Gad Barnea

The Greeks were doing the same thing with their sources, with Hesiod, with Homer and other sources, and they were looking at this critically for their day. and the Jews were simply just applying the same methodology to the sources that existed or they would develop new sources. So a lot of this, I mean, according to my research, important layers within the Pentateuch, within the Torah,

The Greeks were doing the same thing with their sources, with Hesiod, with Homer and other sources, and they were looking at this critically for their day. and the Jews were simply just applying the same methodology to the sources that existed or they would develop new sources. So a lot of this, I mean, according to my research, important layers within the Pentateuch, within the Torah,

The Greeks were doing the same thing with their sources, with Hesiod, with Homer and other sources, and they were looking at this critically for their day. and the Jews were simply just applying the same methodology to the sources that existed or they would develop new sources. So a lot of this, I mean, according to my research, important layers within the Pentateuch, within the Torah,

are new, are newly written in the Hellenistic period, like the story of the patriarchs that we mentioned earlier, that is so Hellenistic in its overall features. And so these were composed, I believe, in the Hellenistic period. But other elements that found their way into this narrative could be older.

are new, are newly written in the Hellenistic period, like the story of the patriarchs that we mentioned earlier, that is so Hellenistic in its overall features. And so these were composed, I believe, in the Hellenistic period. But other elements that found their way into this narrative could be older.

are new, are newly written in the Hellenistic period, like the story of the patriarchs that we mentioned earlier, that is so Hellenistic in its overall features. And so these were composed, I believe, in the Hellenistic period. But other elements that found their way into this narrative could be older.

Yeah, I mean, of course, I mean, we're talking also about different language families, right? I mean, this is Semitic and this is Indo-European. So we're talking about completely different dynamics. And so it's the comparison is there are and there are cases where it's the other way around.

Yeah, I mean, of course, I mean, we're talking also about different language families, right? I mean, this is Semitic and this is Indo-European. So we're talking about completely different dynamics. And so it's the comparison is there are and there are cases where it's the other way around.

Yeah, I mean, of course, I mean, we're talking also about different language families, right? I mean, this is Semitic and this is Indo-European. So we're talking about completely different dynamics. And so it's the comparison is there are and there are cases where it's the other way around.

I mean, where you can say things in a Semitic language that are much more compressed compared to the Indo-European version of it. So but I mean, technically, the translation can happen and it did happen.

I mean, where you can say things in a Semitic language that are much more compressed compared to the Indo-European version of it. So but I mean, technically, the translation can happen and it did happen.

I mean, where you can say things in a Semitic language that are much more compressed compared to the Indo-European version of it. So but I mean, technically, the translation can happen and it did happen.

I've read Julius Africanus. I don't know. I don't remember that particular part, but I don't know what I mean. He said what?

I've read Julius Africanus. I don't know. I don't remember that particular part, but I don't know what I mean. He said what?

I've read Julius Africanus. I don't know. I don't remember that particular part, but I don't know what I mean. He said what?

I'd be surprised if he did say that because, again, like I said, anyone who has been trained with actual Greek and goes to the Septuagint, it's weird. In a sense, I think for a lot of the actual people who came from the Greek world, and were exposed to the Septuagint, it made them feel maybe even uncomfortable in a way, because it looks like, parts of it look even erroneous.

I'd be surprised if he did say that because, again, like I said, anyone who has been trained with actual Greek and goes to the Septuagint, it's weird. In a sense, I think for a lot of the actual people who came from the Greek world, and were exposed to the Septuagint, it made them feel maybe even uncomfortable in a way, because it looks like, parts of it look even erroneous.

I'd be surprised if he did say that because, again, like I said, anyone who has been trained with actual Greek and goes to the Septuagint, it's weird. In a sense, I think for a lot of the actual people who came from the Greek world, and were exposed to the Septuagint, it made them feel maybe even uncomfortable in a way, because it looks like, parts of it look even erroneous.

Parts of it are just unexpected turns of phrases and things like that. And certainly the vocabulary is different in many cases. It is of course Greek, like Yiddish is German ultimately. But it's not Greek Greek. And it makes you feel like you're in a kind of almost parallel universe. It's not even the difference between British English and American English. It's much more than that.

Parts of it are just unexpected turns of phrases and things like that. And certainly the vocabulary is different in many cases. It is of course Greek, like Yiddish is German ultimately. But it's not Greek Greek. And it makes you feel like you're in a kind of almost parallel universe. It's not even the difference between British English and American English. It's much more than that.