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According to Menachem Cohen, the Dead Sea scrolls showed that "there was indeed a Hebrew text-type on which the Septuagint-translation was based and which differed substantially from the received MT." [13] The scrolls show numerous small variations in orthography, both as against the later Masoretic Text, and between each other. It is also ...
A wine-jar seal held in the Chicago University’s collection quotes Jeremiah 48:11 as a reference to the quality of the wine contained therein. It likely dates to between the Dead Sea/Qumran Caves Scrolls and the major Masoretic texts [30]
The Ketef Hinnom scrolls, also described as Ketef Hinnom amulets, are the oldest surviving texts currently known from the Hebrew Bible, dated to c. 600 BCE. [2] The text, written in the Paleo-Hebrew script (not the Babylonian square letters of the modern Hebrew alphabet, more familiar to most modern readers), is from the Book of Numbers in the Hebrew Bible, and has been described as "one of ...
For minute masoretic details, however, Israeli and Jewish scholars have shown a marked preference for modern Hebrew editions based upon the Aleppo Codex. [citation needed] These editions use the Leningrad Codex as the most important source (but not the only one) for the reconstruction of parts of the Aleppo Codex that have been missing since 1947.
The orthography is similar to that of the Masoretic Text in the Pentateuch, and shares many readings with both the Septuagint (such as the designation of Samuel as "the seer" in 1 Samuel 9:18,19) and the Masoretic Text (as in 1 Samuel 20:34, "on the second day of the new moon" that reads against the Septuagint's "on the second of the month."
The scroll contains scribal errors, corrections, and more than 2600 textual variants when compared with the Masoretic codex. [2] This level of variation in 1QIsa a is much greater than other Isaiah scrolls found at Qumran, with most, such as 1QIsa b, being closer to the Masoretic Text. [3]
The Masoretes (Hebrew: בַּעֲלֵי הַמָּסוֹרָה, romanized: Baʿălēy Hammāsōrā, lit. 'Masters of the Tradition') were groups of Jewish scribe-scholars who worked from around the end of the 5th through 10th centuries CE, [1] [2] based primarily in the Jewish centers of the Levant (e.g., Tiberias and Jerusalem) and Mesopotamia (e.g., Sura and Nehardea). [3]
This places it on equal footing with a handful of earlier manuscripts found in the Judean Desert but distinct from the Dead Sea scrolls found at Qumran. [6] If the radiocarbon date is correct, the scroll provides important evidence of the canonicalising of the masoretic text during a period from which textual evidence is almost non-existent. [6]