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.

In the Masoretic Text, it appears as a single work, either the first or last book of the Ketuvim ( the latter arrangement also making it the final book of the Jewish Bible ).

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 form of the name as recorded in the Masoretic text is indeed the expected form of the Biblical Hebrew active participle.

While the vowel points of א ֲ ד ֹ נ ָ י ( Aḏōnáy ) and י ְ ה ֹ ו ָ ה ( Yəhōwāh ) are very similar, they are not identical, which may indicate that the Masoretic vowel pointing represented the actual pronunciation of the name YHWH and was not or not only an indication to use a substitute name ( Qere-Ketiv ).

The name is an acronym formed from the initial Hebrew letters of the Masoretic Text's three traditional subdivisions: The Torah (" Teaching ", also known as the Five Books of Moses ), Nevi ' im (" Prophets ") and Ketuvim (" Writings ")— hence TaNaKh.

The name " Large Masorah " is applied sometimes to the lexically arranged notes at the end of the printed Bible, usually called the Final Masorah ( Masora finalis ), or the Masoretic Concordance.

18: 16 his name is Abimelech according to the Masoretic Text, and is probably the same as Ahiah ( 1 Sam.

The Hebrew letters מלך ( mlk ) usually stand for mele < u > k </ u > ' king ' ( Proto-Northwest Semitic malku ) but when vocalized as mōle < u > k </ u > in Masoretic Hebrew text, they have been traditionally understood as a proper name Μολοχ ( molokh ) ( Proto-Northwest Semitic Mulku ) in the corresponding Greek renderings in the Septuagint translation, in Aquila, and in the Middle Eastern Targum.

In this verse the name of God also occurs in apposition to Ēl ʿElyōn in the Masoretic text but is absent in the Samaritan version, in the Septuagint translation, and in Symmachus.

Psalm 151 is the name given to a short psalm that is found in most copies of the Septuagint but not in the Masoretic Text of the Hebrew Bible.

The Masoretic text has the unspecified " and shall name ".

In addition to being married to Jochebed, Amram is also described in the Bible as having been related to Jochebed prior to the marriage, although the exact relationship is uncertain ; some Greek and Latin manuscripts of the Septuagint state that Jochebed was Amram's father's cousin, and others state that Amram was Jochebed's cousin, but the Masoretic text states that he was Jochebed's nephew.

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 spelling and names in both the 1609 – 1610 Douay Old Testament ( and in the 1582 Rheims New Testament ) and the 1749 revision by Bishop Challoner ( the edition currently in print used by many Catholics, and the source of traditional Catholic spellings in English ) and in the Septuagint ( an ancient translation of the Old Testament in to Greek, which is widely used by the Eastern Orthodox instead of the Masoretic text ) differ from those spellings and names used in modern editions which are derived from the Hebrew Masoretic text.

Theodotion's translation is much closer to the Masoretic text and became so popular that it replaced the original Septuagint version of Daniel, in all but two manuscripts of the Septuagint itself.

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.

The Septuagint ( Greek or ' LXX ') version of this book is, in its arrangement and in other particulars, different from the Masoretic Hebrew.

The Masoretic text places Joel between Hosea and Amos ( the order inherited by the Tanakh and Old Testament ), while the Septuagint order is Hosea – Amos – Micah – Joel – Obadiah – Jonah.

The book of Habakkuk is a book of the Tanakh ( the Old Testament ) and stands eighth in a section known as the 12 Minor Prophets in the Masoretic and Greek texts.

In most ancient copies of the Bible which contain the Septuagint version of the Old Testament, the Book of Daniel is not the original Septuagint version, but instead is a copy of Theodotion's translation from the Hebrew, which more closely resembles the Masoretic text.

The relationship between the apostolic use of the Old Testament, for example, the Septuagint and the now lost Hebrew texts ( though to some degree and in some form carried on in Masoretic tradition ) is complicated.

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.

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.

The chants are written and notated in accordance with the special signs or marks printed in the Masoretic text of the Hebrew Bible ( or Tanakh ) to complement the letters and vowel points.

It is generally accepted that the Masoretic " vowel pointing " adopted ca.

The diphthongal vowel of Masoretic or would not have been present in Hebrew / Aramaic pronunciation during this period, and some scholars believe some dialects dropped the pharyngeal sound of the final letter ` ayin, which in any case had no counterpart in ancient Greek.

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.