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Continue The authoritative text of Tanah for Rabbinical Judaism Part series on canons and books by Tanah Nevi'im Christian Biblical Canons of the (OT) (NT) Deuternonica Antilegomen Chapters and poems of Apocryph Jewish OT NT Authorship and development Originally published as The Old Testament Canon Canon Composition author Tori Mosaic Pauline Messages Petrin Messages Johannina Translations and manuscripts Samaritan Torah Scrolls Masoretic text Targumim Gothic Bible Biblical Research Archaeology Artifacts Dating Historic Internal Sequence People Places Names Rahlfs' Septuagint Synoptic Problem NT Textual Category Historical Textual Form Editorial Canonical Interpretation of Hermeneutics Allegorical Interpretation Historical-Grammatical Method Literal Prophecy Inspiration Inspiration Humor Violence Alcohol Ethics Women's Slavery Muhammad Homosexuality Death Penalty Incest Rape Sex Snakes Conspiracy Conspiracy Perspectives Gnostic Islamic Koran is an authoritative (נוסח המסורה) (Infallibility Criticism Bible Description associated with the themes of the Bible portal (en) Bible book Papyrus Nash (II century BC) contains a portion of the home-ory text, in particular the Ten Commandments and the prayer of Hema . The Masoretic Text (MT or M Hebrew Aramaic text of 24 books by Tanah in rabbinical Judaism. The masoretic text defines the Jewish canon and its exact letter, with its vocalization and accentuation, known as the masora. It was mostly copied, edited and distributed by a group of Jews known as Masoretes between the 7th and 10th is widely relevant to the entire (מסורת .alt ,מסורה) centuries of the General Era (CE). The oldest surviving manuscripts date back to the circa 9th century. The (once the oldest known full copy, but since 1947 is missing the Torah) dates back to the 10th century. The Hebrew word Mesora chain of Jewish tradition (see Oral Torah), which is claimed by (Orthodox Judaism) to remain unchanged and infallible. Referring to the masoetic text, mesora specifically means diacritic markings of the text of the Hebrew Scriptures and brief marginal notes in the manuscripts (and later prints) of Tanah, which mark textual details, usually about the exact spelling of words. Modern scholars and believers seeking to understand the writings of the Old Testament use a number of sources other than the masoretic text. These include early translations into Greek (Septuagint) and Syrian (Peshitta), Samaritan Pentateuh, and quotations from rabbinical manuscripts. Most of them are older than the oldest A massive text, and sometimes to present noticeable differences. Which of the three well-known versions (Septuagint, Masoretic Text, ) is closest to the theoretical Urtext being challenged. The text of the Dead Sea Scrolls and Pescitta is somewhat read between the masoretic text and the old Greek text. Although those who agree with the masoretic text are not much different from some of the cumrans at the beginning of the 2nd century, it has many differences, both large and smaller, compared to the manuscripts of Septuagint, a Greek translation (approximately 1,000 years older than MT from the 3rd to 2nd century BC) of the more ancient Hebrew Scripture, which was in popular use by Jews in and the Holy Land (and corresponds to quotes in the New Testament of , especially The Apostle Paul). The recent discovery of a short fragment of Leviticus extracted from the ancient En Gedi scroll dating back to carbon in the 3rd or 4th century AD is completely identical to the masoretic text. The masoetic text was used as the basis for translations of the Old Testament in Protestant , such as the and the American standard version and (after 1943) for some versions of Catholic Bibles, replacing the Vulgate translation, although Vulgate itself had already been revised in light of the masoretic text in the 1500s. Origin and transmission Relationship between various significant ancient manuscripts of the Old Testament (some defined by their sigla). Mt here denotes a masoretic text; LXX, original Septuagint. The Talmud and Karaite manuscripts state that a standard copy of the was kept at the court of the Temple for the benefit of copywriters; among the officers of the Temple were paid correctors of biblical books (Talmud, treatise Ketubot 106a). This copy is mentioned in the Letter of Aristia (No. 30; comp. Blau, Studien zum Althebr. Buchwesen, p. 100), in statements of Philo (preamble to his Analysis of the political constitution of the Jews), and in Josephus (Contra Ap. i. 8). The Talmudic story, perhaps from an earlier time, suggests that three Torah scrolls were found at the temple's court, but were at odds with each other. The differences were then resolved by a majority of the three. The second temple period The discovery of the Dead Sea Scrolls in Kumran, dating from 150 BC to 75 AD, shows that during this period there was no scrupulous uniformity of the text, which was so emphasized in later centuries. According to Menachem Cohen, the Dead Sea Scrolls resolved these issues by showing that there is indeed a Hebrew text on which the Septuagint translation was based and which was significantly different from the MT received. Scrolls show numerous small variations in orthography, as in relation to later masoretic and between her. It is also evident from notes of corrections and alternatives that scribes felt free to choose according to their personal taste and discretion between different readings. However, despite these variations, most of the fragments of Kumran can be classified as closer to the masoret text than to any other text group that has survived. According to Lawrence Schiffman, 60% can be classified as proto-masoretic type, and another 20% is a kumran style with a base in proto-masoretic texts, compared to 5% proto-Samaritan type, 5% Septuagintal type, and 10% non-aligned. Joseph Fitzmier noted, in particular, the following concerning the finds in the cave Of Kumran 4: Such ancient river-insional forms of Old Testament books testify to the unexpected textual diversity that once existed; these texts deserve much more study and attention than they have been provided so far. Thus, the differences in Septuagine are no longer considered the result of a bad or tendentious attempt to translate Hebrew into Greek; rather, they indicate another pre-Christian form of the Jewish text. On the other hand, some fragments most accurately corresponding to the masoret text were found in Cave 4. The rabbinical period Emphasis on the smallest details of words and spelling, already used among Pharisees as the basis for reasoning, reached its peak on the example of Rabbi Akiva (died 135 AD). The idea of the ideal text, consecrated in its sleepy manner, quickly spread through Jewish communities through supporting statements in Halah, Aggad and Jewish thought; and with it increasingly forceful restrictions that deviation even in one letter would render the Torah scroll invalid. It is reported that very few manuscripts survived the destruction of Jerusalem in 70 AD, and this drastically reduced the number of options in circulation, and gave new urgency that the text should be preserved. New Translations into Greek were also made. Unlike Septuagint, large-scale deviations in the sense between the Greek Aquila of Sinop and Theodosia and what we now know as the masoret text are minimal. Detailed variations between the various Hebrew texts that are used still clearly existed, as evidenced by the differences between the modern masoret text and the versions mentioned in Gemara, and often even the halachic midrashima based on spelling versions that do not exist in the current Masoretic text. The era of Masoretes Current got the text finally achieved predominance through the reputation of the Masoretes, a school of scribes and Torah scholars working between the 7th and 11th centuries, based mainly in the cities of Tiberias, Jerusalem, and in under Rashidun, Umayyad, and Abbasid caliphates. According to Menachem Cohen, these schools accuracy and control errors of their copying methods that their texts have established power over everyone else. Differences remained, sometimes reinforced by systematic local differences in pronunciation and cantillation. Each village, following the tradition of its school, had a standard code that embodies his testimony. In Babylonia, Sura's school was different from the School of Nehardia; similar differences existed in the schools of the Land of Israel in relation to schools in Tiberias, which in later times increasingly became the main place of instruction. During this period, living traditions ceased, and mamorets usually followed one or the other school in the preparation of their codes, but studied the standard codes of other schools and carried away their differences. Ben Usher and Ben Naftali In the first half of the 10th century, Aaron bin Moses bin Asher and Ben Naftali were the leading Mazoretes in Tiberias. Their names have become a symbol of variations between masoretes, but the differences between bin Usher and bin Naftali should not be exaggerated. There are hardly any differences in consonants between them, although they differ more in vocalization and accents. In addition, there were other authorities, such as Rabbi Pinhas and Moshe Mohah, and Ben Asher and bin Naftali often agree against these others. In addition, it is possible that all variations found among the manuscripts eventually came to be seen as disagreements between these figures. Ben Usher wrote a standard code (Aleppo Codex) that embodies his opinion. Bin Naftali probably did, too, but he didn't survive. It has been suggested that there has never been an actual bin Naftali; rather, the name was chosen (based on the Bible, where Usher and Naftali are the younger sons of Silfa and Bilh) to mark any tradition different from the Ben Usher tradition. (quote needed) Ben Usher was the last of the outstanding Masoretes family stretching back in the second half of the 8th century. Despite the rivalry between ben Naftali and the opposition of Saadiya Gaon, the most prominent representative of the Babylonian School of Criticism, the Ben Usher Code became a recognized standard text of the Bible. See the Aleppo Codex, the Cairensis Codex. Most secular scholars conclude that Aaron bin Usher was a punishment, although there is evidence against this view. (d) (e) In the , two rival authorities, Ben Usher and bin Naftali, almost brought Mazora to closure. Very few additions were made by later Masoretes, stylized in the 13th and 14th centuries Naḳdanim, who revised the work of copywriters, added vowels and accents (usually weaker ink and a thin pen) and often Masorah. Significant influence on the development and distribution of Masoret literature was carried out in the eleventh, twelfth and Franco-German School of Tosafists. Rabbi Gersh bin Judah, his brother Mashir bin Judah, Joseph ben Samuel Bonfils (Tob 'Elem) of Limoges, Rabbeinou Tam (Jacob bin Meir), Menachem ben Perez of Joigny, Perez ben Elijah Corbeil, Marna, Judas bin Isaac Messer Leon, Meir Spira, and Rabbi Meir Rothenburg made masoretic compilations, or additions to the subject, which are more or less often mentioned in the Masora See also: Tiberian Vocalization Page from the Aleppo Code, showing extensive marginal annotations. According to a long tradition, the ritual of Sefer Torah (The Torah Scroll) could contain only the Jewish consonant text - nothing was addicted, nothing was taken away. Masoretic codes, however, provide extensive additional material, called masorah, to show correct pronunciation and cantillation, protect against scribble errors, and annotate possible options. Thus, manuscripts include vowels, pronunciations and accents of stress in the text, short annotations in the side fields and longer longer extensive notes at the upper and lower edges and collected at the end of each book. These notes were added because the Masoretes recognized the possibility of human error in copying the Hebrew Bible. The Masoretes did not work with the original Jewish Bible manuscripts and the corruptions had already crept into the version they copied. The etymology of the Hebrew word masor is taken surrender and acquired the general meaning of tradition. The מסר from the Book of 20:37 and means legs initially. The fixation of the text was considered in the nature of the light on its exposition. When Masora became a traditional discipline over time, the term became associated with the verb language and form of the language of Masoretic notes are mostly Aramaic, but partly Hebrew. Masoretic annotations are in various forms: a) in individual works, such as Okla we-Ohla; (b) In the form of notes written in the margins and at the end of the codes. In rare cases, notes are written between the lines. The first word of each biblical book is also usually surrounded by notes. The latter are called the Primary Mazora; notes on the side fields or between columns are called Small (Masora parva or Mp) or Inner Masora marginalis; and those on the lower and upper edges, The Large or Outer Masora (Masora magna or Mm.Mas.M.). The name Big Masora sometimes applies to lexically arranged notes at the end of the printed Bible, commonly called the Final Mazora, or Masora completes the work, or Masoretic Consent. (quote necessary) Small Masora consists of brief notes referring to marginal readings to statistics showing the number of times a certain form is found Scripture, complete and defective spelling, as well as abnormally written letters. Big Masora is more abundant in its notes. The final Masora includes increasingly long columns for which space cannot be found in the text field, and is arranged in alphabetical order in the form of consent. The number of notes that the marginal Masora contains is due to the number of available places on each page. In the manuscripts, it also changes depending on the speed with which the copywriter was paid, and the whimsical shape he gave to his brilliance. Accordingly, there was an independent Babylonian masora, which differed from the Palestinian in terms of terminology and to some extent in order. Masora is brief in style with an abundance of abbreviations requiring a significant amount of knowledge to fully understand them. It is only natural that a later generation of scribes will no longer understand the notes of Masoretes and consider them unimportant; by the late Middle Ages they were reduced to the simple decoration of manuscripts. It was Jacob bin Chayim who restored clarity and order to them. In most manuscripts, there are some discrepancies between the text and the masora, which indicates that they were copied from different sources or that one of them has copy errors. The absence of such discrepancies in the Aleppo Code is one of the reasons for its importance; The scribe who copied the notes, presumably Aaron bin Moses bin Usher, probably wrote them initially. (quote necessary) Numerical Masora In classical antiquity the copywriter was paid for their work according to the number of verses (verse lines). Since the prosaic books of the Bible were almost never written in verse, copy to estimate the amount of work, had to count the letters. For the masoretic text, such statistical information, more importantly, also ensured the accuracy of the transmission of text with the production of subsequent copies, which were made by hand. (quote needed) So the Masoretes contributed numerical Masorah. These notes are traditionally divided into two main groups, the marginal Masora and the final Masora. The marginal Masora category is further divided into Masora Parva (little Masora) on the outer side fields and the magna Masora (large Masora), traditionally located at the top and bottom of the text. (quote needed) Masorah parva is a set of statistics in the outer side fields of the text. In addition to simply counting letters, Masorah parva consists of statistics on the use of words similar to the documentation for expressions or specific phraseology, observations of complete or defective writing, references to The Tsetiv- Cere readings, and more. These observations are also the result of a passionate zeal to ensure that the sacred text is accurately transmitted. (quote is necessary) Although often cited as very accurate, frequency notes in the field of the Leningradiaensis Codex contain several errors. Magna Masora, in moderation, is the extended steam of Masora. Biblia Hebraica Stuttgartensia (BHS) includes a machine, turning the reader to a large Masore, which is printed separately. The final Masora is at the end of the biblical books or after certain sections of the text, for example, at the end of the Torah. It contains information and statistics about the number of words in the book or section, etc. So the book of Leviticus 8:23 is the average verse in the Pentathuch. The juxtaposition of manuscripts and the mutilation of their differences provided material for text-critical Mazora. The close bond that existed in the old days (from Soferim to Amorima inclusive) between the teacher of tradition and Masorele, who often united in one person, explains the exegetical masor. Finally, the invention and introduction of the graphic system of vocalization and accentuation gave birth to the Grammatical Masora. The most important of the masoretic notes are those detailed in Ceres and Ketiv, which are located in the Masora parve on the outer edges of BHS. Given that Masoretes will not change the sacred consonant text, Ketiv-Seer notes, was a way of correcting or commenting on the text for a number of reasons (grammatical, theological, aesthetic, etc.), considered an important copywriter. The text fixation The earliest works of Masoretes included standardizing the division of text into books, sections, paragraphs, poems and provisions (probably chronologically listed here); fixation of retography, pronunciation and cantillation; Introduction or final adoption of square characters with five final letters; some textual changes to protect against blasphemy and the like (although these changes may pre-21 Masoretes - see Tikkune Soferim below); listing letters, words, poems, etc., as well as replacing some words with others in public reading. Since no additions to the official text of the Bible were allowed, early mamoretes accepted other expediencies: for example, they marked different separations at intervals and gave instructions on halactic and aggaic teachings full or defective spelling, abnormal forms of letters, dots and other signs. Marginal banknotes were only allowed in private copies, and the first mention of such notes is in the case of R. Meer (c. 100-150 AD). Scribal emendations - Tikkune Soferim Home article: Tiqqun soferim Early rabbinical sources, since about 200 AD, mention several passages of Scripture in which i.e. to avoid anthropomorphism and anthropopathism. Rabbi Simon ben Pazzi (3rd century) calls these ,(כנה הכתוב) the conclusion is inevitable that ancient reading should be different from the current text. The explanation for this phenomenon was given in the expression of scripture using euphemistic readings the emination of scribes (Tikkune Soferim; Midr's Genesis Rabba xlix. 7), suggesting that the Scribes have indeed made a difference. This view was adopted later by Midrash and by most Masoretes. In the masoretic works these changes are attributed to Ezra; Ezra and Nehemiah; Ezra and was understood differently by various scientists. Some consider it (תקון סופרים) Soferimu; or Ezra, Nehemiah, zacharia, Haggayu and Baruhu. All these prohibitions mean the same thing: that the changes were supposed to have been made by the people of the Great Synagogue. The term Tikkun Soferim a correction of the biblical language sanctioned by Soferim for homietic purposes. Others believe that this means a mental change made by original writers or edited writers; i.e. the latter has shrunk from writing a thought that some readers might expect them to express. Alleged emendations have four common types: Removing indecent expressions used in relation to ; for example, replacing (bless) (curse) in certain passages. Protection of ; for example, replacing Elohim or Adonai with YHWH in some passages. Removing the use of the names of the pagan gods, for example, changing the name Ishbal to Ish-Boshet. Maintaining the unity of divine worship in Jerusalem. Mikra and ittur Among the early technical terms used in connection with the activities of the Pistsov are Mikra Soferim and Ittur Soferim. In geonic schools, the first term was taken to refer to certain vowel changes that were made in words in the pause or after the article; secondly, the cancellation in a few excerpts from The Waw, where it was some were misread. The objection to this explanation is that the first changes will fall under the general head of pronunciation fixation, and the second under the head of Ceres and Ketiva (i.e. What is read and What is written). Therefore, ancient, as well as modern scientists offered various explanations, not having, however, sufficient success in providing a completely satisfactory solution. Suspended letters and dotted words there are four words with one of their was inserted to turn Mosheh into Menasheh (נ) of the veneration of Moses; instead of saying that Moses' grandson had become an idolatrous priest, a suspended letter from a nun משה Judges 18:30), is related to the change of the original) מנשה ,letters suspended above the line. One of them (Manasseh). The origin of the other three (Psalms 80:14; Work 38:13, 38:15) is questionable. According to some, they are due to erroneous majuscular letters; according to others, they later inserted the initially omitted weak In fifteen passages in the Bible, some words are stigmatized; i.e. dots appear above the letters. (Genesis 16:5, 18:9, 19:33, 33:4, 37:12, Numbers 3:39, 9:10, 21:30, 29:15, Deuteronomy 29:28, 2 Samuel 19:20, Isaiah 44:9, Ezekiel 41:20, 46:22, Psaloms 27:13) Points Value disputed. Some hold them to be wash marks; others believe that they indicate that some of the collected manuscripts did not have stigmatized words, hence that reading is questionable; others claim that they are merely a mnemonic device for the homoletical explanations that the ancients had associated with these words; finally, some argue that the dots were designed to protect against the omission of textual elements by copywriters, which, at first glance or after comparison with parallel passages, seemed redundant. Instead of dots, some manuscripts show strokes, vertical or horizontal. The first two explanations are unacceptable because such erroneous testimony will belong to Ceres and Ketiv, who, written in some inverted way. The exact form varies between ,(נ) if in doubt, will accept most of the manuscripts. The last two theories have an equal probability. Inverted letters In nine passages of masoretic text are signs commonly called inverted nuns because they resemble a nun of the Jewish letter different manuscripts and print editions. In many manuscripts, masorets find a reverse nun called a hafuch nun. In some earlier printed editions they are displayed as a standard nun upside down or rotated because the printer did not want to bother to develop a character that would only be used nine times. Recent scientific editions of the masoretic text show the reverse nun described by the masorets. In some manuscripts, however, other symbols are sometimes found instead. They are sometimes referred to in rabbinical literature as simaniyot (markers). The main set of inverted nuns is around the text of Chimes 10:35-36. Mishna notes that this text is 85 letters long and dotted. This demarcation of this text leads to the later use of inverted monastic markings. Saul Lieberman demonstrated that such markings can be found in ancient Greek texts, where they are also used to refer to short texts. In the medieval period, inverted nuns were actually inserted into the text of the early rabbinical Bible published by Bomberg in the early 16th century. The Talmud records that the markings surrounding Numbers 10:35-36 are believed to mean that the 85-letter text was not in its place. Bar Kappara believed that the Torah known to us consisted of seven volumes in Jemara: The seven pillars by which Wisdom built its home (until 9:1) are the seven Books of Moses. Exodus and Leviticus and Deuteronomy as we know them, but the numbers were three separate volumes of Numbers 1:1-10:35 followed by numbers 10:35-36 and the third text from there to the end of the Numbers. The 85 letters of the text also say it is denoted because it is a model for the smallest letters, which are text that could be saved from fire because of its holiness. The story of Mazora's story Mazora's story can be divided into three periods: (1) the creative period, from its beginning to the introduction of vowels; (2) reproductive period, from the introduction of vowels to the printing of Masor (1525); (3) critical period, from 1525 to the present. Materials for the history of the first period are scattered with observations in the Talmudic and Midrash literature, in post-talmukic treatises of Masseket Sefer Tora and Masseket Soferim, as well as in the masoric chain of traditions found in bin Usher in Diḳduḳe Ha Keamim, No. 69 and elsewhere. A critical study by Jacob bin Hayim ibn Adoniji, with a huge number of manuscripts, systematized his material and organized Masor in the second edition of the Bomberg Bible (Venice, 1524-1525). Aside from the introduction of Masorah in the field, he drew up at the end of his Bible the consent of masoretic glosses for which he could not find a place in a marginal form, and added a detailed introduction - the first treatise on Masorah ever created. Due to its widespread and, despite numerous errors, this work is often regarded as a text vessel of Masora. It was also used to translate the Old Testament English for King James's version. Near Ibn Adonia, masorah's critical study was the most advanced Elia Levita, who published his famous Massoret ha-Massoret in 1538. Tiberias of the elder Johann Bakstorf (1620) made Levita's research more accessible to Christian audiences. The eighth introduction to the Walton Bible is largely a reworking of Tiberius. Levita composed also an extensive masoretic concert, Sefer ha-zikronot, which still lies in the national library at Paris unpublished. The study is also the debt of R. Meer b. Todros ha-Levy (RaMaH), who in the 13th century wrote his Sefer Massoret Seyag la Tora (corrected by Ed. Florence, 1750); Menaham Lonzano, who wrote a treatise on Masore Pentatuch called Or Torah; and, in particular, the Jedi nordzi, whose Minyat Shai contains valuable masoeptic notes based on careful study of manuscripts. The Dead Sea Scrolls shed new light on the history of the masotic text. Many of the texts found there, especially from Masada, are very similar to the masoretic text, suggesting that the ancestor of the masoretic text did exist in the 2nd century BC. However, other texts, including many Those from Kumran differed significantly, pointing out that the masotic text was just one of a diverse set of biblical scriptures (Lane Fox 1991:99-106; Tov 1992:115). Among the rejected books of both the Jewish and Catholic canons was found the Book of Enoch, The Public Rule (1sC) and the War of the Sons of Light against the Sons of Darkness (1'M). A recent find found that a fragment of the scroll was identical to Masoreth Text. The 1,700-year-old En-Gedi scroll was found in 1970, but its contents were not reconstructed until 2016. The researchers were able to recover 35 complete and partial lines of text from the Book of Leviticus, and the texts they deciphered are completely identical to the mass-cutting basics of the masoretic text. The En-Gedi Scroll is the first biblical scroll found in the holy ark of an ancient synagogue, where it would be kept for prayers, not in desert caves such as the Dead Sea Scrolls. Some important editions There have been a lot of published editions of the masoretic text, some of the most important of which: Daniel Bomberg, ed. Jacob bin Hayyim ibn Adonijah, 1524-1525, Venice The Second Rabbinical Bible served as the basis for all future editions. It was the source code used by translators of king James's 1611 version, the New Version of King James in 1982 and the New Cambridge Bible in 2005. Everard van der Houcht, 1705, Amsterdam and Utrecht It was practically a reissue of the edition of Athias-Leusden 1667; but in the end it has options taken from a number of print publications. He was very much appreciated because of his excellent and clear type; but manuscripts were not used in its preparation. Almost all the Hebrew Bibles of the 18th and 19th centuries were almost accurate reissues of this edition. Benjamin Kennicott, 1776, Oxford, as well as the text of van der Hucht, this included the Samaritan Pentatuch and a huge collection of manuscripts and early printed editions; Although this collection has a lot of errors, it still has some significance. The collection of variants was corrected and expanded by Giovanni Bernardo De Rossi (1784-1788), but its publications were given only variants without full text. , 1818, Frankfurt am Main This edition (called Me'or Enayim) included five books by Moses, Haftaro, and Megilot. It had many differences from previous editions in vowels, notes and layouts based on comparisons with old manuscripts and correction of typos based on the analysis of grammatical principles. There were extensive text notes justifying all these changes. Haydenheim also divided every weekly Saturday reading into seven sections (seven people are to be called every Saturday), as there were significant differences in practice about where to make the division, and its separation is now taken almost Ashkenazi communities. Samson Raphael Hirsch used this text (omitting text notes) in his commentary, and it became the standard text in Germany. It was often republished there, again without text notes, in the pre-World War II, and the publication of Jack Mazin (London, 1950) is an exact copy. The second edition, 1866 (published by the British and Foreign Bible Society) Edition of 1852 was another copy of van der Hoocht. The 1866 edition, however, has been carefully tested on old manuscripts and early printed editions, and has a very legible font. This is perhaps the most widely reproduced text of the Jewish Bible in history, with many dozens of authorized reissues and many other pirated and unrecognized. Seligman Baer and , 1869-1895 Incomplete publication: Exodus to Deuteronomy never appeared. Christian Ginsburg, 1894; The second edition, 1908-1926 The first edition was very close to the second edition of Bomberg, but with variants added from a number of manuscripts and all the early printed editions collected with much greater caution than the work of Kennicott; he did all the work himself. The second edition was slightly different from Bomberg and collected more manuscripts; he did most of the work himself, but his lack of health led him to rely in part on his wife and other assistants. The Hebraik Bible, the first two editions, 1906, 1912 are almost identical to the second edition of Bomberg, but with variants from Jewish sources and early translations in footnotes Biblia Hebraica Third edition, based on the Leningrad Code, 1937; later reprints listed some versions of the Dead Sea Scrolls. , 1953 based on the 2nd edition of Ginsburg, but revised on the basis of the Aleppo Code, the Leningrad Code and other early manuscripts. Norman Snite, 1958 (published by the British and Foreign Bible Society) Snaith based it on Sefardi's manuscripts, such as the British Museum Or. 2626-2628, and said he did not rely on Letteris. However, it has been shown that he must have prepared his copy by amending the copy of Letteris, because although there are many differences, it has many of the same typographical errors as Letteris. Snaith's printer even went so far as to break printed vowels to fit some of the accidentally broken characters in Letteris. Snaith combined the Letteris accent system with the system found in Sephardi manuscripts, thus creating accent paintings found nowhere else in any manuscript or print edition. The Biblical Project of the Hebrew University, 1965 - Started by Moshe Goshen-Gottstein, follows the text of the Aleppo Code, where the Leningrad Code is located before and otherwise. It includes a wide range of versions of the Dead Sea Scrolls, Septuagint, early rabbinical literature and individual early medieval So far, only Isaiah, Jeremiah and Ezekiel have been published. Coren Koren Bible Koren Publishers Jerusalem, 1962 Text was obtained by comparing a number of printed Bibles, and after most, when there were discrepancies. He was criticized by Moshe Goshen-Gottstein: the publisher of the Koren Bible - who does not pretend to be expertise in masoretic matters ... sought the help of three scientists, all of whom suffered from the same lack of masotic experience ... Basically, the edition of Koren is hardly a publication like that of Dotan, but another rehash of the material produced by Ben Haim . Aron Dotan, based on the Leningrad Code, but correcting obvious errors, 1976 Biblia Hebraica Stuttgartensia Revision of the Bible of Hebrayka (third edition), 1977. The second edition of Stuttgart (published in 1983) was the source code for the Old Testament version of the English standard version, published in 2001. Mordechai Breyer Based on the Aleppo Code, 1977-1982 Jerusalem Crown, 2001 Is a revised version of Breyer, and is the official version used in the inauguration of the President of Israel. Hebraik Kinta Bible Revision of the Bible Hebraica Stuttgartensia; Fascycles published in 2016: Five Megilloth, Ezra and Nehemia, Deuteronomy, Proverbs, Twelve Small , Judges, Genesis. See also Micrography Of Footnotes - Masoretic pronounced /ˌmæsəˈrɛtɪk/. The 7th century fragment containing Song of the Sea (Exodus 13:19-16:1) is one of the few surviving texts from the quiet era of Hebrew biblical texts between the Dead Sea Scrolls and the Aleppo Codex. The text found in Ein-Gedi's charred scroll is 100 percent identical to the version of the Leviticus book that has been used for centuries, said Emmanuel Tov, a scholar at the Hebrew University of Jerusalem who participated in the study. Ben Seeev states: The suggestion that he was a punishment is an explanation for his attitude to the Bible and its authority in halah. For example, Dotan, A., Ed. (1967). 2. Prophets... complete the Torah as The Torah, and we decide the law from them, as we do from the Torah ... and to vocalization, opinions rooted in Karaite thought. This follows from parallel ideas and style, used in Maetheret Ben-Asher (see below), from the Wine Song written by his father, and from a list that his father added to the Code of the Prophets (kept in the Karaite Synagogue, Cairo), which he wrote 827 years after the destruction of the Second Temple (i.e. in 895), that his father, Moses Ben-Asher, was also a karaite, and it is likely that the karaism was a family tradition. Note, however, that Dotan (Sinai, 41 (1957), 280 ff.) and M. zucker (Tarbiz, 27 (1957-1958), 61 ff.) believe that Aaron Ben-Asher and his family were not karaites. It is noteworthy that the founder of the family, Asher the Great Sage, lived in the first half of the eighth century and was a contemporary of Anan, the forerunner of Karaism. Also see the entire book by Daniel S. Mynatta, Sub Loko Notes in the Tory Bible Hebraica Stuttgartensia, which describes about 150 frequency errors found only in the Torah. Links quotes : A rare scrolling snippet that will be opened. Jerusalem Post. May 21, 2007. Scientists are looking for the original hebrew text of the Bible - but was it?. Jewish Telegraph Agency. May 13, 2014. Received on September 25, 2015. The controversy lurks as scholars try to develop the original text of the Bible. The Times of Israel. Received on August 25, 2015. Shanks, Herschel (August 4, 1992). Understanding the Dead Sea Scrolls (1st place). It's a random house. page 336. ISBN 978-0679414483. Tov, Emanuel (1992). Text criticism of the Jewish Bible. Minneapolis, MN: Fortress Press. Eugene J. Pentyuk (2006). Jesus the Messiah in hebrew Bible. Mahva, New Jersey, USA: Paulist Press. xvi. Software scans decipher an ancient biblical scroll. The Associated Press. September 21, 2016. a b Sarna, Naum M.; Sperling, S. David (2006). Text (in the Bible). Encyclopedia Jewish (2nd place) - through the Jewish Virtual Library. - b c d e f g h i j k l m n o p r r s t u v w x y z aa Masorah. Jewish Encyclopedia. For discussion see: Seitlin, S. (April 1966). Were there three Torah scrolls in Azar? Jewish quarterly review. New series. 56 (4): 269–272. doi:10.2307/1453840. JSTOR 1453840. a b c d e Cohen, Menachem (1979). The idea of the sanctity of the biblical text and the science of . In Simone, Uriel (Ha-Mikra V'anahnu. Tel Aviv, Israel: Hamashon L'Yahadut U'Machshava Bat-Smanan and Dvir. Schiffman, L. (2007). ISBN 978-0-300-14022-4. (page needed) - Fitzmier, Joseph. Dead Sea Scrolls and the Bible: After forty years. page 302. Ulrich, E.; Cross, F.M.; Davila, J.R.; Jastram, N.; Sanderson, J. E.; Tov, E.; Strugnell, J. (1994). Cave kumran 4, VII, Genesis to numbers. Discoveries in the Jewish desert. 12. Clarendon Press, Oxford. Maimonides, Laws of Tefillin, Mezuzot and Torah Scrolls, 1:2 - Driver, Godfrey Rolls (1970). Introduction to the Old Testament of the New English Bible. Ben-Hayim, Seeev (2007). Ben Asher, Aaron bin Moses. In Berenbaum, Michael; Skolnick, Fred (2nd place). Detroit: Macmillan Handbook. p. 319-321 - via Gale's virtual reference library. Biblical Archaeological Society. Received September 25, 2015. ordr'knesumman i 1 Mos 2:18».. Archive from the original on May 28, 2013. Received on April 15, 2012. UBS Translations: Jewish Scripture. Received on December 23, 2018. Pratico; Van Pelt (2001). The basics of . Sondervan. 406 ff. Michaels, Mark. Sefer Binsoa (5th Ed.). Kulmus Publishing. 24-25. ISBN 978-0-9810947-7-9. Referring to Masechet Sofrim 6:1, Shabat 115b (also Avot d'Rabi Nathan 34:4) - Michaels, Mark. Sefer Binsoa (5th Ed.). Kulmus Publishing. 28-33, including references to Shabat 115b and 116a (also Baal Haturim and Chiscuni). ISBN 978-0-9810947-7-9. Michaels, Mark. Sefer Binsoa (5th Ed.). Kulmus Publishing. 33-35. ISBN 978-0-9810947-7-9. including links to Shabat 115b (also Sifre Bamidbar B'ha'alotcha Piska 26 and Midrash Micheli) - Michaels, Mark. Sefer Binsoa (5th Ed.). Kulmus Publishing. 34. ISBN 978-0-9810947-7-9. Referring to Yadayim 3:5 and Sifre Bamidbar B'ha'alotcha Piska 26 - Mansour, Menachem. Dead Sea Scrolls. Grand Rapids, Michigan - Driver, G.R., Jewish Scrolls. United Kingdom: Oxford, 1965. Brent, William (September 21, 2016). From damage to discovery with virtual deployment: Reading scroll from En-Gedi Scientific Achievements. Scientific advances. Advances.sciencemag.org. 2 (9): e1601247. doi:10.1126/sciadv.1601247. PMC 5031465. PMID 27679821. Software scans decipher an ancient biblical scroll. The Associated Press. Price, James D. (February 14, 1994). (DOC) This is a file letter that I wrote to Mrs. Ripplinger in 1994 in response to her book, The New Age Biblical Version. It deals mainly with her criticism of the new version of King James. James D. Price Publications. page 4. Archive from the original (MS Word) August 28, 2010. Received on August 28, 2010. But regardless of these details, as former executive editor of the Old Testament NKJV, I can confidently assure you that NKJV followed, as thoroughly as possible, Bobmerg (sic Bomberg) 1524-1525 Ben Chayim Edition that KJV 1611 translators used - I personally became convinced. Orlinsky, Harry M. (1966) Prolegmenon to reissue 1966. In Ginsburg, Christian (introduction to the Massoretic-critical edition of the Hebrew Bible) (1928). Introduction to the Ginsburg edition of the Jewish Old Testament. The Jewish Old Testament. British and foreign biblical society. Goshen-Gottstein, Moshe (1992). Hebrew Bible editions are past and future. Shaalai Talmon. The Eisenshones. 239-240. Sources of works cited by Lane Fox, Robin (1991). Unauthorized version. Alfred A. Knopf. 99-106. ISBN 0-394-57398-6. Tov, Emanuel (1992). Text criticism of the Jewish Bible. The fortress press. ISBN 0-8006-3429-2. Wstlain, Ernst (1995). The text of the Old Testament. The fortress press. ISBN 0-8028-0788-7. External links of : Masorah in the 1880 edition of Massorah (PDF) Masoretic critical edition of 1894 - Ginsburg full edition of more than 1,800 pages (scanned PDF) Masoretic text (Hebrew-English), online full edition of bilingual JPS Tanakh (1985) on Sefaria Nahum M. Sarna and S. David Sperling (2006), Text, in the Bible, Encyclopedia of Judaica 2nd ed.; through the Jewish Virtual Library in Search of The Best Text: How Errors Have Infiltrated the Bible and What Can Be Done to Fix Their Review of the Hebrew Bible and Masora Magna from around 1300 AD Masora. A new international encyclopedia. 1905. Samet, Nili (2016). The reality of the masoretic text: evidence of masoretic vocalization. In a magazine for semites. 25 (2): 1064–1079. doi:10.25159/1013-8471/2569. Received from 22 Baruch is a Jewish pseudepigraphical text, it is believed to have been written at the end of the 1st century AD or early 2nd century AD, after the destruction of the temple in 70 AD It is attributed to the biblical Baruch and is therefore associated with the Old Testament, but is not regarded by Jews or most Christian groups as the Holy Scriptures. It is included in some editions of Peshitta, and is part of the Bible in the Syrian Orthodox tradition. It has 87 sections (chapters). 2 Baruch is also known as the Baruch Apocalypse or the Syrian Apocalypse baruch (used to distinguish it from the Greek Apocalypse baruch). The apocalypse actually occupies the first 77 chapters of the book. Chapters 78-87 are commonly referred to as baruch's letter to the Nine and a Half Tribes. The manuscript of the Tradition of the Baruch Letter was a separate and wider circulation than the rest of the book, and is solidified in thirty-six Syrian manuscripts. The apocalypse proper was less widely available. One Latin passage was known from a quote in Cyprian. In the 4th-5th century AD, a Greek fragment was found among the manuscripts of Oxyrit. Two passages were known from the 13th century lectionaries of the Syrian Orthodox Church. The full text of 2 Baruch is now known from the 6th or 7th century AD Syrian manuscript discovered by Antonio Ceriani at the Ambrosian Library in Milan in 1866. The Arabic manuscript of the entire text was discovered in 1974. This seems to be a rather free translation from a Syrian text similar to a Milan manuscript. Description This section includes a list of links related to reading or external links, but its sources remain unclear because it does not have a number of quotes. Please help improve this section by typing more accurate quotes. (December 2016) (Learn how and when to delete this message pattern) Although the canonical depicts Baruch as the scribe of Jeremiah, 2 Baruch portrays him as a in his own right. It has a style similar to the writings attributed to Jeremiah: a mixture of prayer, crying and visions. Although Baruch writes about the bag of the Navuhodonezor of Jerusalem in 586 BC, the book is now believed to have been written in response to the fall of Jerusalem in 70 AD, but written before 135 AD Syrian is almost certainly translated from Greek; the original was probably written in Hebrew. There is a close connection between the apocalypse described here and what is in 2 Esdrah, but critics disagree on what influenced the other. Probability favors the hypothesis that in 2 Baruch is an imitation that Izdras and therefore later. This Baruch Apocalypse is partly connected with the same problems, the suffering of the theocratic people and their eventual victory over their oppressors. His messianism is, in general, earthly, but in the second part of the book the kingdom of the Messiah unmistakably strives for a more spiritual conception. The law is given more importance than in the associated composition. Some scholars of the two Baruchs saw it as a composite work, but most critics consider it one. As in 2 Ezras, sin is associated with disobedience to Adam, but different positions are taken about the hereditary nature of Adam's sin: while 2 Esdra supports him, 2 Baruch has a completely different position: Each of us was the Adam of his soul (54:15). The first part of the text consists of triplets: three posts, each accompanied by three visions and three addresses to people. The visions are notable in that they discuss the theododicy, the problem of evil and the emphasis on predestination. According to the text, the sacred objects of the temple were saved from destruction under the protection of angels, which had to be returned during the restoration predicted in the Book of Jeremiah. The second part of the text is a 1,000-long letter (known as the Baruch Letter), which many scholars believe was originally a separate document. The contents of the Syrian Apocalypse Baruch Chapter 1-5: God shows Baruch the imminent destruction of Jerusalem, and asks him to leave the city along with all other pious people. Baruch cannot understand how the name of Israel can be remembered, and the promises made to Moses can come true if the Temple is in ruins. God explains that such an earthly building is not what he showed to Adam before the fall and Moses on Mount Sinai, and assures Baruch that Israel's troubles will not be permanent. Then Baruch, Jeremiah and all the other pious go to the Kidron Valley, where they grieve and quickly. Chapter 6-8: The next day the Chaldeans surround the city, and Baruch miraculously approaches the walls of Jerusalem and sees four angels with torches shooting at the walls, but not before another angel has sent the sacred vessels of the Temple to the ground that absorbs them until the last days. Chapters 9-12: a few days after the capture of Jerusalem, Baruch receives a revelation again. He is told that Jeremiah should go with the prisoners to Babylon, but that he himself must remain in the ruins of Jerusalem, where God will show him what will happen at the end of the days. Baruch then sings dirge on the destruction of Jerusalem. Chapter 13-20: After seven days of fasting, Baruch receives a revelation about the future punishment of the Gentiles and all the reckless; he responds to the Lord by complaining about the sad fate of the people. God replies that man has been instructed in the Law and that time will now be accelerated, referring to the end of the coming day. Chapters 21-30: After another seven-day quick and long prayer, the heavens open, and Baruch hears a heavenly voice. At first he is accused of doubt, and the Lord explains that because when Adam sinned and death was declared against those who are to be born, the multitude of those who are to be born were moderate, and for this number a place was prepared where the living could live and the dead could be protected, and therefore the future time would come only when the earth gave birth to all its fruits. Baruch demands to know when this time will come, and the Lord gives the first description of the future of time, explaining the twelve divisions of the time of oppression (the same divisions we find in the Jacob's Stair), and predicting the messianic era of joy and resurrection of the dead. Chapter 31-34: Baruch gathers the elders of the people and tells them that zion will soon be restored, but destroyed again, and then restored for all eternity. Chapters 35-40: Baruch, sitting in the ruins of the Temple, laments, receives a new revelation in the form of the following vision: in his dream he sees a tree surrounded by stones and rocks, and, opposite the tree, a growing vine under which the spring flows. Spring passes quietly as far as the tree, where it waxes towards a mighty stream, overwhelming wood and leaving only one cedar standing. This cedar too is finally swept away and carried on the vine. God explains to Baruch the meaning of vision. Wood is the mighty, fourth power (probably the ); Spring is the dominion of the Messiah; and the vine is the Messiah himself, who will destroy the last hostile ruler on Mount Sion. Chapters 42-46: The fate of the converts and apostates is explained to Baruch, and he is tasked with alerting the people and preparing for another revelation. He predicts his death to his son and the other seven elders and predicts that he does not want to go to Israel neither the sage nor the son of the law. Chapter 47-52: This central part of the Apocalypse begins with the great prayer of Baruch, full of humility before the greatness of God. God reveals to him oppression in days, resurrection, the final fate of the righteous (then there will be superiority in the righteous superiority of that in the angels), and the fate of the besyless. Thus, Baruch understands not to grieve for those who die, but to feel the joy of real suffering. Chapter 53-74: A second prophetic vision follows, the meaning of which is explained by the angel Ramil. The cloud that emerges from the sea rains down twelve times, dark and bright waters alternately. This points to the course of events from Adam to the Messiah. Six dark waters are the dominion of the free-ness - Adam, Ancient Egypt, Kanan, Jeroam, Manasseh and Chaldeans. The six bright waters of , Moses, David, Ezekiel, Josiah, and the time of the Second Temple (however, not completely as in the beginning). After these twelve waters comes another water, even darker than the others, and shot with fire, in the way of destruction in its path. A bright flash will put an end to the terrible storm. The dark cloud is the period between the time of the Second Temple and the appearance of the Messiah; the latter event defines the dominion of the wicked and ushers in an era of eternal bliss. Chapters 75-77: After Baruch thanked God for the secrets he had revealed, God asks him to warn people and keep himself ready to be transferred to heaven, as God intends to keep him there for the rest of time. Baruch exhorts people, and also writes two letters: one to nine and a half tribes (sent them with the help of an eagle); the other two and a half tribes are banished to Babylon (of which no content is given). Letter to Baruch Chapter 78-87 (also known as the Letter of baruch to the nine and a half tribes): The main themes of this letter are the hope for future reward after real suffering, the acceleration of time, the permanence of the of Moses, and the freedom of man to follow God. See also Baruch Book Baruch 3 Baruch 4 Baruch Notes - Cypian Testimoniorum adversus Jud'os III.29 includes verses 48:36 48:33-34 - P. Oxy. 403, including verses 12:1-13:2 13:11-14:3 - British Museum, Adsit. 14.686, 1255 AD: verses 44:9-15; British Museum, Adsit. 14.687, 1256 AD: verses 72:1-73:2; the same excerpts were also found in the 15th century lectionary in Kerala and the manuscript of B. 21 inf ff 264a-276a. A. Seriani Apocalypse Baruch (notae criticae) in Monumenta sacra et profana 1.2, Milano 1866 pag 73-98 Sources A.F.J. Klijn Syrian Apocalypse) Baruch, new translation and introduction to James Charlesworth (ed.), Old Testament Pseudepigrapha, Volume 1 ISBN 0-385-09630-5 (1983) F. Leemhuis, A.F.J. Klijn, G.J.H. van Gelder Arabic text of the Barku's Apocalypse: Edited and translated with a parallel translation of the Syrian text ISBN 90-04-07608-5 (1986) P. Bettiolo Apocalisse Siriana di Baruc in Ed... Sacchi dell'Antico Testamento Vol 2 ISBN 978-88-02-07606-5 (2006) This article includes a text from a publication currently in the public domain: Crawford Howell Toy, Louis Ginsburg (1901-1906). Baruch, Apocalypse (Syrian). In Singer, Isidore; Et al. Jewish Encyclopedia. New York: Funk and Wagnalls. Herbermann, Charles, Baruch . . . Catholic Encyclopedia. New York: The company Robert Appleton. External links Wikisource has the text of the 1911 Encyclopedia Britannica article Baruch. Text 2 Baruch in its ancient versions: Syrian, Greek and Latin translations from Psepiudegrapha, Apocryph and the Scriptures, R.H. Charles Jewish Encyclopedia: BARUCH, APOCALYPSE OF (Syrian) 2 Baruch: 2012 Critical translation from audio drama on biblicalaudio extracted from hebrew masoretic text pdf. hebrew masoretic text online. when was the hebrew masoretic text written. masoretic text vs. original hebrew. masoretic text of the hebrew scriptures. masoretic text hebrew english

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