narrative of Daniel After who three confessors were thrown into the furnace (Dan. iii. 23), Azarias is represented praying to God for deliverance (Song of Three Children, 3-22); and in answer the angel of the Lord shields them from the fire which consumes their enemies (23-27), whereupon "the three, as out of one mouth," raise a triumphant song (29-68), of which a chief part (35-66) has been used as a hymn in the Christian Church since the 4th century. b. The two other pieces appear more distinctly as appendices, and offer no semblance of forming part of the original text. The History of Susanna (or The Judgement of Daniel) is generally found at the beginning of the book (Gk. MSS. Vet. Lal); though it also occurs after the 12th chapter ( Vulg. ed. Compl.). The History of Bel and the Dragon is placed at the end of the book; and in the LXX. version it bears a special heading as "part of the prophecy of Habakkuk." 2. The additions are found in both the Greek texts, the LXX. and Theodotion, in the Old Latin and Vulgate, and in the existing Syriac and Arabic versions. On the other hand there is no evidence that they ever formed part of the Hebrew text, and they were originally wanting in the Syriac.3. Various conjectures have been made as to the origin of the additions. It has been supposed that they were derived from Aramaic originals, but the character of the additions themselves indicates rather the hand of an Alexandrine writer; and it is not unlikely that the translator of Daniel wrought up traditions which were already current, and appended them to his work.
Monday, January 25, 2021
Friday, January 22, 2021
"Grace is primary in the whole process, so in that very real sense we can describe our system as “saved by grace alone” -- whereas we can never say “saved by faith alone” (i.e., with works playing no part at all in salvation) or “saved by works alone.” The true Catholic position will always include the works alongside grace and faith." (https://www.ncregister.com/blog/is-grace-alone-sola-gratia-also-catholic-teaching)
"If anyone says that man can be justified before God by his own works, whether done by his own natural powers or through the teaching of the law, without divine grace through Jesus Christ, let him be anathema." (Council of Trent, canon 1)
The grace of God does not come about as a result of the doings of man (Romans 11:6). Simply put, to speak of grace being infused at the moment of water baptism and being maintained through good works is a contradiction of terms.
Rome requires one to do good works in order to attain and maintain justification. It teaches that one must attain an inherent righteousness in order to be accepted by God. That line of thinking runs contrary to texts such as Psalm 14:2-3, 49:7-9, 130:3, Isaiah 64:6, Luke 18:9-14, Romans 3:10-12, 23, Galatians 3:10, and Philippians 3:3-9.
The point of contention is not whether our walk with God is to be characterized with a desire to serve Him. Our good works are a display of His grace in our lives. However, they are not to be viewed as meritorious in His sight. Our grounds for justification before God is the shed blood of Jesus Christ alone (Romans 5:19).
If justification is "not of ourselves" and "not as a result of works" (Ephesians 2:8-9), then that means faith alone is the instrumental cause of justification before God. There are no good deeds that can save us from eternal condemnation.
Elsewhere, the Apostle Paul says, "not by works of righteousness which we have done" (Titus 3:5). The New Revised Standard Version renders that phrase as, "not by any works of righteousness that we have done." He continues on that thought with a stark contrast, "but according to his mercy he saved us." This dichotomy is prevalent throughout the writings of Paul. He would most definitely have condemned the sacramental system of justification taught by the Church of Rome.
Tuesday, January 19, 2021
"tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9). sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus."
Sunday, January 3, 2021
For - the ground of these great expectations.Unto us - for the benefit of the Jews first (Israel is here the speaker), and then the Gentiles (cf. "unto you," Luke 2:11).
A child is born (the Immanuel, child of the Virgin), unto us a son is given (Psalms 2:7) - God's gratuitous gift, on which man had no claim (John 3:16; Romans 6:23).
And the government shall be upon his shoulder. The ensign of office used to be worn on the shoulder, in token of sustaining the government (Isaiah 22:22). Here the government on Messiah's shoulder is in marked antithesis to the 'yoke and staff' of the oppressor on Israel's "shoulder" (Isaiah 9:4). He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right. The Father asserts his right by the Son, the "Heir of all things," who will hold it for Him (Daniel 7:13-14).
And his name shall be called - His essential characteristics shall be.
Wonderful - (note, Isaiah 8:18; Judges 13:18, margin; 1 Timothy 3:16.) His whole manifestation is a wonder or miracle: and great as have been the past wonders which He performed for His people in Egypt at the Red Sea and the Jordan, He shall work still greater wonders for their deliverance hereafter (Isaiah 43:18-19; Exodus 15:11; Psalms 77:11; Psalms 77:14; Psalms 78:12; Daniel 12:6). Counsellor - (Isaiah 11:2; Micah 4:9; Psalms 16:7; Romans 11:33-34; 1 Corinthians 1:24; Colossians 2:3.)
The mighty God - (Isaiah 10:21; Psalms 24:8; Titus 2:13.) Horsley translates, 'God the mighty Hero,' or 'Warrior,' 'Eel (Hebrew #410) gibowr (Hebrew #1368): the character in which He will manifest Himself against the anti-Christian enemy (Revelation 19:11-15). "Unto us ... God" is equivalent to "Immanuel" (Isaiah 7:14).
The everlasting Father. This marks Him as "Wonderful," that He is "a child," yet the "everlasting Father" (John 10:30; John 14:9) - literally, 'The Father of eternity' [ `ad (Hebrew #5704)]. The Septuagint ( pateer (Greek #3962) tou (Greek #5120) mellontos (Greek #3195) aioonos (Greek #165), 'Father of the age to come' (Hebrews 2:5) - the Messianic age-the kingdom which shall have "no end" (Isaiah 9:7): the Author of eternal life to all that believe. Earthly kings leave their people after a short reign; He will reign over and bless them forever.
The Prince of Peace - (note, Isaiah 9:5; Genesis 49:10 : Shiloh, 'The Tranquillizer.') Finally, Hosea 2:18. Even already He is "our peace" (Luke 2:14; Ephesians 2:14). The antitype to King Solomon (the Peaceful, as the name means). The earlier Rabbins, the Chaldaic Targum, Beresheth Rabba, and Ben Sira, etc., all took the Messianic view of this prophecy.