Relevant bibliographies by topics / Bible manuscripts, Hebrew

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Bible manuscripts, Hebrew'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Bible manuscripts, Hebrew"

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Petzold, Kay Joe. "Die Kanaan-Karten des R. Salomo Ben Isaak (Raschi) – Bedeutung und Gebrauch mittelalterlicher hebräischer Karten-Diagramme." Das Mittelalter 22, no. 2 (November 7, 2017): 332–50. http://dx.doi.org/10.1515/mial-2017-0020.

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AbstractR. Shlomo Yitṣḥaki (Hebrew: שלמה יצחקי), generally known by the acronym Rashi, was a medieval French rabbi who lived between 1040 and 1105 in Troyes (Champagne). Rashi was the author of two comprehensive commentaries on the Talmud and on the Tanakh. His commentary on the Talmud, which covers nearly all of the Babylonian Talmud (a total of 30 tractates), has been included in every edition of the Talmud since its first printing by Daniel Bomberg in the 1520 s. His commentary on the most books of the Tanakh – especially on the Chumash – is still an indispensable exegetical tool to almost all students of the Hebrew Bible. This perush al ha-Torah supplemented almost all printed Hebrew Bibles or Chumash Editions and initiated more than 300 super-commentaries, which analyze and elucidate Rashi’s choices of exegesis, grammar, variant readings, Masora and midrash citations. The manuscript editions of his commentary were augmented with various map diagrams of Erets Israel, which disappeared in the printed editions of the Rashi commentary. Abraham Berliner mentioned this loss and recent scholarship is rediscovering these Rashi diagrams and maps. This paper elucidates the so-called Numeri 34 map-diagrams in the oldest extant manuscripts of the Rashi commentary, and their refinement and recycling within the Masora (figurata) of Ashkenazi bible manuscripts.
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Ross, Kristiina. "Bible translation as mediator of Hebrew impact on target languages: the Estonian bible translation by Johannes Gutslaff." Nordisk Judaistik/Scandinavian Jewish Studies 21, no. 1-2 (September 1, 2000): 123–30. http://dx.doi.org/10.30752/nj.69571.

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The full version of the Bible was first published in Estonian in 1739. In comparison with the neighbouring Protestant countries this is a very late date. However, serious attempts to translate the Bible into Estonian were made already in the 17th century. There are two manuscripts from the 17th century which contain translations of the Old Testament. The older manuscript dating from the middle of the century has been – unlike e.g. the Finnish Bible which had been translated from Luther’s German version – translated directly from Hebrew, by Johannes Gutslaff. Also the 1739 Estonian version was translated directly from the Hebrew version. As is widely known, Luther was of the opinion that a translator should not follow the structure of the source language&&instead, he must use the fluent and pure target language. The Estonian translations followed strictly the Hebrew version, which resulted in the fact that still today, Estonian phraseology has Hebrew influence.
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Khan, Geoffrey. "The historical background of the vowel ṣere in some Hebrew verbal and nominal forms." Bulletin of the School of Oriental and African Studies 57, no. 1 (February 1994): 133–44. http://dx.doi.org/10.1017/s0041977x00028184.

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One of the most important sources for our knowledge of the length of vowels in the Tiberian tradition of Biblical Hebrew is a corpus of manuscripts containing transcriptions of the Hebrew Bible into Arabic letters. In most of the manuscripts the Arabic transcription employs the orthography of Classical Arabic to represent the sounds of Hebrew. Since Classical Arabic orthography used matres lectionis systematically to mark long vowels we are able to reconstruct the distribution of long and short vowels in Tiberian Hebrew. The transcriptions show us that the main factors determining vowel length were stress and syllable structure.
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Olszowy-Schlanger, Judith. "A School of Christian Hebraists in Thirteenth-Century England: A Unique Hebrew-Latin-French and English Dictionary and its Sources." European Journal of Jewish Studies 1, no. 2 (2007): 249–77. http://dx.doi.org/10.1163/187247107783876257.

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AbstractThis paper is a preliminary presentation of a unique Hebrew-Latin-Old French dictionary written by Christian scholars in 13th century England, to appear shortly in print. The authors of this exceptional work did not follow the patristic tradition of Christian Hebraism and did not focus on anti-Jewish polemics, but rather turned to Jewish Rabbinic and Medieval sources, such as commentaries of Rachi, the lexicon of Solomon ibn Parhon or Alpha Beta de-Ben Sira for their understanding of the Hebrew text of the Bible. Following the grammatical approach of the classical Spanish school of Hebrew grammar, this dictionary is a real 'philological' work. It stems from a Christian tradition of the use of the Hebrew Bible for correcting the Vulgate as represented by the bilingual Hebrew-Latin Bible manuscripts produced and studied in England in the late 12th and 13th centuries.
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Halft, Dennis. "Hebrew Bible Quotations in Arabic Transcription in Safavid Iran of the 11th/17th Century: Sayyed Aḥmad ʿAlavī’s Persian Refutations of Christianity." Intellectual History of the Islamicate World 1, no. 1-2 (2013): 235–52. http://dx.doi.org/10.1163/2212943x-20130110.

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In Muslim polemical writings on the Bible written in Arabic, scriptural quotations frequently appear in Arabic transcription of the original Hebrew. This phenomenon also occurs in the Persian refutations of Christianity by the 11th/17th-century Shīʿī scholar Sayyed Aḥmad ʿAlavī. The adduced biblical materials, however, vary significantly depending on the particular manuscript or recension. Nevertheless, they reflect the common repertoire of scriptural verses invoked by Muslim authors. In contrast to Henry Corbin, who argued on the basis of the Hebrew verses transcribed in Arabic characters that ʿAlavī was a Hebraist and directly acquainted with the Jewish Scriptures, it is suggested here that the Shīʿī scholar relied instead on lists of biblical “testimonies” to Muḥammad. Although ʿAlavī’s literary sources are as yet unknown due to a lack of research, there is evidence from the manuscripts dating from ʿAlavī’s lifetime that he copied the transcribed Bible quotations from earlier Muslim writings.
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KHAN, GEOFFREY. "THE ORTHOGRAPY OF KARAITE HEBREW BIBLE MANUSCRIPTS IN ARABIC TRANSCRIPTION." Journal of Semitic Studies XXXVIII, no. 1 (1993): 49–70. http://dx.doi.org/10.1093/jss/xxxviii.1.49.

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Bellino, Francesca. "The Archive of Paul E. Kahle in Turin." Intellectual History of the Islamicate World 9, no. 1-2 (July 20, 2020): 102–13. http://dx.doi.org/10.1163/2212943x-20201003.

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Abstract This paper was written to commemorate the scholar of the Hebrew Bible and the philologist Bruno Chiesa (1949–2015) at the conference on “The Arabic Literary Genizot beyond Denominational Borders” (held at IAS, Princeton, NJ April 20–21, 2017). During his career, Chiesa edited various Judeo-Arabic documentary sources, especially some missing works by al-Qirqisānī (active 1oth century), and investigated the Geniza works as part of his studies on the historical philology of the Hebrew Bible. In the last years of his life, Chiesa has been involved in the cataloguing of the Hebrew and Arabic manuscripts held at the National Library of Turin and in the studying of the documents preserved in the archive of Paul E. Kahle of the University of Turin.
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Gottlieb, Leeor. "The Hebrew Vorlage of Targum Chronicles." Aramaic Studies 14, no. 1 (2016): 36–65. http://dx.doi.org/10.1163/17455227-01401001.

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Careful study of the Aramaic text of Targum Chronicles reveals several apparent differences between the Hebrew source text upon which the targumist relied and the Masoretic text of Chronicles. This article is an attempt to identify and document these differences, resulting in four categories: differences in consonantal orthography, differences in vocalization, differences in syntactic division and the degree of conformity with Ketib/Qere. Suspected deviations of TgChron from MT were compared to other textual witnesses (primarily the Septuagint, the Peshitta and medieval Hebrew manuscripts), thus providing a broader context for textual criticism of the Hebrew Bible.
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van Bekkum, K. "Nieuw rumoer rond Moses Shapira's 'Deuteronomium'." Theologia Reformata 64, no. 3 (September 1, 2021): 264–73. http://dx.doi.org/10.21827/tr.64.3.264-273.

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This article offers a short overview and assessment of the debate regarding the so-called Shapira manuscripts which came to light in the 1880s, following the publication of an article and monograph by Idan Dershowitz, professor of Hebrew Bible at the University of Potsdam. Claiming the manuscripts Moses Shapira tried to sell to the British Museum in 1883 were not forgeries, Dershowitz argues that they were a pre-exilic earlier version of the canonical Deuteronomy. The article reviews the history of reception of the manuscripts in view of methodological and societal issues
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Hendel, Ronald. "Notes on the Orthography of the Shapira Manuscripts: The Forger’s Marks." Zeitschrift für die alttestamentliche Wissenschaft 133, no. 2 (May 26, 2021): 225–30. http://dx.doi.org/10.1515/zaw-2021-2008.

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Abstract The Shapira manuscripts, putatively precursors of Deuteronomy, have many indications of forgery, particularly in the orthography, which mixes the writing conventions of the Mesha stele and the Hebrew Bible. Notably, the consistent use of waw, instead of he, to mark final ō is an anachronism. These problems were not perceivable by the text’s nineteenth century critics (or its forgers), but in hindsight are clear marks of the forger’s art.
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Dissertations / Theses on the topic "Bible manuscripts, Hebrew"

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Francisco, Edson de Faria. "Masora Parva Comparada: Comparação entre as Anotações Massoréticas em Textos da Bíblia Hebraica de tradição Ben Asher em Isaías, capítulos de 1 a 10." Universidade de São Paulo, 2002. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-12062003-225729/.

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A atividade massorética surgiu aproximadamente no século VII na Babilônia e chegou ao seu auge por volta do século X, com os trabalhos dos massoretas de Tiberíades, Israel, principalmente com o último massoreta da família Ben Asher, Aarão ben Moisés ben Asher. A tradição tiberiense do ramo Ben Asher, entre outras tradições, nunca conheceu uma forma absolutamente uniforme e fixa que não pudesse apresentar algum tipo de divergência ou contradição, seja na vocalização ou na acentuação. A Massorá também apresentava suas próprias diferenças e contradições. Esta pesquisa pretende analisar notas massoréticas divergentes da Masora Parva nos dez capítulos do livro de Isaías em três textos de tradição Ben Asher: o Códice de Alepo A, o Códice de Leningrado B19a (L) e a Biblia Hebraica Stuttgartensia (BHS). Os dois primeiros são os principais manuscritos massoréticos que seguem a tradição Ben Asher e os mais relacionados entre si e além disso, são frutos da atividade massorética ocorrida nos séculos X e XI. A BHS, a principal edição crítica do texto bíblico hebraico surgida no século XX, é baseada no texto e na Massorá de um dos manuscritos Ben Asher, o Códice L. Ao analisar as diferenças nas notas mencionadas, este estudo pretende discutir a razão das divergências das notas massoréticas e os métodos de composição de tais notas por parte dos dois massoretas responsáveis por cada um dos dois manuscritos mencinados, o Códice A e o Códice L. Será analisada também a forma de composição empregada na Massorá da BHS cujo editor, Gérard E. Weil, teve como objetivo fazer um comentário massorético menos contraditório e mais detalhado. O método adotado por Weil é analisado tendo em vista a prática empregada pelos massoretas por volta dos séculos X e XI.
The masoretic activity appeared in circa VII century in Babylon and its pinnacle was in circa X century, with the works of Tiberias masoretes in Israel, especially with the last of the Ben Asher family, Aaron ben Moses ben Asher. The Tiberian masoretic tradition of the Ben Asher branch, amongst other traditions, never had an exact and uniform pattern that would avoid divergence and contradiction both in the vocalization and the marking with accents. The Masorah itself shows its differences and contratitions. This work aims at analysing divergent masoretic notes from Masora Parva in the first ten chapters of the book of Isaiah in three texts of Ben Asher tradition, namely Alepo Codex A, Leningrad Codex B19a (L) and Biblia Hebraica Stuttgartensia (BHS). The first two texts are the most correlated and the main masoretic manuscripts that follow Ben Asher tradition. Furthermore, they are the outcome of the masoretic activity that took place in the X and XI centuries. BHS, the most important critical edition of the Hebrew biblical texts dates from XX century and is based in the text and in the Masorah of one of Ben Asher manuscripts, the Codex L. Analysing the differences in the above-mentioned sources, this work intends to discuss the reasons of the divergences and contraditions in the masoretic notes and the methods of composition of the notes used by two of the main masoretes in charge of the Codex A and the Codex L. The composition of the Masorah of BHS whose editor, Gérard E. Weil, aimed at making a more detailed and less contradictory masoretic commentary will also be analysed. The method adopted by Weil is analysed focusing on the practice of the masoretes in circa X and XI centuries.
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Books on the topic "Bible manuscripts, Hebrew"

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The Hebrew Bible in medieval illuminated manuscripts. New York: Rizzoli, 1987.

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Library, Cambridge University. Karaite Bible manuscripts from the Cairo Genizah. Cambridge: Published for Cambridge University Library by Cambridge University Press, 1990.

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Yeivin, Israel. Ohel hayim: A catalogue of Hebrew manuscripts of the Manfred Anne Lehmann family : Biblical manuscripts. New York: Manfred & Anne Lehmann Foundation, 1990.

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Dukan, Michèle. La Bible hébraïque: Les codices copiés en Orient et dans la zone séfarade avant 1280. Turnhout: Brepols Publishers, 2006.

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Pilocane, Chiara. Frammenti dei più antichi manoscritti biblici italiani (secc. XI-XII): Analisi e edizione facsimile. Firenze: Giuntina, 2004.

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1914-, Banitt Menahem, Rokéaḥ Zefira Entin, and Valmadonna Trust Library, eds. The only dated medieval Hebrew manuscript written in England (1189 CE) and the problem of pre-expulsion Anglo-Hebrew manuscripts. London: Valmadonna Trust Library, 1985.

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Fahr, Heinz. Jordandurchzug und Beschneidung als Zurechtweisung in einem Targum zu Josua 5 (Edition des Ms T.-S. B 13,12). Glückstadt: J.J. Augustin, 1991.

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Fahr, Heinz. Jordandurchzug und Beschneidung als Zurechtweisung in einem Targum zu Josua 5: (Edition des Ms T.-S. B 13,12). Glückstadt: J.J. Augustin, 1991.

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1966-, Schneider Bernard, ed. The Crown of Aleppo: The mystery of the oldest Hebrew Bible codex. Philadelphia: The Jewish Publication Society, 2010.

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Tawil, Hayim. Crown of Aleppo: The mystery of the oldest Hebrew Bible codex. Philadelphia: Jewish Publication Society, 2010.

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Book chapters on the topic "Bible manuscripts, Hebrew"

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Trebolle, Julio, and Pablo Torijano. "The Behavior of the Hebrew Medieval Manuscripts and the Vulgate, Aramaic and Syriac Versions of 1 – 2 Kings vis-à-vis the Masoretic Text and the Greek Version." In The Text of the Hebrew Bible, 101–34. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666550645.101.

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Martín-Contreras, Elvira. "ANNOTATIONS IN THE EARLIEST MEDIEVAL HEBREW BIBLE MANUSCRIPTS." In Scribal Habits in Near Eastern Manuscript Traditions, 167–88. Gorgias Press, 2021. http://dx.doi.org/10.31826/9781463241964-011.

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"Some Thoughts about the Diffusion of Biblical Manuscripts in Antiquity." In Textual Criticism of the Hebrew Bible, Qumran, Septuagint, 60–81. BRILL, 2015. http://dx.doi.org/10.1163/9789004285569_006.

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Khan, Geoffrey. "Some Features of the Imperfect Oral Performance of the Tiberian Reading Tradition of Biblical Hebrew in the Middle Agess." In Semitic Languages and Cultures, 549–92. Open Book Publishers, 2020. http://dx.doi.org/10.11647/obp.0207.13.

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Geoffrey Khan looks at imperfect performances of the prestigious Tiberian pronunciation tradition that are reflected in medieval Bible manuscripts. He proposes explanatory models for the development of such imperfect performances. Three factors are identified: interference of a less prestigious substrate, which he identifies as the Hebrew component of Jewish vernacular Arabic; hypercorrections; and varying degrees of acquisition of the Tiberian tradition. Khan describes these various phenomena and concludes that the imperfect performances must be datable to a period when the Tiberian pronunciation tradition was still alive and was familiar, though not perfectly, to the scribes.
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HAYWARD, ROBERT. "Targum." In Rabbinic Texts and the History of Late-Roman Palestine. British Academy, 2011. http://dx.doi.org/10.5871/bacad/9780197264744.003.0014.

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This chapter examines the current state of investigation into targum. It explains that targum is the term used to describe the ancient Aramaic versions of books of the Hebrew Bible which incorporate, in varying degrees, explanations of the biblical text. It describes the available manuscripts and printed editions of the targum. The findings reveal that recent scholarly work on the Aramaic Targumim has shown itself less willing than earlier research to identify historical information preserved in the extant texts, and to make use of that information either to comment on the date and provenance of the Targumim, or to supplement our historical knowledge.
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"THE LANGUAGE OF THE HEBREW BIBLE CONTRASTED WITH THE LANGUAGE OF THE BEN SIRA MANUSCRIPTS AND OF THE DEAD SEA SCROLLS." In Sirach, Scrolls, and Sages, 338–45. BRILL, 1999. http://dx.doi.org/10.1163/9789004350359_019.

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Outhwaite, Benjamin. "The Tiberian Tradition in Common Bibles from the Cairo Genizah." In Semitic Languages and Cultures, 405–66. Open Book Publishers, 2020. http://dx.doi.org/10.11647/obp.0207.11.

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Benjamin Outhwaite examines how deviations from the standard Tiberian tradition found in ‘Common Bibles’ from the Cairo Genizah reveal the way Biblical Hebrew was pronounced by those who produced the manuscripts. Common Bibles have to date been studied far less than other biblical manuscripts from the Cairo Genizah. The study examines five fragments. It illustrates numerous deviations in notation from the standard conventions of Tiberian vocalisation and also many features that reflect a pronunciation different from that of the standard Tiberian tradition.
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"Les Manuscrits 4Qjugesc ( = 4Q50A) ET 1Qjuges ( = 1 Q6)." In Studies in the Hebrew Bible, Qumran, and the Septuagint, 184–202. BRILL, 2006. http://dx.doi.org/10.1163/9789047417989_013.

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Fraade, Steven D. "Texts, Translations, Notes, and Commentary." In The Damascus Document, 23–156. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198734338.003.0002.

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The chapter provides a critical representation of the text(s), based on manuscript comparison and consulting of digital images, an English translation that cleaves to the original Hebrew while rendering it in accessible prose. Critical Notes to both the Hebrew text and its English translation, and a Commentary that seeks to highlight and interconnect the overarching themes and rhetorical strategies of the text, as it might have been communally performed in the intellectual and ritual life of the Qumran community (or communities). Suggestions for Further Reading are incorporated into each section. The Notes, which form the largest part of this chapter, identify and analyze the plenitude of both explicit (citation) and implicit (allusion) scriptural interpretation, both legal and non-legal, as well as convergences and divergences with a panoply of ancient Jewish sources, including, in addition to the Hebrew Bible, other scrolls, other second temple Jewish literature, New Testament, and early rabbinic sources, the last of which is a particular feature of this commentary in comparison to its antecedents (see Ancient Source indices). These cross-references will serve to better understand and appreciate the Damascus Document in its broader historical and cultural contexts. The Comments on each editorial unit seek to frame the text in relation to broader consideration of the identity formation, reinforcement, and transmission of both individuals and communities, of both veteran members and novices. Particular attention is given to the seeming polemical nature of much of the text, as well as its intra-mural educational purposes. The commentary takes seriously the self-designation of the community, through this text (CD [MS B] 20:10, 13), as a studying and practicing community, “the house of the Torah.” Another important feature of the Damascus Document, and hence its commentary, is the different types and functions of human leadership of the community which sees both it leaders and itself as divinely elect and in possession of esoteric wisdom and discernment.
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Conference papers on the topic "Bible manuscripts, Hebrew"

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Gruchalska, Agnieszka, Anna Rogulska, Grzegorz Rusek, Barbara I. Łydżba-Kopczyńska, P. M. Champion, and L. D. Ziegler. "Spectroscopic Studies of Atypically Illuminated Medieval Hebrew Bible in Comparison to a XV Century Western Manuscript." In XXII INTERNATIONAL CONFERENCE ON RAMAN SPECTROSCOPY. AIP, 2010. http://dx.doi.org/10.1063/1.3482489.

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