Historical Origins and Authorship of the Old Testament Books

Beektonni amantii fi seenaa odeeffannoo kanneen walitti qabuuf ragaaleen isaan itti fayyadaman hedduudhaBHOTV5 44.1+1. Barreessitoota macaafotaa beekuuf ragaalee keessoo kan akka macaafichi eenyuun akka barreeffame of keessatti eeru (internal evidence) fi ragaalee alaa kan akka abbootiin amantii durii dhalootaa dhalootatti dabarsan (tradition) irratti hunda'uBHOTV5 44.1+2. Galmeewwan seenaa keessatti barreessitoonni tokko tokko madda isaan odeeffannoo irraa argatan, kan akka "macaafa mootota Yihudaa," eeruun isaanii barri isaan itti barreeffaman tilmaamuuf gargaaraBHOTV5 44.1+1. Fakkeenyaaf, macaafni Iyaasuu guutummaatti ykn gar-tokkoon isaa Iyaasuudhaan akka barreeffame amantii durii Yihudootaa irraa kan argame yoo ta'u, barri isaa immoo seenaa Israa'el keessatti yeroo isaan biyya abdiitti galan irratti hunda'aETI Joshua, The Book of.3. Macaafni Saamu'el immoo yeroo moototaa duraa irraa jalqabee kan barreeffame yoo ta'u, Saamu'el, Naataan fi Gaad akka irratti hirmaatan ragaaleen ni mul'isuBHOTV5 44.1+1.

Macaafonni Musee (Pentateuch) dhaloota Kiristoos dura bara 1400 keessa akka barreeffaman kan beekamu ragaalee Museen barreesse jedhan irratti hunda'uudhaan yoo ta'u, barri isaanii yeroo isaan biyya Gibxii itti ba'an waliin walitti dhufeenya qabaARSH April 8, 1880, page 226.2+2. Raajonni akka Isaayaas, Ermiyaas fi Hisqi'el yeroo seenaa keessatti itti raajii dubbatan irratti hunda'uun barri isaanii ni beekamaSBD Lamentations of Jeremiah.2+1. Macaafni Daani'el barreeffamoota seenaa yeroo boojuu Baabiloon keessatti barreeffaman keessaa tokko yoo ta'u, yeroo dhaloota Kiristoos dura jaarraa 6ffaa keessa akka barreeffame ragaaleen ni agarsiisuCW 26.2+2. Walumaagalatti, kakuun moofaan guutummaatti walitti qabamee kan xumurame jidduu dhaloota Kiristoos dura jaarraa 5ffaa fi 3ffaa gidduutti yoo ta'u, kunis kaanoniin (uulaagaan) macaafotaa yeroo sana cufamuu isaa agarsiisaLTJMB1 29.1+2.

...ion of the Divine will. Such a right does not arise from any ecclesiastical authority, but from the evidence of the inspired authorship of the book. The canonical (i.e., the inspired) books of the Old and New Testaments, are a complete rule, and the only rule, of faith and practice. They ...— ETI Canon.2 (1897)

...gate of facts, to be ascertained by diligent research and treated with literary ability, but as the manifestation of Jehovah in the events which occurred, for the understanding of which the influence of the Spirit of God was an essential condition.” The Old Testament contains not merely secular history. Accordingly, its writers are designated in the Canon as “prophets.” The “Book of Kings” was originally one work. Its division into two books was made by the LXX translators. Thence it passed into the Vulgate, and was introduced into our printed editions of the Hebrew Bible by Dan. Bomberg, at the beginning of the 16th century. In the LXX and Vulgate the books of Samuel and of Kings form one work, divided into four books. The Talmud (Baba B. 15 a)ascribes the authorship of the Book of Kings to Jeremiah, but the evidence seems insufficient. The author of the “Book of Kings” mentions three sources from which, at least partially, his information was derived: the Acts of Solomon (once, 1 Kings 11:41, the Book of the Chronicles of the Kings of Judah (sixteen times), and the Book of the Chronicles of the Kings of Israel (seventeen times)—making in all thirty-four references. At the time of the composition of the Book of Chronicles the two last-mentioned works seem to have been either combined, or re-cast into one: the Book of the Kings of Judah and Israel 2 Chronicles 16:11, 24:27 and other passages). Another important inference is to be derived from a comparison of the Books of Kings with those of Chronicles. Not unfrequently the two relate the same event in almost the same words. But while in the history of Solomon, as told in the Book of Kings, the reference is to the Acts of Solomon, in Chronicles 2 Chronicles 9:29 it is to the “Book of Nathan the prophet, the Prophecy of Ahijah the Shilonite, and the Visions of Iddo the Seer,” showing that the work called the Acts of Solomon was based on these three prophetic compositions. Again, in the history of Rehoboam, we have in 2 Chronicles 12:15 a reference to the “Book of Shemaiah the Prophet,” and to that of “Iddo the Seer, concerning genealogies;” in the history of Abijah to the “Midrash of the prophet Iddo” 2 Chronicles 13:22; in that of Uzziah to “the writing of Isaiah the prophet” 2 Chronicles 26:22; and in that of Manasseh to “the Book of Chosai” 2 Chronicles 23:19. Without entering into further details, we only remark that passages from the prophecies of Isaiah (26-39.), and of Jeremiah (53.) are inserted in 2 Kings, where, however, they are ascribed not to these prophetic books, but to the “Book of the Kings of Judah” 2 Kings 20:20. These facts seem to show that the works from which the author of the Book of Kings quoted, were themselves based on earlier prophetic writings. It is only necessary to add in this note that the period embraced in the Books of Kings extends ov...— BHOTV5 44.1 (1880)

...cannot be ascertained with certainty, it appears clear that, in its present form, it must have been composed subsequent to the secession of the ten tribes, b.c. 975. This results from the passage in 1 Samuel 27:6 wherein it is said of David, “Then Achish gave him Ziklag that day: wherefore Ziklag pertaineth unto the kings of Judah to this day”: for neither Saul, David, nor Solomon is in a single instance called king of Judah simply. On the other hand, it could hardly have been written later than the reformation of Josiah, since it seems to have been composed at a time when the Pentateuch was not acted on as the rule of religious observances, which received a special impetus at the finding of the Book of the Law at the reformation of Josiah. All, therefore, that can be asserted with any certainty is that the book, as a whole, can scarcely have been composed later than the reformation of Josiah, and that it could not have existed in its present form earlier than the reign of Rehoboam. The book of Samuel is one of the best specimens of Hebrew prose in the golden age of Hebrew literature. In prose it holds the same place which Joel and the undisputed prophecies of Isaiah hold in poetic...— SBD Samuel Books of.3 (1880)

... or the commencement of the exile, b.c. 629–586. They are written by one who speaks, with the vividness and intensity of an eye-witness, of the misery which he bewails. Contents.—The book consists of five chapters, each of which, however, is a separate poem, complete in itself, and having a distinct subject, but brought at the same time under a plan which includes them all. A complicated alphabetic structure pervades nearly the whole book. (1) Chs. 1, 2, and 4 contain twenty-two verses each, arranged in al...— SBD Lamentations of Jeremiah.2 (1880)

...eth) was regarded as typical, was seventy. We have, however, one fixed date by which to compute the completion of this translation. From the prologue to the Apocryphal Wisdom of Jesus the son of Sirach we learn that in his days the Canon of Scripture was closed; and that on his arrival, in his thirty-eighth year, 28But the expression has also been referred to...— LTJMB1 29.1 (1883)

Waaqayyo dubbii isaa baroota keessatti eeguun nuun ga'uu isaatiif galanni haa ta'u; qorannoon kun amantii kee akka cimsu nan abdadha. 2 Timothy 3:16-17.