She became the mother of one of David's sons, who is listed in the Book of Chronicles under the name Daniel, in the Masoretic Text of the Books of Samuel as Chileab, and in the Septuagint text of 2 Samuel 3: 3 as Δαλουια, Dalouia.

The disputed books, included in one canon but not in others, are often called the Biblical apocrypha, a term that is sometimes used specifically ( and possibly pejoratively in English ) to describe the books in the Catholic and Orthodox canons that are absent from the Jewish Masoretic Text ( also called the Tanakh or Miqra ) and most modern Protestant Bibles.

Seven of the eight scrolls originally contained the entire book of Daniel in the short form as it is in the Masoretic Text, however none have the long form as preserved in the Septuagint.

All eight scrolls do not reveal any major disagreements against the Masoretic Text, although James C. VanderKam observes that 1QDan < sup > a </ sup > is closest to the traditional text.

These texts, in Hebrew, correspond both to the Masoretic Text and the Septuagint Text.

By contrast, evidence based on the textual differences between the Septuagint and the Masoretic Text has been used to argue that the context of the MT truly does depict a historical Jeremiah.

; Masoretic Text

In Judaism, Obadiah is considered a “ later prophet ” and this Masoretic Text is chronologically placed in the Tanakh under the section Nevi ' im in the last category called The Twelve Prophets.

In Jonah 1: 6, the Masoretic Text ( MT ) reads, "... perhaps God will pay heed to us ...." Targum Jonah translates this passage as: "... perhaps there will be mercy from the Lord upon us ...." The captain's proposal is no longer an attempt to change the divine will ; it is an attempt to appeal to divine mercy.

76-91 ), most of which follows the Masoretic Text closely and with Mur XII reproducing a large portion of the text.

The book of Zephaniah consists of three chapters in the Hebrew Masoretic Text.

The divergences between the Hebrew text of the scroll and the standard Masoretic Text are startlingly minimal.

Christians accept the Written Torah and other books of the Hebrew Bible as Scripture, although they generally give readings from the Koine Greek Septuagint translation instead of the Biblical Hebrew / Biblical Aramaic Masoretic Text.

The term is used as a matter of convenience by the Ethiopian Orthodox Tewahedo Church and other Churches to refer to books of their Old Testament which are not part of the Masoretic Text.

* Where the Gospel of Barnabas includes quotations from the Old Testament, these correspond to readings as found in the Latin Vulgate ; rather than as found in either the Greek Septuagint, or the Hebrew Masoretic Text.

Between the 7th and 11th centuries, Jewish scribes, called the Masoretes and located in Galilee and Jerusalem, established the Masoretic Text, the final text of the Hebrew Bible.

In the Masoretic Text, it is written in ( ).

The manuscript base for the Old Testament was the Biblia Hebraica Stuttgartensia Masoretic Hebrew Text.

Ha-Satan with the definite article occurs 13 times in the Masoretic Text, in two books of the Hebrew Bible:

Critical translations of the Old Testament, while using the Masoretic Text as their basis, consult the Septuagint as well as other versions in an attempt to reconstruct the meaning of the Hebrew text whenever the latter is unclear, undeniably corrupt, or ambiguous .. For example, the Jerusalem Bible Foreword says, "... only when this ( the Masoretic Text ) presents insuperable difficulties have emendations or other versions, such as the ... LXX, been used.

The term abaddon appears six times in the Masoretic text of the Hebrew Bible ; abaddon means destruction or " place of destruction ", or the realm of the dead, and is associated with Sheol.

The Septuagint version appears to agree more with the Qumran fragments rather than the Hebrew / Aramaic Masoretic text reflected in modern translations.

The Tetragrammaton appears 6, 828 times in the Biblia Hebraica Stuttgartensia edition of the Hebrew Masoretic Text.

This Cainan also appears in the Septuagint ( Greek ) Old Testament, but is omitted by the Hebrew Masoretic text.

The phrase mercy seat is not a translation of the Hebrew term kapporeth, which appears in its place in the Masoretic text, nor of the Greek term hilasterion, which takes the same place in the Septuagint, but instead is the translation by William Tyndale of the German term Gnadenstuhl, from the same narrative position in the Luther Bible ; Gnadenstuhl literally means seat of grace, in the sense of location of grace.

As the variation among parallel manuscript traditions that are exhibited by the Septuagint compared with the Masoretic text and which are embodied in the further variants among the Dead Sea Scrolls have demonstrated, even canonical Hebrew texts did not possess any single ' authorized ' manuscript tradition in the first centuries BC.

According to the Jewish Encyclopedia, " a comparison of the Masoretic text with the Septuagint throws some light on the last phase in the history of the origin of the Book of Jeremiah, inasmuch as the translation into Greek was already under way before the work on the Hebrew book had come to an end ...

Cappel's second important work, Critica sacra, went further, and was controversial from a theological point of view ; having dismissed the antiquity of the vowel points, he now held, based on the various readings in the text and the differences between the ancient versions and the Masoretic text, that the consonantal text of the Hebrew Bible was susceptible to change, corruption, and human interference, which amounted to an attack on the verbal inspiration of Scripture.

( See the article on the Masoretic text for a full discussion of their work.

A similar tone of extreme depreciation of the Masoretic Hebrew text, colored by polemical bias against Protestantism, affects his major work, the posthumous Exercitationes biblicae de hebraeici graecique textus sinceritate ( 1660 ), in which, following in the footsteps of Cappellus, he brought arguments against the then current theory of the absolute integrity of the Hebrew text and the antiquity of the vowel points.

This discovery has shed much light on the differences between the two versions ; while it was previously maintained that the Greek Septuagint ( the version used by the earliest Christians ) was only a poor translation, professor Emanuel Tov, senior editor of the Dead Sea Scrolls ' publication, wrote that the Masoretic edition either represents a substantial rewriting of the original Hebrew, or there had previously been two different versions of the text.

Most scholars hold that the Hebrew text underlying the Septuagint version is older than the Masoretic text and that either the Masoretic evolved either from this vorlage or from a closely related version.

( Matt 2: 23 is not present in current Masoretic tradition either, though according to St. Jerome it was in Isaiah 11: 1.

Cross states that the Samaritan and the Septuagint share a nearer common ancestor than either does with the Masoretic, which he suggested developed from local texts used by the Babylonian Jewish community.

Passages in the texts of Jubilees that are directly parallel to verses in Genesis do not directly reproduce either of the two surviving manuscript traditions ; consequently, the lost Hebrew original is thought to have used an otherwise unrecorded text for Genesis and the early chapters of Exodus, one that was independent of either the Masoretic text or the Hebrew text that was the basis for the Septuagint.

The first chapter, written in Hebrew Masoretic text, introduces Daniel and his three companions: Hananiah, Mishael, and Azariah.

The materials for the history of the first period are scattered remarks in Talmudic and Midrashic literature, in the post-Talmudical treatises Masseket Sefer Torah and Masseket Soferim, and in a Masoretic chain of tradition found in ben Asher's " Diḳduḳe ha-Ṭe ' amim ", § 69 and elsewhere.

Besides introducing the Masorah into the margin, he compiled at the close of his Bible a concordance of the Masoretic glosses for which he could not find room in a marginal form, and added an elaborate introduction – the first treatise on the Masorah ever produced.

The variant readings in Hebrew, which are due to confusion between the letters < י > Yod and < ו > Vav that are particularly common in the Masoretic Text, indicate that the first vowel was long in pronunciation.

As the first canonical hour of the day, it commenced more solemnly than the other offices, with Psalm 94 ( Psalm 95 in the Masoretic numbering ), called the Invitatory, chanted or recited in the form of a response, in accordance with the most ancient custom.

The earliest extant Jewish manuscript to note the chapter divisions dates from 1330, and the first printed edition was in 1516 ( several earlier Masoretic Bibles did not note the chapters ).

The Hebrew noun minkhah ( מ ִ נ ְ ח ָ ה ) is used 211 times in the Masoretic Text of the Hebrew Bible with the first instances being the minkhah offered by both Cain and Abel in Genesis 4.

The New Jewish Publication Society of America Tanakh, first published in complete form in 1985, is a modern Jewish translation of the Masoretic text of the Hebrew Scriptures in to English.