In order to trace the processes that gave rise to the notorious discrepancies in the Book of Jeremiah between the Hebrew Masoretic
text and the Greek Septuagint version, Mizrahi analyzes the textual manifestation of the prophecy in Jeremiah 10:1-16 as an instructive case study.
This full-page advertisement of October 7 contained yet another point about the Yehoash Bible that extended beyond the realm of simply promoting modern Yiddish culture: it noted that the translation followed the Masoretic
text, "the text that is in the Torah scroll.
Information about the unique features of the Masoretic
text (a text "key to the Jewish Bible's history, or better yet, the key to its Jewishness"), and about the necessarily interpretive work of vocalization and translation, proves to be an exciting introduction to the Bible's evolution, while some of Stern's terminological presentations (here, midrash is "the rabbinic name for Bible study") are both curious and illuminating.
theme vowels characteristic of Masoretic
pausai forms, but different in
An interesting feature of the manuscript is that it contains masoretic
notes in the margins, as well as scribal peculiarities (oversized letters, a reversed letter nun), phenomena found in Biblical books but highly unusual in the Pseudepigrapha.
320), where two Masoretic
Bibles from the turn of the fourteenth century show evidence that the patron also wrote a significant portion of the text.
137:7-9, from The Writings-Ketuvim: A New Translation of the Hebrew Scriptures according to the Masoretic
Text, Third Section (Philadelphia: Jewish Publication Society of America, 1982).
Both textual variants are attested to by authentic witnesses to the Jewish tradition--Josephus and the community at Qumran favored one reading ("it was about a month"), the Masoretic
Text the other ("he held his peace").
Biblical references: A new translation of The Holy Scriptures according to the Masoretic
text in three volumes, The Torah, The Writings and The Prophets, Philadelphia, The Jewish Publication Society of America, 1962, 1982, 1978.
980 BCE), thereby believing he had properly situated the origins of civilization within the constraints posed by the natural rhythm of human procreation and the general confines of Masoretic
(Biblical) time reckoning.
Vossius's radical views included a rejection of the authority of the Hebrew Masoretic
text in preference for Chinese sources and his own rational conjectures, although such a conjectural method, as Anthony Grafton shows, was in use for centuries and by seemingly conservative figures such as Vossius senior himself.
Like many of the finds at Qumran, some of the tefillin slips that have previously been opened have yielded astonishing differences from the standard Rabbinic text known as the Masoretic