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The Masoretic Text defines the Jewish canon and its precise letter-text, with its vocalization and accentuation known as the mas'sora. Referring to the Masoretic Text, masorah specifically means the diacritic markings of the text of the Jewish scriptures and the concise marginal notes in manuscripts (and later printings) of the Tanakh which ...
Additionally, multiple of the agreements between the Textus receptus and the Byzantine text are very significant, such as the reading of "God" in 1 Timothy 3:16 and the inclusion of the Story of the Adulteress. [47] [48] Sometimes the Textus receptus contains readings which are present within the Byzantine text-type, but form a minority therein ...
The New Testament portion of the English translation known as the King James Version was based on the Textus Receptus, a Greek text prepared by Erasmus based on a few late medieval Greek manuscripts of the Byzantine text-type (1, 1 rK, 2 e, 2 ap, 4, 7, 817). [20]
Masoretic Text, Textus Receptus Authorized King James Version which restores the Divine Name, Jehovah to the original text in 6,973 places, Jah in 50 places and Jehovah also appears in parentheses in the New Testament wherever the New Testament cross references a quote from the Old Testament in 297 places.
The Masoretic Text is used as the Hebrew basis for the Old Testament, and the Textus Receptus is used as the Greek basis for the New Testament. [2] This translation is available in book form and is freely available online for use with the e-Sword software program. [3] Some also refer to it as the "KJ3" or "KJV3" (KJ = King James). [4] [failed ...
Johnston, Peter J. "The Textual Character of the Textus Receptus (Received Text) Where It Differs from the Majority Text in the Gospels of Matthew and Mark", The Bulletin of the Institute for Reformation Biblical Studies, vol. 1 (1990), no. 2, p. 4-9. Letis, Theodore P.
Brooke Foss Westcott and Fenton John Anthony Hort. Westcott and Hort distinguished four text types in their studies. The most recent is the Syrian, or Byzantine text-type (eastern), of which the newest example is the Textus Receptus and thus from the critical text view is less likely reliable.
According to Yeivin, the textus receptus [broken anchor] of the Damascus Pentateuch is mostly harmonious with the Leningrad Codex. As for the variants in vocalization it follows that of Ben Asher up to 52% of the time, and that of Ben Naphtali up to 46% of the time, for which diversity it has been called by him "a mixed manuscript where one can ...