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      "body": "The archaeological investigations in the area where the events narrated in the Bible take place have as an added result the verification of the facts, places and characters that appear cited in the different books that make up the Bible. [Citation needed] It has even been reached create the term of biblical archeology to denominate a part of the archeology that is in charge of studying the places indicated in the Bible. [citation needed]\n\nThere are several cases in which archaeological discoveries have indicated congruence with biblical facts or characters. Among those discoveries are the following:\n\nKing Sargon II of Assyria. This character, which appears in Isaiah 20: 1, could not be confirmed until in 1843 the ruins of his palace were discovered. There were writings in which the conquests of the cities of Samaria and Ashdod that also appear in the book of Isaiah are reported. [Citation needed]\nJoaquin, king of Judah The discovery of the tablets of Babylon allowed the confirmation of the existence of King Joaquín de Judah and his five children who appeared named in the Second Book of Kings and the First Book of Chronicles. [Citation needed]\nThe seal of Yehujal. In 2005 the archaeologist Eilat Mazar discovered a clay seal in which was named Yehujal (Jehucal or Jucal), a Jewish official named in the book of Jeremiah. [Citation needed]\n\nFindings in Nineveh. In the palace of Sennacherib there is a bas-relief showing the Assyrian troops taking captives to the Israelites after the fall of Lachish, a fact recounted in the Second Book of Kings.30 The pieces known as the Annals of Sennacherib relate the events that took place. during the reign of Hezekiah and this same character. It is also curious how in the list of cities conquered by the Assyrians Jerusalem does not appear, which agrees with the biblical account that they were defeated at their doors, 31 just as the murder of Sennacherib is reported, which are included in the Second Book of the Kings, chapter 19, verse 37 (Also in 2 Chronicles 32:21 and in Isaiah 37: 37-38) .32 33 \"And it came to pass, as he bowed down in the house of Nisroch, his god, Adramélec and Sarézer , their children, they overthrew themselves by the sword, and they themselves escaped to the land of Ararat. And Esarhaddon his son began to reign instead of him. \" (2 Kings 19:37) .34 Also mentioned in Isaiah 37: 37-38.35 Verse 38 is identical to 2 Kings 19: 37.36 Sennacherib did not die immediately after arriving in Nineveh; Apparently, this could happen about twenty years later. It depends on Assyrian and Babylonian records of dubious reliability. There is an inscription of his son Esar-hadon confirming his murder and escape to the land of Ararat. -Ancient Records of Assyria and Babylonia, by D. Luckenbill, 1927, volume 2, pages 200, 201.\nThe Cylinder of Ciro. It was found in Sippar, near Baghdad (Iraq). It narrates the conquest of Babylon by Cyrus the Great. Some see in the story of Isaiah 13: 1,37 13: 17-19,38 and 44: 26-45: 339 the prophecy of the destruction of Babylon by Cyrus. Also in the cylinder is the policy of Ciro to let the deported peoples return to their homeland, as happened with the Israelites. The long and difficult journey of return of the Israelites to Judah and Jerusalem could last about four months, according to Ezra 7: 9.40. They would have arrived on the seventh month (Tisri) of 537 a.C. (Ezra 3: 1-6) .41 </ ref>\nArcheology has also provided interesting discoveries regarding the conformation of the biblical texts themselves. [Citation needed] The discoveries of the Gospel of Thomas and the Gospel of Philip, for example, reinforced the Q Hypothesis. [Citation needed] A few scholars they are inclined to think that the Gospel of Thomas is older than the canonical 4 and that like Matthew and Luke, he had Q as a documentary source. [citation needed] According to those who support the hypothesis of Source Q, the Gospels more old ones would be collections of sayings of Jesus that would not narrate the crucifixion or the resurrection, but would worry about keeping the record of the Master's teachings. [citation needed]\n\n![arqueologia_biblica_2.GIF](https://steemitimages.com/DQmS4dMYrf9v3Lk8d8Tzbp81ZmNTGyFaBGmkXbhqZg3Au16/arqueologia_biblica_2.GIF)",
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      "body": "The Bible is a collection of texts that were originally separate documents (called \"books\"), written first in Hebrew, Aramaic and Greek for a very long period and then gathered to form the Tanakh (Old Testament for Christians) and then the new Testament. Both testaments form the Christian Bible. In itself, the texts that make up the Bible were written over approximately 1000 years (between 900 BC and 100 AD). The oldest texts are found in the Book of Judges (\"Song of Deborah\") and in the so-called E (tradition elohísta) and J (Yahwist tradition) of the Torah (called Pentateuch by Christians), which are dated in the time of the two kingdoms (10th to 8th centuries BC). The oldest complete book, that of Hosea, is also from the same period. The Jewish people identify the Bible with the Tanach, for which it has no meaning and the denomination as Old Testament is not accepted because it does not accept the validity of the New Testament.\n\nThe canon of the Bible that we know today was sanctioned by the Catholic Church, under the pontificate of San Damaso I, at the Synod of Rome in 382, ​​and this version is the one that Jerónimo de Estridón translated into Latin. This canon consists of 73 books: 46 constitutive of the so-called Old Testament, including 7 books currently called Deuterocanónicos (Tobit, Judit, First book of the Maccabees, Second book of the Maccabees, Wisdom, Ecclesiasticus (Sirácida), and Baruc) -which have been contested by Jews and Protestants - and 27 of the New Testament. It was confirmed in the Council of Hippo in the year 393, and ratified in the Council III of Carthage (in the year 397), and the IV Council of Carthage, in the year 419.\n\nWhen Protestant reformers challenged it, the Catholic canon was again confirmed by a dogmatic declaration, defined at the fourth session of the Council of Trent, April 8, 1546. The doctrinal definitions of the Council of Trent were not recognized or assumed by many. Protestants, emerged from the sixteenth century, or by different denominations linked to Protestantism emerged from the nineteenth century. The canon of Orthodox Christian Bibles is even broader than the Catholic biblical canon, and includes Psalm 151, the Manasseh Prayer, the Third Book of Ezra, and the Third Book of the Maccabees. In addition to these, the Fourth Book of Ezra and the Fourth Book of the Maccabees are also listed as appendices in many important versions and editions of the Orthodox Christian Bible.\n\nThe Old Testament narrates mainly the history of the Hebrews and the New Testament the life, death and resurrection of Jesus, his message and the history of the first Christians. The New Testament was written in the Koine Greek language. In him the Old Testament of the version of the Seventies is frequently mentioned, translation to the Greek of the Old Testament realized in Alexandria (Egypt) in III century; a. C.\n\nFor believers, the Bible is the word of God, of divine inspiration, although its wording was made through elected men who used their faculties as true authors. It is an eminently spiritual work that believers interpret as God's way of revealing himself and manifesting his will for the salvation of humanity, in addition to his character and attributes\n\nFor Christian believers, the Bible is the main source of faith and doctrine in Christ. In the sixteenth century the different movements of the Protestant Reformation began to experience a high wear and tear in philosophical discussions and to separate themselves from each other; to diminish this problem the principle called \"single writing\" was defined, which means that only the Bible can be considered a source of Christian doctrine. For the Catholic Church, in addition to the Bible, tradition is also the doctrinal source, the teachings of the Fathers of the Church (disciples of the apostles), and the decisions issued by the Councils. This divergence between Christians intensified after 1870, when Pope Pius IX promulgated the Constitution Pastor Aeternus, of Vatican Council I, which reaffirms the Papal Primate and proclaims the infallibility of the Supreme Pontiff in matters of faith, morals and Christian doctrine (dogma de papal infallibility) when he speaks ex cathedra (July 18, 1870) as the only \"successor of Peter\" and, consequently, \"custodian and depository of the keys of the Kingdom of Heaven\" -. While Protestant Christians reject this assertion and consider Jesus Christ as the only head of the church. For both parties this great difference is no longer considered only in philosophical or religious terms, but as divine designs embodied and established in the Bible itself.\n\nFor Orthodox Jews, of course, the New Testament has no validity. Rabbinical Judaism considers the Talmud as a source of doctrine, while the Karaites defend the Tanakh as the only source of faith since the 8th century.\n\nLa Biblia es una recopilación de textos que en un principio eran documentos separados (llamados «libros»), escritos primero en hebreo, arameo y griego durante un periodo muy dilatado y después reunidos para formar el Tanaj (Antiguo Testamento para los cristianos) y luego el Nuevo Testamento. Ambos testamentos forman la Biblia cristiana. En sí, los textos que componen la Biblia fueron escritos a lo largo de aproximadamente 1000 años (entre el 900 a. C. y el 100 d. C.). Los textos más antiguos se encuentran en el Libro de los Jueces («Canto de Débora») y en las denominadas fuentes E (tradición elohísta) y J (tradición yahvista) de la Torá (llamada Pentateuco por los cristianos), que son datadas en la época de los dos reinos (siglos X a VIII a. C.). El libro completo más antiguo, el de Oseas es también de la misma época. El pueblo judío identifica a la Biblia con el Tanaj, para el que carece de sentido y no es aceptada la denominación como Antiguo Testamento al no aceptar la validez del Nuevo Testamento.\n\nEl canon de la Biblia que conocemos hoy fue sancionado por la Iglesia católica, bajo el pontificado de san Dámaso I, en el Sínodo de Roma del año 382, y esta versión es la que Jerónimo de Estridón tradujo al latín. Dicho canon consta de 73 libros: 46 constitutivos del llamado Antiguo Testamento, incluyendo 7 libros llamados actualmente Deuterocanónicos (Tobit, Judit, Primer libro de los Macabeos, Segundo libro de los Macabeos, Sabiduría, Eclesiástico (Sirácida), y Baruc) —que han sido impugnados por judíos y protestantes— y 27 del Nuevo Testamento. Fue confirmado en el Concilio de Hipona en el año 393, y ratificado en el Concilio III de Cartago (en el año 397), y el IV Concilio de Cartago, en el año 419.\n\nCuando reformadores protestantes lo impugnaron, el canon católico fue nuevamente confirmado por medio de una declaración dogmática, definida en la cuarta sesión del Concilio de Trento, del 8 de abril de 1546. Las definiciones doctrinales del Concilio de Trento no fueron reconocidas ni asumidas por muchos protestantes, surgidos a partir del siglo XVI, ni por distintas denominaciones vinculadas al protestantismo surgidas a partir del siglo XIX. El canon de las biblias cristianas ortodoxas es aun más amplio que el canon bíblico católico, e incluye el Salmo 151, la Oración de Manasés, el Tercer libro de Esdras y el Tercer libro de los Macabeos. En adición a estos, el Cuarto libro de Esdras y el Cuarto libro de los Macabeos figuran, asimismo, como apéndices en muchas importantes versiones y ediciones de la Biblia cristiana ortodoxa.\n\nEl Antiguo Testamento narra principalmente la historia de los hebreos y el Nuevo Testamento la vida, muerte y resurrección de Jesús, su mensaje y la historia de los primeros cristianos. El Nuevo Testamento fue escrito en lengua griega koiné. En él se cita con frecuencia al Antiguo Testamento de la versión de los Setenta, traducción al griego del Antiguo Testamento realizada en Alejandría (Egipto) en el siglo III a. C.\n\nPara los creyentes, la Biblia es la palabra de Dios, de inspiración divina, aunque su redacción se realizó a través de hombres elegidos que usaron de sus facultades como verdaderos autores. Se trata de una obra eminentemente espiritual que los creyentes interpretan como la forma que tuvo Dios de revelarse a sí mismo y manifestar su voluntad de salvación de la Humanidad, además de su carácter y atributos.\n\nPara los creyentes cristianos, la Biblia es la principal fuente de fe y doctrina en Cristo. En el siglo XVI los diferentes movimientos de la Reforma protestante comenzaron a experimentar un alto desgaste en discusiones filosóficas y a separarse unos de otros; para menguar este problema se definió el principio llamado «sola escritura», que significa que solamente la Biblia puede ser considerada fuente de doctrina cristiana. Para la Iglesia católica, además de la Biblia, también son fuente doctrinal la tradición, las enseñanzas de los Padres de la Iglesia (discípulos de los apóstoles), y las decisiones emanadas de los Concilios. Esta divergencia entre cristianos se intensificó después de 1870, cuando el papa Pío IX promulgó la constitución Pastor Aeternus, del Concilio Vaticano I, que reafirma el Primado papal y proclama la infalibilidad del sumo pontífice en asuntos de fe, moral y doctrina cristiana (dogma de la infalibilidad papal) cuando habla ex cathedra (18 de julio de 1870) en cuanto único «sucesor de Pedro» y, consecuentemente, «custodio y depositario de las llaves del Reino de los Cielos»—. Mientras que los cristianos protestantes rechazan esta aseveración y consideran como cabeza única de la iglesia a Jesucristo. Para ambas partes esta gran diferencia ya no es considerada tan solo en términos filosóficos o religiosos, sino como designios divinos plasmados y asentados en la Biblia misma.\n\nPara los judíos ortodoxos, por supuesto, el Nuevo Testamento no tiene validez. El judaísmo rabínico considera como fuente de doctrina el Talmud, mientras los caraítas defienden desde el siglo VIII el Tanaj como única fuente de fe",
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