(redirected from Massoretic)


also Ma·so·rah  (mə-sôr′ə)
1. The body of Judaic tradition relating to correct textual reading of the Hebrew scriptures.
2. The critical notes made on manuscripts of the Hebrew scriptures before the tenth century, which embody this tradition.

[Hebrew māsôrâ, from māsar, to hand over; see msr in Semitic roots.]

Mas′o·ret′ic (măs′ə-rĕt′ĭk) adj.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.


(ˌmæsəˈrɛtɪk) or






1. (Judaism) of or relating to the Masora, the Masoretes, or the system of textual criticism and explanation evolved by them
2. (Other Non-Christian Religious Writings) of or relating to the Masora, the Masoretes, or the system of textual criticism and explanation evolved by them
Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014
ThesaurusAntonymsRelated WordsSynonymsLegend:
Adj.1.Masoretic - of or relating to the MasorahMasoretic - of or relating to the Masorah  
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References in periodicals archive ?
214f.: It is clear that the Massoretic text foresees a lack of justice in the world, but Greek translators prefer to deny it.
The bottom of YFG stationery from communication in 1940, after the publication had finally been completed, described the Yehoash Bible as "the only complete classic Yiddish translation of the Bible true to the Massoretic [sic] Text.
(5) Of the 59 occurrences of kashal in the Massoretic Text (MT), astheneo is used 33 times to incorporate it into the LXX.
Timothy McLay examines the source of OT citations in the NT (Massoretic text, Old Greek, or another text), discusses translation technique, reviews theories about the origins of the Septuagint, and then argues for the value of Septuagint research for NT scholars.
He is a conservative scholar who accepts the divine origin of the Scriptures, is reluctant to emend the Massoretic Text, and prefers to substantiate rather than reconstruct biblical history.
Given that the translator did not work mechanically, the use of the Peshitta as a quarry for emendations of the Massoretic Text demands greater caution than was once acknowledged.
Ginsburg, The Massorah,(19) note that the main massoretic manuscripts of the Bible differ on how to read this word, with Ben Asher reading it as one word because the taf has a sheva and the hey does not have a mapik.
No original manuscripts have survived, and present versions are based on two primary sources: the Septuagint, a Greek translation from the Hebrew, made in Alexandria about 250 bc, and the Massoretic Text, the work of a group of trained Jewish scholars, beginning in the 6th century after Christ, whose purpose was to correct and preserve the Hebrew versions then available.
All the essays in this section, including the "Historical and Geographical Background" (adapted by the editors, Adele Berlin and Marc Zvi Brettler), and "The Development of the Massoretic Bible" (Jordan S.
He mentions historical, archeological, and sociological issues related to the text, but always asks what we can also learn from comparison of a very early Old Greek form of the text with its later Massoretic revision.
There is nothing in Joel which gives us a clear idea of its historical background; its position in the Massoretic Text offers no help.