The Torah, or "Instruction," is also known as the "Five Books" of Moses, thus Chumash from Hebrew meaning "fivesome," and Pentateuch from Greek meaning "five scroll-cases."
The Torah focuses on three moments in the changing relationship between God and people. The first eleven chapters of Genesis provide accounts of the creation (or ordering) of the world, and the history of God's early relationship with humanity. The remaining thirty-nine chapters of Genesis provide an account of God's covenant with the Hebrew patriarchs, Abraham, Isaac and Jacob (also called Israel), and Jacob's children (the "Children of Israel"), especially Joseph. It tells of how God commanded Abraham to leave his family and home in the city of Ur, eventually to settle in the land of Canaan, and how the Children of Israel later moved to Egypt. The remaining four books of the Torah tell the story of Moses, who lived hundreds of years after the patriarchs. His story coincides with the story of the liberation of the Children of Israel from slavery in Ancient Egypt, to the renewal of their covenant with God at Mount Sinai, and their wanderings in the desert until a new generation would be ready to enter the land of Canaan. The Torah ends with the death of Moses.
The Torah focuses on three moments in the changing relationship between God and people. The first eleven chapters of Genesis provide accounts of the creation (or ordering) of the world, and the history of God's early relationship with humanity. The remaining thirty-nine chapters of Genesis provide an account of God's covenant with the Hebrew patriarchs, Abraham, Isaac and Jacob (also called Israel), and Jacob's children (the "Children of Israel"), especially Joseph. It tells of how God commanded Abraham to leave his family and home in the city of Ur, eventually to settle in the land of Canaan, and how the Children of Israel later moved to Egypt. The remaining four books of the Torah tell the story of Moses, who lived hundreds of years after the patriarchs. His story coincides with the story of the liberation of the Children of Israel from slavery in Ancient Egypt, to the renewal of their covenant with God at Mount Sinai, and their wanderings in the desert until a new generation would be ready to enter the land of Canaan. The Torah ends with the death of Moses.
dependent on the religious The Torah focuses on three moments in the changing relationship between God and people. The first eleven chapters of Genesis provide accounts of the creation (or ordering) of the world, and the history of God's early relationship with humanity. The remaining thirty-nine chapters of Genesis provide an account of God's covenant with the Hebrew patriarchs, Abraham, Isaac and Jacob (also called Israel), and Jacob's children (the "Children of Israel"), especially Joseph. It tells of how God commanded Abraham to leave his family and home in the city of Ur, eventually to settle in the land of Canaan, and how the Children of Israel later moved to Egypt. The remaining four books of the Torah tell the story of Moses, who lived hundreds of years after the patriarchs. His story coincides with the story of the liberation of the Children of Israel from slavery in Ancient Egypt, to the renewal of their covenant with God at Mount Sinai, and their wanderings in the desert until a new generation would be ready to enter the land of Canaan. The Torah ends with the death of Moses.
The Nevi'im, or "Prophets," tell the story of the rise of the Hebrew monarchy, its division into two kingdoms, and the prophets who, in God's name, warned the kings and the Children of Israel about the punishment of God. It ends with the conquest of the Kingdom of Israel by the Assyrians and the conquest of the Kingdom of Judah by the Babylonians, and the destruction of the Temple in Jerusalem. Portions of the prophetic books are read by Jews on the Sabbath (Shabbat). The Book of Jonah is read on Yom Kippur. According to Jewish tradition, Nevi'im is divided into eight books. Contemporary translations subdivide these into seventeen books.
"Scriptures," may have been written during or after the Babylonian Exile but no one can be sure. According to Rabbinic tradition, many of the psalms in the book of Psalms are attributed to David; King Solomon is believed to have written Song of Songs in his youth, Proverbs at the prime of his life, and Ecclesiastes at old age; and the prophet Jeremiah is thought to have written Lamentations. The Book of Ruth is the only biblical book that centers entirely on a non-Jew. The book of Ruth tells the story of a non-Jew (specifically, a Moabite) who married a Jew and, upon his death, followed in the ways of the Jews; according to the Bible, she was the great-grandmother of King David.
The Nevi'im, or "Prophets," tell the story of the rise of the Hebrew monarchy, its division into two kingdoms, and the prophets who, in God's name, warned the kings and the Children of Israel about the punishment of God. It ends with the conquest of the Kingdom of Israel by the Assyrians and the conquest of the Kingdom of Judah by the Babylonians, and the destruction of the Temple in Jerusalem. Portions of the prophetic books are read by Jews on the Sabbath (Shabbat). The Book of Jonah is read on Yom Kippur. According to Jewish tradition, Nevi'im is divided into eight books. Contemporary translations subdivide these into seventeen books.
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Some time in the 2nd or 3rd century BC, the Torah was translated into Koine Greek, and over the next century, other books were translated (or composed) as well. This translation became known as the Septuagint[11] and was widely used by Greek-speaking Jews, and later by Christians.[12] It differs somewhat from the later standardized Hebrew (Masoretic Text). This translation was promoted by way of a legend (primarily recorded as the Letter of Aristeas) that seventy (or in some sources, seventy-two) separate translators all produced identical texts.[13] From the 800s to the 1400s, Jewish scholars today known as Masoretes compared the text of all known biblical manuscripts in an effort to create a unified, standardized text. A series of highly similar texts eventually emerged, and any of these texts are known as Masoretic Texts (MT). The Masoretes also added vowel points (called niqqud) to the text, since the original text only contained consonant letters. This sometimes required the selection of an inte rpretation, since some words differ only in their vowels?their meaning can vary in accordance with the vowels chosen. In antiquity, variant Hebrew readings existed, some of which
Success is the ability to go from one failure to another with no loss of enthusiasm. Success is the ability to go from failure without losing your enthusiasm.
Success is not final, failure is not fatal: it is the courage to continue that counts. Courage is what it takes to stand up and speak; courage is also what it takes to sit down and listen.
One example of the dispute involves Biblical accounts of Israelite bondage in Egypt, wandering in the desert, and conquest the Land of Israel in a military campaign, the accounts of the land being passed on to the 12 tribes of Israel, and David's and Solomon's conquests, and other key elements described in the Biblical narratives as occurring in the 10th century BC or before. So far, there is a lack of archaeological evidence to independently support this, which has led some archaeologists, such as Israel Finkelstein, Neil Silberman[40], and William Dever[41] to believe that these events never happened, and that the ancestors of the Hebrews and the Jews are either nomads who have become sedentary, or people from the plains of Canaan, who fled to the highlands to escape the control of the cities. Others disagree sharply [42] Another example involves the story of Noah's Ark. Biblical literalists support a theory of a worldwide flood as described in the story and are looking for archaeological evidence in the region of the mountains of Ararat in north-east Turkey where Genesis says Noah's Ark came to rest. Mainstream scientists (and many Christians and Jews) discount a literal interpretation of the Ark story, on the basis of geology and other sciences[43].
One example of the dispute involves Biblical accounts of Israelite bondage in Egypt, wandering in the desert, and conquest the Land of Israel in a military campaign, the accounts of the land being passed on to the 12 tribes of Israel, and David's and Solomon's conquests, and other key elements described in the Biblical narratives as occurring in the 10th century BC or before. So far, there is a lack of archaeological evidence to independently support this, which has led some archaeologists, such as Israel Finkelstein, Neil Silberman[40], and William Dever[41] to believe that these events never happened, and that the ancestors of the Hebrews and the Jews are either nomads who have become sedentary, or people from the plains of Canaan, who fled to the highlands to escape the control of the cities. Others disagree sharply [42] Another example involves the story of Noah's Ark. Biblical literalists support a theory of a worldwide flood as described in the story and are looking for archaeological evidence in the region of the mountains of Ararat in north-east Turkey where Genesis says Noah's Ark came to rest. Mainstream scientists (and many Christians and Jews) discount a literal interpretation of the Ark story, on the basis of geology and other sciences[43].
Although biblical archaeology has confirmed the existence of many people, places, and events mentioned in the Bible , many critical scholars have argued that the Bible be read not as an accurate historical document, but rather as a work of literature and theology that often draws on his torical events?as well as upon non-Hebrew mythology?as pri mary source material (see The Bible and history). For thes e scholars, the Bible reveals much about the lives and tim es of its authors and compilers. The relevance of these id eas to contemporary religious life is left to clerics and adherents of contemporary religions to decide. Theological responses Judaism The claim that the Torah?"the Five Books of Moses" ?were not written by Moses, but by many authors lon g after Moses was said to have lived, directly chal lenged Jewish orthodoxy. For most, this claim impli es that the Torah itself?especially its account of God's revelation at Mt. Sinai?is not historically reliable. Although many Orthodox scholars have rejected
this "Higher Criticism", most Conservative and virtua lly all Reform Jewish scholars have accepted it. Cons equently, there has been considerable debate among Jew ish scholars as to the nature of revelation and the di vine nature of the Torah. Conservative Jewish philosop her Elliot Dorff has categorized five distinct major J ewish positions in these debates within Conservative J udaism in the 20th century:[38] ? Orthodox (characterized by Eliezer Berkovitz and Norman Lamm): "Verbal Revelation: The Torah, inclu ding both the Written and Oral Traditions, consists of the exact words of God. He gave it all as one piece at Sinai."* In addition to the 5 categories described by Elliott, other positions have been adopted: Christianity In 1943 Pope Pius XII's encyclical Divino Afflante Spi ritu gave the Vatican's imprimatur to textual criticism. Biblical archaeology is the archaeology that relates to, and sheds light upon, the Hebrew Scriptures and the New Testament. It is used to help determine the lifestyle and practices of people living in biblical times. It is also used to help clarify the consistency between hist orical evidence and scripture.
Although biblical archaeology has confirmed the existence of many people, places, and events mentioned in the Bible , many critical scholars have argued that the Bible be read not as an accurate historical document, but rather as a work of literature and theology that often draws on his torical events?as well as upon non-Hebrew mythology?as pri mary source material (see The Bible and history). For thes e scholars, the Bible reveals much about the lives and tim es of its authors and compilers. The relevance of these id eas to contemporary religious life is left to clerics and adherents of contemporary religions to decide. Theological responses Judaism The claim that the Torah?"the Five Books of Moses" ?were not written by Moses, but by many authors lon g after Moses was said to have lived, directly chal lenged Jewish orthodoxy. For most, this claim impli es that the Torah itself?especially its account of God's revelation at Mt. Sinai?is not historically reliable. Although many Orthodox scholars have rejected
vine nature of the Torah. Conservative Jewish philosop her Elliot Dorff has categorized five distinct major J ewish positions in these debates within Conservative J udaism in the 20th century:[38] ? Orthodox (characterized by Eliezer Berkovitz and Norman Lamm): "Verbal Revelation: The Torah, inclu ding both the Written and Oral Traditions, consists of the exact words of God. He gave it all as one piece at Sinai."* In addition to the 5 categories described by Elliott, other positions have been adopted: Christianity In 1943 Pope Pius XII's encyclical Divino Afflante Spi ritu gave the Vatican's imprimatur to textual criticism. Biblical archaeology is the archaeology that relates to, and sheds light upon, the Hebrew Scriptures and the New Testament. It is used to help determine the lifestyle and practices of people living in biblical times. It is also used to help clarify the consistency between hist orical evidence and scripture.
The most incomprehensible thing about the universe is that it is comprehensible Learn from yesterday, live for today, hope for tomorrow. The important thing is not to stop questioning.
When a man sits with a pretty girl for an hour, it seems like a minute. But let him sit on a hot stove for a minute - and it's longer than any hour. That's relativity.
Education is what remains after one has forgotten everything he learned in school. The aim must be the training of independently acting and thinking individuals who see in the service of the community their highest life problem.
A man who works with his hands is a laborer. A man who works with his hands and his brains is a craftsman. But a man who works with his brains and the hands of other is an executive.