Their topics include criteria and periodization in dating biblical texts to parts of the Persian period, Jeremiah's relations with the Minor Prophets: a window into the formation of the Book of the Twelve, dating Zechariah 1-8: the evidence in favor of and against understanding Zechariah 3 and 4 as sixth-century texts, how to identify a Persian period text in the Pentateuch, the Aaronic blessing in Numbers 6: its intention and place in the concept of the Pentateuch, and dating Esther: historicity and the provenance of Masoretic
A recent article by Stuart Irvine adduced new arguments for the emendation of the Masoretic
Text (MT) [phrase omitted] 'according to their understanding' in Hos.
Elsewhere, Monis was vocal in his defense of the Masoretic
vocalization system, which had lately come under attack by Christian Hebraists (1735, 87-91).
(37) A good biblical example of this "ripple effect" is the Masoretic
edition of the Book of Jeremiah, in which chapters 46-51 (Oracles against the Nations) were transposed from their original location of 25:14-31:44 (preserved in the Septuagint edition).
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." (21) This description served as an assertion of authenticity that would have been important to traditional audiences and which was emphasized much more prominently in later years by the YFG.
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.
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.