PDF BookAnnals of the World James Ussher Classic Survey of World History By James Ussher Larry Pierce Marion Pierce

[Ebook.26Vv] Annals of the World James Ussher Classic Survey of World History By James Ussher Larry Pierce Marion Pierce

[Ebook.26Vv] Annals of the World James Ussher Classic Survey of World History By James Ussher Larry Pierce Marion Pierce

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Annals of the World: James Ussher's Classic Survey of World History By James Ussher, Larry Pierce, Marion Pierce Rank: #2450912 in BooksPublished on: 1904-06-30Binding: Hardcover 2 of 2 people found the following review helpful.A Great BookBy kaiservantA tremendous work--a worthy classic--a fascinating reference.0 of 0 people found the following review helpful.A BEAUTIFUL EDITION OF USSHER’S CLASSIC TEXTBy Steven H ProppJames Ussher (1581-1656) was the Church of Ireland Archbishop of Armagh and Primate of All Ireland between 1625 and 1656.The Editor’s Preface explains, “You hold in your hands the first major English revision that has been done of rev. Archbishop Ussher’s ‘Annals of the World’ since it was published in 1658---two years after his death. In January of 1997, Answers in Genesis obtained photocopies of the 1650-1654 Latin dopy of and the 1658 English copy for us to examine. Ussher is ridiculed by “sciolists” [i.e., “superficial pretendeers”] and we suggested it might be good to republish this old classic since very few people have actually seen what he wrote.”In his Epistle to the Reader, Ussher notes, “The Scriptures normally note only entire years and not the days and months in each instance. Hence, summing the years may give an inaccurate total because the partial years were not included. Grant this one thing… that the holy writers had this very purpose in mind when recording the years of the world in their various places with such diligence. They sought to reveal to us the history of the world that otherwise no one could know. This, I say, being granted, we affirm that the Holy Spirit has anticipated this doubt. He has started and ended each of the periods on which a chronological reckoning of time depends, and added the very month and day.” (Pg. 8)He further explains, “we find that the years of our forefathers, the years of the ancient Egyptians and Hebrews, were the same length as the Julian year. It consisted of twelve months of thirty days each. (It cannot be proven that the Hebrews used lunar months before the Babylonian captivity.) … Using astronomical tables, I determined the first Sunday after the autumnal equinox for the year 710 JP of 4004 BC was October 23 of that year. I ignored the stopping of the sun in the days of Joshua and the going back of it in the days of Hezekiah. From thence I concluded that the preceding evening of October 23 marks the first day of creation and the start of time.” (Pg. 9)He duly notes, “The beginning of time, according to our chronology, happened at the start of the evening preceding the 23rd day of October (on the Julian calendar), 4004 BC…” [The editor notes, “This day was the first Sunday past the autumnal equinox for that year and would have been September 21 on the Gregorian calendar.”] (Pg. 17) Later, he adds, “The book of Genesis ends with the death of Joseph and contains the history of the first twenty-three hundred and sixty-nine years of the world. This book was written by Moses. This is the opinion of the Talmudists and so it is generally believed by all the Hebrews. Job likely lived toward the end of the period of history that was recorded in Genesis.” (Pg. 33)Of the “long day” of Joshua, he suggests, “When Joshua raised the siege, he pursued those five kings and slaughtered their troops as far as Azekah and Makkedah. At this time the sun stood still over Gibeon and the moon over the valley of Ajalon for almost a whole day until the Israelites were fully avenged of their enemies. On this account Laurentius codomanus observed two things: a) Since Ajalon was less than a mile west of Gibeon, it is very likely that the moon was then past the full and very close to a new moon. b) Since both those great lights stopped and started together, the astronomical account of this is not invalidated by this event. Even as in music, the harmony is not broken, nor do the voices clash if they all rest at the same time and then begin again…” (Pg. 50) He places the Exodus in1491 BC. (Pg. 39)He argues, “Asaridinos appears to have been the same person as Esarhaddon. This is from the similarity in the names and the word of the Holy Scripture, which intimates that he was king of both Assyria and Babylon at the same time. (The Editor adds, “Ptolemy stated Esarhaddon reigned for thirteen, not twelve years. This would make all the dates for the Babylonian kings one year later and create a contradiction between the secular dates for Nebuchadnezzar and the dates derived from the Bible. If you followed Ptolemy’s Canon, the fall of Jerusalem would be later than 588 BC. Ussher was aware of this problem and assumed the interregnum was not a full eight years, but only seven years and a few months. He placed the starting date for Esarhaddon’s reign at one year earlier …” (Pg. 87)He states, “In the fifth month, all the walls of Jerusalem were leveled to the ground. Nebuchadnezzar carried back to Babylon all the remaining people in the city, all those who had formerly defected to him, all the common people of the city, all the treasure of the kind and of his nobles, and the furnishings of the temple. Hence, the people of Judah were carried away our of their own land, four hundred and sixty-eight years after David began to reign over it. These events have been recorded as happening three hundred and eighty-eight years after the separation of the ten tribes from the tribe of Judah, and one hundred and thirty-four years after the destruction of the kingdom of Israel.” [The Editor notes, “This three hundred and ninety years was actually three hundred and eighty-eight full years and part of one year at the beginning of the period and part of one year at the end of the period. This is normal for Jewish reckoning.”] (Pg. 104)He explains that 537 BC was “the year which marked the end of the seventy years of the Babylonian captivity, just as had been foretold by Jeremiah and in line with the prophecy of Isaiah, who had mentioned Cyrus by name. [Isa 44:28, 45:13] He gave permission for all the Jews living anywhere in his empire to return to their own country. He ordered those who returned to rebuild the temple of God, leaving them free to build it as large as they wished. They could use the resources from the king’s treasury, and Cyrus restored all the vessels of the house of God which Nebuchadnezzar had removed from there.” (Pg. 118)In 332 BC, he recounts, “As soon as Alexander had taken Tyre, he marched into Judah…. and subdued all that part of Syria called Syria Palestina… He personally went to fight against those places which would not willingly submit to him… When he was on march to Jerusalem, Jaddua, the high priest, who had been terrified by his former threats and now feared his rage, resorted to God by prayers and sacrifices on behalf of the safety of everyone. God warned him in a dream that he should call a holy day in the city and open the city gates wide. He and the rest of the priests would go out in their priestly garments and all the rest of the people would be dressed entirely in white and accompany him to meet Alexander. When Alexander saw this company coming to him from a distance, he went unaccompanied to the high priest. After he had prostrated himself before that God whose name he saw engraved on the gold plate of the high priest’s mitre, he greeted him. When Parmenion asked the reason for his behavior, he replied that while he was still in Macedonia planning the conquest of Asia, there appeared to him a man clothed like this high priest, who invited him into Asia and assured him of every success in its conquest. The priests went before him as he entered into Jerusalem. He went up to the temple and sacrificed to God in the manner which the priests showed him. They showed him the book of the prophet Daniel, in which it was written that a Greek should come and destroy the Persians. [Dan 8:7,20-21; 11:13] He did not doubt but that he was the one in the prophecy. After this he dismissed the company.” (Pg. 226)In 167 BC, he tells of the defilement of the Temple by Antiochus IV Epiphanes: “Antiochus ordered all the countries that were subject to him to observe the same way of divine worship … as the Greeks under the punishment of death to those who refused… Many Israelites agreed to his religion, sacrificed to idols and profaned the Sabbath… [Antiochus] forced everyone, using torture, to eat unclean meats and to renounce Judaism. However, many of the Israelites were fully resolved not to eat any unclean thing and chose to die… the custom prevailed that all of Mattathias’ five sons, from Judas Maccabeus, to the rest were called by his surname… Antiochus’ officers earnestly exhorted Mattathias… to set an example bey yielding obedience to the king… Mattathias refused to do as he was asked and killed a certain Jew whom he saw sacrificing on the heathen altar… He threw down the altar and after that exhorted all who were zealous of the law to follow him… the king’s commanders pursued them with the garrison of the citadel of Jerusalem… They killed about a thousand people, including their wives and children… When Mattathias and his friends were told of this, they … decided that from then on they would attack the enemy and drive them out.” (Pg. 433-435)In 165 BC, he recounts the story that underlies the Jewish holiday of Chanukah: “Judas [Maccabee] assigned the priests, who knew the law, to cleanse the sanctuary… They repaired the Holy Place and the Holy of Holies… Then, Judas and his brethren and all the congregation of Israel ordained a feast to be observed throughout the whole country of the Jews. The days of the dedication of the altar were to be observed annually with mirth and gladness for eight days…” (Pg. 443)In 64 BC, “Pompey and many others entered the temple and saw those things which was not lawful for anyone but the high priest to see… Pompey… ordered those who had the charge of the temple to purify and cleanse it and to offer their solemn sacrifices to God… Pompey restored the high priesthood back to Hyrcanus, because he had willingly helped him in the siege … Pompey also gave him the kingdom but forbade him to wear a crown…” (Pg. 592)In 48 BC, he notes, “Previously, Cleopatra had pleaded her case before Caesar through other men. As soon as she knew that women were his weakness, she requested that she personally might plead her case before him… Cleopatra fell at Caesar’s feet and asked for her part of the kingdom She was an exceedingly beautiful woman … When Caesar saw Cleopatra and her speak, he at once became her slave… He became Cleopatra’s advocate when previously he was her judge.” (Pg. 645) In 47 BC, “Caesar bragged that he had come to the enemy, he had seen him, and he had conquered him, all on the same day and in the same hour. In his letters to Rome, he wrote these three words to his friend Amanitius: VENI, VIDI, VICI, I came, I saw, I conquered.’” (Pg. 657) But in 44 BC., “the senators stabbed [Caesar] and he receive twenty-three wounds… Thus he, who had fought in fifty battles, was killed in that Senate by a number of the senators he himself had chosen.” (Pg. 665)In 41 BC, “Mark Antony was splendidly entertained by Cleopatra… Antony gave himself over to luxurious living with Cleopatra and the Egyptians. He whiled his time away, even to the point of utter destruction… Cleopatra was with him day and night. She played dice with him, drank with him, hunted with him and watched him exercising himself in the skillful use of his weapons.” (Pg. 700)In 40 BC, after Herod was given the kingdom of Israel, “Antigonus talked to Silo and the Romans. He told them that it was unjust to give the kingdom to Herod, who was not of the royal family, and only an Idumean, that is, a half-Jew. By custom it ought to be given to the priests.” (Pg. 706) In 16 BC, “the priests completed the building of the temple… [which] contained the Holy of Holies. This took about eighteen months, during which time it was reported that it never rained in the day, but only at nights. IN the following years, the porches, the ranges and the rest of the buildings around the temple were all completed… the prevailing opinion of the Jews was that the temple of Zerubbabel, and this one of Herod, were rightly considered to be the same building.” (Pg. 767)He places Jesus’ birth in 5 BC (pg. 779), and the “beginning of his gospel” in 26 AD, and his baptism by John in 27 AD. (Pg. 803) Then of 30 AD, he asserts, “Now we have arrived at the public ministry of Christ, whose acts we have recorded according to the four distinct Passovers, which we can gather from the harmony of the four gospels… only Matthew neglected the order of time, which is constantly observed by the other three gospels… The First Passover of the Ministry of Christ [Jn 2:13], From which the first year of the seventieth and last week of Daniel begins, in which the covenant is confirmed with many.” (Pg. 805)Ussher is ridiculed in the popular and scholarly press these days for his identifying a specific year and date of the Creation. But he makes a faithful reconstruction of the biblical chronology (but even the most conservative scholars admit that there are “gaps” in the genealogies in Genesis, etc., and that they only carry one up to the Flood in detail, and then up to the destruction of the Temple by Nebuchadnezzar). (Fellow churchman John Lightfoot identified the Creation as taking place in 3928 BC.)And Ussher shows an admirable knowledge of secular history, and does a very credible correlation and reconciliation of its dates with the biblical data. (Famed evolutionist Stephen Jay Gould said in his essay ‘Fall in the House of Ussher’---which is reprinted in Gould’s book Eight Little Piggies---that Ussher’s work “was both honorable and interesting.”)Bottom line: If you want to actually read Ussher’s book, rather than sarcastic parodies of it, this is an excellent edition of it. (My only complaint is that sometimes the editorial comments are too-directly incorporated into Ussher’s text, resulting in some confusion as to who the writer is. Footnoting would have been better, in many cases.)See all 2 customer reviews... Annals of the World: James Ussher's Classic Survey of ... Annals of the World: James Ussher's Classic Survey of World History By James Ussher Larry Pierce Marion ... 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