Masoretic Text Divisions as a Pedagogic Device: The Case of וארא (Exodus 6:2) (original) (raw)
Related papers
Alternate Chapter Divisions in the Light of the Masoretic Sections
Hebrew studies, 2003
Although the division of the biblical text into chapters was done on the basis of the Latin Vulgate it is remarkable how many chapters do correspond with the Masoretic divisions of petuḥah, setumah, and seder. While differences between Masoretic sectional divisions and the chapter divisions have often been noticed, what has not been widely realized is that there are a number of differences among the chapter divisions themselves. In modern Hebrew printed editions only two alternate chapter divisions are noticeable. One is at Genesis 32, where the standard chapter division starts with וַיַּשְׁכֵּמ לָבָנ בַּבֹּקֶר “Laban rose early in the morning,” but an alternate chapter division starts with וְיַעֲקֹב הָלַכְ לְדַרְכּוֹ “Jacob went on his way.” The other is at Numbers 26 where the standard chapter division starts with the words וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה “God spoke to Moses,” whereas an alternate chapter division starts with the preceding three words וַיְהִי אַחֲרֵי הַמַּגֵּפָה “after the plague.” Many more alternate chapter divisions can be seen in modern Vulgate and Septuagint printed editions, and in modern English translations. In the Pentateuch alone there are ten chapters in which alternate chapter divisions are preserved either in Hebrew printed editions, or in the printed editions of the major versions. Masoretic sectional divisions sometimes coincide with the standard chapter division (Numbers 13), sometimes with the alternate chapter division (Gen 6), and sometimes with both (Deut 29). The existence of these alternate chapter divisions has practical consequences for modern students of the Bible. One is the obvious fact that since different chapter divisions will produce different enumeration of verses the different divison can lead to confusion in citing references. Another is the fact that by starting the chapter at a different place the parameters of the text are then changed and so a different hermeneutic may be produced.
Liturgical Division of the Torah as a Tool for Unit Delimitation. Preliminary Remarks
Poznańskie Studia Teologiczne, 2014
Anyone comparing a number of translations and commentaries on a given passage in the Hebrew Bible soon discovers that the delimitation of clauses, verses, and larger sense units is a major source of disagreement between scholars". 1 Generally, the pericope delimitation is based on literary features, 2 but the high level of rhetoric sometimes renders it impossible. However, if text division is understood as part of a rhetorical strategy, used by an author who is interested in presenting his own ideas about where to pause, then divisions for liturgical readings reveal the strategies employed for presenting the sacred writings to believing communities. Using the liturgical division of the Torah for text analysis is connected to an acceptance of the sacred nature of this canon and the need to search for hermeneutics that would recognise the active role of the believing community in creating such a text. Interpretations in agreement with Jewish traditions should point to the theological concepts and ideologies of rabbinic Judaism, but they might also be useful for any reader that wants to understand the message hidden behind reach rhetorics. If this division is logical and non-accidental, then it is worthwhile to recognise the idea behind it. This would contribute to an understanding of the Pentateuch's theological features. Another profit stemming from understanding this system might be a contribution to the delimitation of a pericope in a synchronic reading of the Bible. This article presents five units in order to highlight the main lines that guide unit delimitation which are used for the Shabbat morning service in synagogue. Until now, I conducted research on only of six parashot 3 and reviewed a few 1 This is an opening remark of: Delimitation Criticism. A New Tool in Biblical Scholarship, M.C.A. Korpel, J.M. Oesch (ed.), Assen 2000. This book opened the PERICOPE series, dedicated to divisions of the text in pre-masoretic manuscripts. 2 The most clear criteria are the opening clauses, change of place, or change of a character.
W. Kosek, Pierwotny ryt Paschy w świetle schematu literackiego Księgi Wyjścia 1-18, 2008
The present paper shows subsequent methodological steps to discover the division of the Book of Exodus into basic literary units according to the thought of its final writer-redactor, the one who arranged the text under to the inspiration of the Holy Spirit of God. In the first step, one ought to make a list of the more essential means of dividing this book, which occurred from the very beginning to our times. It concerns, of course, the version in the Hebrew language, and also its translations into different languages, including the Greek Septuagint and Latin Vulgate. One must take into account also the contribution of the contemporary biblicists done through their translations and scientific discussions and analyses resulting in books or articles in specialized magazines. The comparative material collected in this way will answer the question about the criterion for the division of the text: is there visible an original logic in the contemporary editions of the Bible according to which the last editor-writer finally shaped this holy text? What is this original logic? Can this be discovered with scientific credibility? The second step of the methodological looking for the original division of the Book of Exodus will be a throughout reading of the Hebrew text. For providing the fulfillment of the requirement to read the text profoundly, one will involve the principle of theocentrism as the essential criterion for this task. Namely, to understand the sacred text, one should look especially for those places where יְהוָה, God of Israel, appears as the subject (dynamic center) of acts and simultaneously the grammatical subject of the biblical sentence. As a result of such reading, one will discover the six-element literary structure of Ex 1-18 as the first main part of the Book of Exodus; its second part-Ex 19-40-will not be analyzed in the present publication. This paper is the translation of the first chapter of the doctoral dissertation: W. Kosek, The original rite of the Passover in the light of the literary scheme of the Book of Exodus 1-18, Kraków 2008, p. 53-198.
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.
RE-VERSING TRADITION: THE INFLUENCE OF SENSE-DIVISIONS IN READING THE BIBLE THEN AND NOW
Building on awareness of how text layout influences reading today, examples are presented that demonstrate the importance and value of examining sense-delimitation evident in ancient manuscripts (verses, paragraphs, chapters, books), including versions. Such data, commonly overlooked in commentaries, can point to understanding and emphases of the scribe/community responsible for the manuscript. They can also suggest readings different from those that follow MT versification and Vulgate chapters. While most illustrations are from the OT, one NT example is provided. TEXT LAYOUT INFLUENCES READING—AND PROVIDES CLUES AS TO THE understanding of those responsible for the layout. This applies to both ancient and current texts but is rarely a factor considered by commentators. My first copy of the RSV changed my own bible reading. I had been brought up with the AV with each verse starting on a new line. The paragraph symbol ¶ rarely made any difference when reading. With my RSV I found I was reading large blocks of Scripture, especially in the Old Testament. I read in paragraphs and pages rather than verses. In Psalms and prophetic books the poetic layout opened new understanding, with forms of parallelism more evident. Verse numbering facilitates quick reference—no-one suggests abandoning verses—but versification can encourage neglect of context. Single " memory verses " and " texts for the day " suit our sound bite age. While such verse quotes once evoked contexts, this is now too commonly absent. As a counter to current reading of " little fragments, " editions of the NIV published by Biblica do not include sectional headings and the introduction encourages one " to read big. " 1 1 See <Biblica.com>. Although Biblica is the organisation responsible for the NIV, it can publish only outside the USA as Zondervan has sole publishing rights there.
division markers as Empirical Evidence for the Editorial growth of Biblical Books
Empirical Models Challenging Biblical Criticism, Edited by Raymond F. Person Jr and Robert Rezetko, Atlanta: SBL Press, 2016
Late phenomena in textual transmission, including the petuhah and setumah divisions in the Masoretic medieval codices, the vacats in Qumran biblical manuscripts as well as the Hexaplaric additions in the LXX, can be connected with phenomena that occurred in the editorial process of the biblical books, such as the different arrangement of pericopes in the MT and LXX and the interpolations inserted in either text. This paper lists transpositions, duplicates and additions indicated by vacats and intervals in the Hebrew manuscript tradition of books transmitted in two or more editions: Exodus (chaps. 35-40), Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel and Canticles. The intervals and vacats were a guide for the reading and memorization of the text as well as for the selection of biblical passages to be quoted.
Shorter or longer text in Ezekiel 6: The role of genre
The text of Ezekiel continues to present some challenges to students studying it. This is in view of what one school of thought identify in the Ezekiel text as extensive redactions and revisions, whilst another school of thought is hesitant to subject the Masoretic Text (MT) to such critical analysis. Amidst these differing viewpoints, I have discussed by means of literary analysis, the possibility that chapter 6 of Ezekiel may have been intended as a prophetic poetic message, or was later edited to conform to the genre of prophetic poetry. This is in the light of the so-called repetitions or 'additions' reflected in the MT if compared against the LXX, as well as the general problems associated with the Hebrew text of Ezekiel. The findings indicate that the text of Ezekiel 6 probably already had a complete theological corpus when it left the hand of the prophet Ezekiel or those who penned his words down. However, scribes saw it necessary to restructure, organise and colour the prophetic oracle in a literary form and structure they thought was necessary. This finding could be vital for solving literary and text critical problems in Ezekiel. 1.A critical edition based on Papyrus 967 and Codex Vaticanus (B); main witnesses to the pre-Hexaplaric Old Greek text (cf. Van Rooy 2004:142). 2.I refer in this article to that text which is in the MT but missing in the LXX (967) as the 'additional text'. 3.Ezekiel 6 in the MT is apparently one of the chapters considered by Zimmerli as having been perfectly preserved (Lust 2006:155). 4.The Oxford Hebrew Bible project, currently underway, has been modelled in line with these presuppositions (Van Rooy 2004).