The Bible – Inspired, whatever the language!


A Bible study


Revelation 5:8-10

Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying:

“You are worthy to take the scroll,
And to open its seals;
For You were slain,
And have redeemed us to God by Your blood
Out of every tribe and tongue and people and nation,
10 And have made us kings and priests to our God;
And we shall reign on the earth.”

Like many Catholic schoolgirls, I had to learn to speak and read at least a little French. Lately I’ve been trying to learn again, and even had the joy of reading short passages of the Word of God (La Parole de Dieu) in French. At Béréenne Attitude (Berean Attitude) in a post entitled “The Bible, a sacred book!” (La Bible, un livre sacré!), I found a link to the incredibly informative list about the Canon found below. 

In relearning what I’ve lost, there have been places to go for help. Here is an example of the simple kind of work I did to truly grasp Béréenne Attitude’s post. I’m grateful for the help of Google Translate, for one thing, which corrects or teaches me, as here, in how to correctly translate the title of the post:

<< La Bible, un livre sacré! >>

“The Bible, a sacred book!”

I didn’t have trouble grasping the simple French but I didn’t know if this should be translated ‘sacred’ or ‘holy’. What fun, but serious (sérieuse) too!

Here is a quote from this post in which the link was found. It states what we always affirm with joy, that the Bible that has come to us is worthy of all trust:

<< Ces listes englobent toutes à peu près les mêmes livres. >>

“These lists include nearly all the same books.”


Ancient Canon Lists

“These are the fountains
of salvation, that he who
thirsts may be satisfied
with the living words
they contain. In these
alone the teaching of
godliness is proclaimed.
Let no one add to these;
let nothing be taken
away from them. For
concerning these the
Lord put to shame the
Sadducees, and said, Ye
do err, not knowing the


  1. The Muratorian Fragment (c. 170).
  2. Melito (c. 170).
  3. Origen (c. 240).
  4. Eusebius of Caesarea (c. 324).
  5. Cyril of Jerusalem (c. 350).
  6. Hilary of Poitiers (c. 360).
  7. The Cheltenham List (c. 360).
  8. Council of Laodicea (c. 363).
  9. Letter of Athanasius (367).
  10. Gregory of Nazianzus (c. 380).
  11. Amphilocius of Iconium (c. 380).
  12. The “Apostolic Canons” (c. 380).
  13. Epiphanius (c. 385).
  14. Jerome (c. 390).
  15. Augustine (c. 397).
  16. Third Council of Carthage (397).
  17. Rufinus of Aquileia (c. 400).
  18. Codex Claromontanus (c. 400).
  19. Letter of Innocent I (405).
  20. Decree of Gelasius (c. 550).
  21. Synopsis Scripturae Sacrae (c. 550).
  22. John of Damascus (c. 730).
  23. Others

SOURCE: Bible Research | Internet Resources for Students of Scripture 



The Little Horn of Daniel 7 – What early Christians feared most about it

A different view of, and insights into, the study of prophecy. There is much to be said for it…



St. AugustineAugustine was worried that what was about to happen… was about to happen.


There is a tendency in some Christian circles to view all things eschatological through the lens of current events. This was epitomized in the late 1980s and early 1990s by a popular T-shirt that read, “If you want to understand the Book of Revelation, just read the headlines!” Every earthquake, every war, every powerful new politician was understood as evidence that the end times were now upon us. This method of interpretation is nothing new.

In some senses, we can say that Luther used this method to interpret Daniel and Revelation: “The world runs and hastens so diligently to its end,” he wrote. “The Turk has reached his highest point; the pomp of the papacy is fading away, and the world is cracking on all sides” (Luther, Letter to John Frederic, Duke of Saxony, February/March 1530). In his commentary on Daniel, he stopped expounding beyond 11:39, “for only in experience can this chapter be understood” (Luther, Preface to the Prophet Daniel, (1530)). Current events, it seems, would be sufficient to interpret the text.

There are many other examples. Pope Gregory the Great, in the introduction to his commentary on Job, wrote that “the end of the world is at hand,” and “the times are disturbed by reason of the multiplied evils thereof” (Pope Gregory I, An Exposition on the Book of Blessed Job, Vol. I—The First Part). Athanasius thought that Constantius II, Roman Emperor from 337 to 361, had “surpassed  those before him in wickedness,” and had “devised a new mode of persecution” and therefore must be the Antichrist (Athanasius, Arian History, Part VIII.74). Jerome informs us of Judas, an obscure writer of the sub-apostolic era, who believed that the end of the world was at hand in the year 202, “because the greatness of the persecutions seemed to forebode the end of the world” (Jerome, Lives of Illustrious Men, Chapter LII). The list could go on, and the temptation is ever before us to use current events as the benchmark, and work backwards to make our eschatology fit.

A more reliable method, however, is to work from a benchmark established in Scripture and work forward. One of the most widely used benchmarks is Daniel’s vision of coming empires in Daniel chapter 7. Four beasts, signifying four empires, arise and fall in succession: A Lion (Babylon), a Bear (Medo-Persia), a Leopard (Greece), and “a fourth beast, dreadful and terrible” ( 7:7), which is understood to be Rome.

But the vision did not end there. The fourth beast “was diverse from all the beasts that were before it; and it had ten horns” (7:7), and among those ten, an eleventh was to arise, “speaking great things” (7:8) “against the Most High” (7:25), who “shall wear out the saints of the most High” (7:25). This period of the ten horns is likened to the ten toes of Nebuchadnezzar’s dream in Daniel chapter 2, in which the fourth kingdom “shall be divided” (2:41) and “they shall not cleave one to another” (2:43). If one were to assume an unbroken continuum of history from Babylon to Rome, then the post-apostolic era was ripe for the fulfillment of the last part of Daniel’s vision, namely, the dividing of the Roman Empire, and the rise of the Eleventh Horn.

To read the rest of this excellent article take this link.