The Bible Unearthed, by Israel Finkelstein and Neil Asher Silberman

Who is Israel Finkelstein?

Who is Neil Asher Silberman?

You can also read the entry of the aforementioned book on this link:

But, we recommend you to read the book, available on these links:

On English:

Click to access The_Bible_Unearthed__Archaeology__039_s_New_Vision_of_Ancient_Israel_and_the_Origin_of_Its_Sacred_Texts.pdf

On Arabic:

Click to access theBibleUnearthed.pdf



La biblia platense, de Juan Straubinger – 1950

A continuación presentaremos enlaces a la biblia traducida por Juan Straubinger.

Los testamentos que se muestran por separado corresponden a imágenes escaneadas de la primera edición (al menos así las describen en los enlaces).
antiguo testamento

Click to access Santa-Biblia-Straubinger-Antiguo-Testamento.pdf

nuevo testamento

Click to access Santa-Biblia-Straubinger-Nuevo-Testamento.pdf

Este enlace incluye ambos testamentos, en .pdf navegable

Click to access Sagrada%20Biblia%20Straubinger%2007.pdf

Pueden ver más acerca de Juan Straubinger en los siguientes enlaces:

la biblia platense o de juan straubinger

Who is the lord of hosts?

Now we have the tools to decode the three books:
On the next two slides you’ll see who is the lord of hosts.

lord of hosts image 01

lord of hosts image 02

This is gonna be useful to all of us:

Philo of Alexandria (Philo Judæus) and his works


Check the next links for more information about him:

His works:
There are some links:

We also have the link of four books (in case you have no access the two links above.
Volume 1
Volume 2
Volume 3
Volumen 4

Contents of the 4 books:
Volume 1:
1.01 On the creation of the world.
1.02 On the allegories of the sacred laws.
1.03 On the cherubim; and on the flaming sword; and on the first-born child of man, Cain.
1.04 On Cain and his birth.
1.05 On the sacrifices of Abel and Cain.
1.06 On the principle that the worse is accustomed to be always plotting against the better.
1.07 On the posterity of Cain.
1.08 On the giants.
1.09 On the unchangeableness of god.
1.10 On the tilling of the Earth by Noah.
1.11 About the planting of Noah.
1.12 On drunkenness.
1.13 On sobriety.

volume 2:
2.01 On the confusion of languages.
2.02 On the migration of Abraham.
2.03 On the question, who is the heir of divine things.
2.04 On the meeting for the sake of receiving instruction.
2.05 On fugitives.
2.06 On the question why certain names in the holy scriptures are changed.
2.07 On the doctrine that dreams are sent from god, book I.
2.08 On the doctrine that dreams are sent from god, book II.
2.09 On the life of the wise mean made perfect by instruction; or, on the unwritten law, that is to say, on Abraham.
2.10 On the life of a man occupied with affairs of state; or, on Joseph.

Volume 3
3.01 On the life of Moses, that is to say, on the theology and prophetic office of Moses, Book I.
3.02 On the life of Moses, book II.
3.03 On the life of Moses, book III.
3.04 Concerning the ten commandments, which are the heads of the law.
3.05 On circumcision
3.06 On monarchy, book I.
3.07 On monarchy, book II.
3.08 On the question, what the rewards and honours are which belong to the priests.
3.09 On animals fit for sacrifice, or on victims.
3.10 On those who offer sacrifice.
3.11 On the commandment that the wages of a harlot are not to be received in the sacred treasury.
3.12 On the special laws which are referred to three articles of the decalogue, namely, the third, fourth, and fifth; about oaths, and the reverence due to them; about the holy sabbath; about the honour to be paid to parents.
3.13 To show that the festivals are ten in number.
3.14 On the festival of the basket of first-fruits.
3.15 On the honour commanded to be paid to parents.
3.16 On those special laws which are referrible to two commandments in the decalogue, the sixth and seventh, against adulterers and all lewd persons, and against murderers and all violence.
3.17 On those special laws which are contained under and have reference to the eighth, ninth, and tenth commandments.
3.18 On justice.
3.19 On the creation of magistrates.
3.20 On three virtues, that is to say, on courage, humanity, and repentance.
3.21 On rewards and punishments.
3.22 On curses.
3.23 On nobility.
3.24 To prove that every man who is virtuous is also free.

Volume 4
4.01 On a contemplative life; or on the virtues of suppliants.
4.02 On the incorruptibility of the world.
4.03 Against Flaccus.
4.04 On the virtues and on the office of ambassadors; addressed to Caius.
4.05 Concerning the world.
4.06 The fragments of the lost works.
4.07 Fragments extracted from the parallels of John of Damascus.
4.08 Fragments from a monkish manuscript.
4.09 Fragments preserved by Antonius.
4.10 Fragments from an anonymous collection in the Bodelain Library at Oxford.
4.11 Fragments from an unpublished manuscript in the Library of the French King.
4.12 A volume of questions, and solutions to those questions, which arise in Genesis.
4.13 Index to the four volumes.

Catholicism for absolute beginners, Lesson 2: Damiano’s cross is heretical, part 01

This post consists on slides with their explanation on each one of them. Enjoy it!




















What is the Analecta Hymnica?

What is the Analecta Hymnica?

“The “Analecta hymnica Medii Aevi” series was originally published from 1886 to 1922 in 55 volumes by Guido Maria Dreves, with the cooperation of Clemens Blume and Henry M. Bannister. The series provides the most extensive collection and history of medieval Latin hymns of the Catholic Church, 500-1400.”

Text extracted from:

I recommend you to download the following volumes.

Book 6: Udalricus Wessofontanus. Ulrich Stöcklins von Rottach Abts zu Wessobrunn 1438-1443. Reimgebete und Leselieder mit Ausschluss der Psalterien.

Ulrich Stöcklins von Rottach Abbot of Wessobrunn: Rhyme prayers and reading songs with exclusion of psalteries (but it has rosaries).

Book 35: Psalteria Rhythmica. Gereimte Psalterien des Mittelalters. Erste Folge. Aus Handschriften und Frühdrucken.

Rhyming Psalters of the Middle Ages. First Volume. From manuscripts and early printed books.

Book 36: Psalteria Rhythmica. Gereimte Psalterien des Mittelalters. Zweite Folge. Nebst einem Anhange von Rosarien.

Rhyming Psalters of the Middle Ages. Second Volume. In addition to an appendix of Rosaries

Book 38: Psalteria Wessofontana. Ulrich Stöcklins von Rottach Abts zu Wessobrunn 1438-1443 siebenzehn Reimpsalterien.

Ulrich Stöcklins von Rottach Abbot of Wessobrunn: seventeen rhymed Psalters

On those pages you will see the many variations created by those who refused to promote Our Lady’s Psalter (Rosary 150). I’m using these on my researchs.

The whole collection is available in

Analecta Hymnica Volume 6
Analecta Hymnica Volume 6
Analecta Hymnica Volume 35
Analecta Hymnica Volume 35
Analecta Hymnica Volume 36
Analecta Hymnica Volume 36
Analecta Hymnica Volume 38
Analecta Hymnica Volume 38

Who is Christian David Ginsburg?

“Christian David Ginsburg (25 December 1831 in Warsaw, Congress Poland (now Poland) – 7 March 1914 in Palmers Green, Middlesex, England) was a Polish-born, British Bible scholar and student of the masoretic tradition in Judaism. He was born to a Jewish family in Warsaw, converting to Christianity at the age of 15.”


“Besides editions of the Song of Songs, 1857, and Ecclesiastes, 1861, he published essays on the Karaites, 1862; and Essenes, 1864; and a full account in English of the Cabala, 1865.He then devoted himself to Masoretic studies, publishing the text and translation of Elias Levita’s “Massoret ha-Massoret” in 1867, and of Jacob b. Hayyim’s “Introduction to the Rabbinic Bible” in the same year. He was elected a member of the Board of Revisers of the Old Testament in 1870, and devoted himself to the collation of all the extant remains of the Masorah, three volumes of which he published in 1880-86. Based upon these collations, he edited a new text of the Old Testament for the Trinitarian Bible Society, which was published in 1894 under the title “The Massoretico-Critical Text of the Hebrew Bible.” To this he wrote an introduction, published together with a volume of facsimiles of the manuscripts of the Hebrew Bible, in 1897…”


Even though he published some essays about some books of the bible, his main work is “The introduction to the Massoretico-Critical Edition of the Hebrew Bible.” We discuss it on the next post.

ginsburg and his masterpiece

The Massoreth ha-Massoreth of Elias Levita

We talked about this book on this post:
“There are two translation of his book. In 1772 the whole book was translated into German by Christian Gottlob Meyer, and in 1867 into English by Christian D. Ginsburg.”

A brief explanation of the English version.

“The Massoreth ha-Massoreth of Elias Levita provides a guide to the traditional marginalia to the Hebrew text of the Old Testament. This comprehensive and exhaustive text includes appendices, such as a mnemonic poem for how often each letter appears in the Bible. Included are column by column translations, as well as a full introduction on the work and the calamitous life of Levita.”

The English version by Christian D. Ginsburg is available on these links:

MassoretHaMassoret1 English version

As we said before, there is also an older German version, available on these links:

“In 1771 German Bible scholar Johann Salomo Semler (1725-91) produced a German translation of R. Eliyahu Bahur’s (Elias Levita) מסורת המסורת titled Übersetzung des Buchs Massoreth Hamassoreth.(Semler was the editor; the translation itself was done by an apostate Jew called Christian Gottlob Meyer….)”

Source of the commentary:

MassoretHaMassoret2 German version

Who is Elias Levita?

Ok, this time we’ll show you the story of this guy. Pay attention to his deeds, he wrote a book we are interested in: “Massoret Ha Massoret.”

“Elia Levita (13 February 1469 – 28 January 1549), (Hebrew: אליהו בן אשר הלוי אשכנזי) also known as Elijah Levita, Elias Levita, Élie Lévita, Elia Levita Ashkenazi, Eliahu Bakhur (“Eliahu the Bachelor”) was a Renaissance Hebrew grammarian, scholar and poet. He was the author of the Bovo-Bukh (written in 1507–1508), the most popular chivalric romance written in Yiddish. Living for a decade in the house of Cardinal Egidio da Viterbo, he was also one of the foremost tutors of Christian notables in Hebrew and Jewish mysticism during the Renaissance.” Source:

You can also check the French wikipedia:

It’s curious that in wikipedia in English  they don’t mention Elias Levita as the author of Massoret ha-Massoret (but in the french version they do). So we need to check the Jewish Encyclopedia to find out more about this issue.

“Massoret.” source:

“Two years after the completion of the “Sefer ha-Zikronot” Elijah published his Masoretic work “Massoret ha-Massoret” (Venice, 1538), divided into three parts, respectively denominated “First Tables,” “Second Tables,” and “Broken Tables,” each with an introduction. The “First Tables” is divided into ten sections, or commandments (“‘Aseret ha-Debarim”), dealing with the “full” and “defective” writing of syllables. The “Second Tables” treats of the “ḳere” and “ketib,” “ḳameẓ” and “pataḥ,” “dagesh,” “mappiḳ,” “rafe,” etc. The “Broken Tables” discusses the abbreviations used by the Masorites. In the third introduction Elijah produces an array of most powerful arguments to prove that the vowel-points in the Hebrew Bibles were invented by the Masorites in the fifth century of the common era. This theory, although suggested by some Jewish scholars as early as the ninth century, provoked a great outcry among the Orthodox Jews, who ascribed to the vowel-points the greatest antiquity. They were already dissatisfied with Elijah for giving instruction in Hebrew to Christians, since the latter openly confessed that they studied the Hebrew language with the hope of finding in the Hebrew texts, especially in the Cabala, arguments against Judaism. To this Elijah replied in the first introduction to the “Massoret ha-Massoret” that he taught only the elements of the language and did not teach Cabala at all. Moreover, he pointed out that Christian Hebraists generally defended the Jews against the attacks of the fanatical clergy. Elijah’s theory concerning the modernityof the vowel-points caused still greater excitement among Christians, and for three centuries it gave occasion for discussions among Catholic and Protestant scholars, such as Buxtorf, Walton, De Rossi, and others. The “Massoret ha-Massoret” was so favorably received that in less than twelve months after its appearance it was republished at Basel (1539). In this edition Sebastian Münster translated into Latin the three introductions, and gave a brief summary of the contents of the three parts. The third part, or the “Broken Tables,” was republished separately at Venice in 1566, under the title “Perush ha-Massoret we-Ḳara Shemo Sha’are Shibre Luḥot.” This part of the book was again republished, with additions, by Samuel ben Ḥayyim at Prague in 1610. The three introductions were also translated into Latin by Nagel (Altdorf, 1758-71). In 1772 the whole book was translated into German by Christian Gottlob Meyer, and in 1867 into English by Christian D. Ginsburg.”

La Biblia de Felipe Scio de San Miguel 1790-1793

Es la primera traducción de la Vulgata al español, publicada entre los años 1790-1793, por lo mismo no incluye los libros 3 Esdras y 4 Esdras, además la Nominum Interpretatio está ausente. Existen versiones posteriores, pero consideramos más adecuado tener a la mano la primera edición, la cual está disponible en el siguiente enlace:

1790-1793 Scio1

Escriban “vulgata” en el motor de búsqueda, se mostrarán 10 resultados, que consisten en los 10 tomos que describimos a continuación:

1790-1793 Scio2

Tomo 1, 1791: Génesis, Éxodo y Levítico.
Tomo 2, 1791: Número, Deuteronomio, Josué, Jueces, Rut.
Tomo 3, 1791: 1 Reyes, 2 Reyes, 3 Reyes, 4 Reyes.
Tomo 4, 1792: 1 Paralipómenos, 2 Paralipómenos 2, 1 Esdras, 2 Esdras, Tobías, Judit, Ester, Job.
Tomo 5, 1792: Salmos, Proverbios, Eclesiastés.
Tomo 6, 1793: Cántico de Cánticos (Cantar de los Cantares), Sabiduría, Eclesiástico, Isaías.
Tomo 7, 1793: Jeremías, Trenos (Lamentaciones), Baruc, Ezequiel, Daniel.
Tomo 8, 1793: Oseas, Joel, Amós, Abdías, Jonás, Miqueas, Nahúm, Habacuc, Sofonías, Hageo, Zacarías, Malaquías, 1 Macabeos, 2 Macabeos.
Tomo 9, 1790: Mateo, Marcos, Lucas, Juan.
Tomo 10, 1790: Hechos, Romanos, 1 Corintios, 2 Corintios, Gálatas, Efesios, Filipenses, Colosenses, 1 Tesalonicenses, 2 Tesalonicenses, 1 Timoteo, 2 Timoteo, Tito, Filemón, Hebreos, Santiago, 1 Pedro, 2 Pedro, 1 Juan, 2 Juan, Judas, Apocalipsis.

1790-1793 Scio3

1790-1793 Scio4

El texto descriptivo se ha tomado del siguiente enlace:

“Según cuenta Scío, el rey Carlos III le encomendó en 1780 la traducción de la Biblia completa al castellano. Para acompañar la traducción y corrección de la obra a realizarse fue designado otro sacerdote escolapio, Benito Felíu de San Pedro. Para 1788, el rey Carlos IV asume el proyecto de su padre y decide que se imprima la obra en Valencia. Para entonces Scío se encontraba en Portugal, así que la dirección de la impresión y la corrección de las pruebas se realiza en Valencia bajo la dirección del padre Felíu de San Pedro. El padre Scío envía en ese tiempo los libros pertinentes de su biblioteca a Valencia y los pone a disposición del p. Felíu y los demás escolapios que estaban revisando las pruebas de la primera edición. De 1790 a 1793 se imprime la Biblia traducida por el padre Scío, con la colaboración cercana del p. Felíu. Y tan sólo un año después estaba ya agotada totalmente la primera edición. La obra lleva multitud de argumentos justificatorios para aparecer en castellano. Se trata de una edición a dos columnas, con el latín y el castellano en paralelo. La traducción es por momentos bastante dura por el deseo de Scío de ajustarse a la letra de la Vulgata. Constituye también un monumento de erudición por las notas a pie de página. La alusión al texto hebreo y griego para ciertos libros del Antiguo Testamento y al griego para otros y para los del Nuevo Testamento evidencian su vasto conocimiento bíblico. Las notas del padre Scío también traen posibles variantes de traducción al castellano. Además hay notas de carácter espiritual. La edición lleva unos bastante completos índices de nombres y lugares, así como una cronología, obviamente según la información de la época, y otros elementos auxiliares. Todo ello habla elocuentemente de la notable calidad científica de quienes participaron en la traducción del siglo XVIII.”