Which Bible, Whose Text? Biblical Theologies in Light of the Textual History of the Hebrew Bible (2012) (original) (raw)

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This work explores the historical textual variations of the Hebrew Bible, particularly in relation to the Samaritan Pentateuch and Masoretic text. It argues that theological interpretations are influenced by the texts' histories, challenging the assumption that the Masoretic text is the definitive biblical source. Through examination of key historical figures and their impact on textual criticism, the study reveals the complexities surrounding the establishment of biblical authority and canon.

294. “The Enigma of the Masoretic Text,” Textgeschichte und Theologie, Septuaginta und Masoretischer Text als Äußerungen theologischer Reflexion, ed. Frank Ueberschaer, Thomas Wagner, and Jonathan Miles Robker, WUNT 407 (Tübingen: Mohr Siebeck, 2018), 45–70.

The Masoretic Text (M) is the only complete representative of the Hebrew Bible, and its consonantal framework circulated 1,000 years before the medieval components were added to it. This early text, usually named the proto-Masoretic text, 1 is evidenced in the Judean Desert sites other than Qumran, 2 and actually these sites did not yield any text that differs from the medieval M. The amount of agreement between the consonants of proto-M, for example in the Minor Prophets scroll from Murabba'at or all the Masada texts, and the medieval text as represented by Codex L is remarkable. 3 On the other hand, Qumran yielded only texts that are close to M (M-like texts), as well as several additional groups of texts.

The Text of the Hebrew Bible. From the Rabbis to the Masoretes (Elvira Martín-Contreras and Lorena Miralles Maciá eds.)

2014

This volume starts to discuss the so far unstudied period from the apparent stabilization of the Hebrew biblical text until the standardization reflected in the manuscripts of biblical text. What happened from the time of the standardization of the consonantic text until the appearance of the first Masoretic codices? How was the biblical text preserved in the meantime? What about the body of notes that makes up the Masorah formed? How to explain the diversity of the textual traditions contained in the Masorah, and last but not least, is it consistent with the idea of a text established and standardized centuries before? Contributors: Emanuel Tov, John van Seters, Arie van der Kooij, Günter Stemberger, Julio Trebolle, Pablo Torijano, Nathan Jastram, Alexander Samely, Willem F. Smelik, Lea Himmelfarb, Yosef Ofer, David Marcus, Elvira Martín-Contreras, Lorena Miralles-Maciá.

305. “‘Proto-Masoretic,’ ‘Pre-Masoretic,’ ‘Semi-Masoretic,’ and ‘Masoretic’: A Study in Terminology and Textual Theory,” Found in Translation, Essays on Jewish Biblical Translation in Honor of Leonard J. Greenspoon, ed. James W. Barker, et al. (West Lafayette, IN: Purdue University, 2018), 31–52.

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