The Massoretic Text And The Ancient Versions Of The Book Of Micah

This book provides an in-depth analysis of the Massoretic Text and the ancient versions of the book of Micah, offering valuable insights into the origins and development of the Hebrew Bible. Taylor's thorough scholarship and attention to detail make this an essential resource for scholars and students of biblical studies. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Excerpt from The Massoretic d104 and the Ancient Versions of the Book of Micah In the writer of an essay on the text of Micah it would he mere affectation to profess that he has attacked the subject without knowing, and to some extent being affected by, the views of others. He would at the outset lie open to the pertinent inquiry into the reason for his selecting this particular portion of the Old Testament. The present writer was fully aware of the existence of two directly opposed opinions, one of which holds the Massoretic d104 to be in an extremely unsatisfactory state, whilst the other maintains that it has undergone but little corruption. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

The Book of Micah is generally considered one of the older surviving books of the Hebrew Scriptures, with most scholars dating it to before the Torah was compiled, or at least heavily redacted in the time of King Josiah. Most scholars accept that Micah was written by a prophet called Micah between 737 and 969 BC, who was most likely from the town of Moresheth in the Kingdom of Judea or the city-state of Gath, in the modern Palestinian West Bank. His world was very different from the later Kingdom of Judea that emerged in the 2nd-century BC, as the Israelites of his time were still polytheistic, worshiping the Canaanite Elohim, as well as statues of Iaw (Masoretic Yahweh), the God the Jews and Samaritans would later worship. The Book of Micah is believed to have been translated into Greek around 180 BC with other Twelve Prophets, however, there is a significant difference between the Septuagint's and Masoretic version of the Book of Micah. The Masoretic Version is the Book of Micah which copied by a group of Jewish scribes called the Masorites between 400 and 1000 AD. The major difference between the Books of Micah is the god that Amos was the prophet of. The Masoretic version refers to his god as Iaw (Yahweh) Sabaoth, however, the Septuagint's version of Micah does not mention Iaw Sabaoth, instead, referring to God as Lord God (κύριος ὁ θεὸς), or the Lord Almighty (κύριος ὁ παντοκράτωρ) which in the Septuagint's Book of Job was a translation of Shaddai. In the Septuagint, Micah's god was repeatedly named as 'Lord God' (κύριος ὁ θεὸς), which translated back into Hebrew would be 'Ba'al El,' and once Lord Almighty (κύριος ὁ παντοκράτωρ), which translated back into Hebrew would be 'Ba'al Shaddai.' The term pantocratôr (παντοκράτωρ) was the translation used in other books of the Septuagint for Shaddai (שדי). For example, the Book of Job, which was translated into Greek between 190 and 180 BC, the names Shaddi shows up 33 times in the Masoretic Texts and is translated as Almighty (παντοκράτωρ) in the Septuagint.

What happened when the writing of the Old Testament prophet Micah from the 8th century BCE was read and interpreted by Christians in the 1st to 5th century BCE? This research meticulously describes data from patristic commentaries and other ancient Christian works in Greek and Latin, as well as the remains of Gnostic receptions of Micah, and it analyses the interpretative strategies that were adopted. Attention is paid to the partial retrieval of Origen’s Commentary on Micah, which is lost nowadays, but was used by later Christian authors, especially Jerome. This work includes the ancient delimitation of the Septuagint version and patristic observations on the meaning of particular terms. Other aspects are the liturgical readings from Micah’s book up to the Middle Ages, its use in Christ’s complaints about Israel on Good Friday (the Improperia), and a rabbinic tradition about Jesus quoting Micah. It is noted whenever patristic authors implicitly use or explicitly quote Jewish interpretations, many of which are supplied with parallels in contemporaneous or medieval Jewish works. This first comprehensive survey of the ancient Christian reception and interpretation of Micah is a valuable tool for Biblical scholars and historians.

One of the twelve Minor Prophets, Micah unwaveringly spoke God's message to Israel--a message filled with judgment but also laced with the promise of redemption. Micah combined poetic complexity and literary sophistication to compel his audience to respond. And now, through an exacting linguistic and literary analysis of the biblical text, coauthors Francis I. Andersen and David Noel Freedman explain what Micah meant to his contemporaries, as well as what his message means to readers today. What sets Micah apart is the attention it pays to the details of the prophet's original text. The commentary is descriptive rather than speculative, philological rather than theological. With unusual care, the authors--two of the world's leading Bible scholars--examine the features of Micah's biblical Hebrew and prophetic discourse. They discover the use of a special kind of language, which, in its poetic composition, differs significantly from the language of classical Hebrew prose. At the zenith of their careers, masters of all relevant disciplines, Andersen and Freedman are the perfect duo to unlock the words of this challenging prophet.

This volume brings gender studies to bear on Micah’s powerful rhetoric, interpreting the book within its ancient and modern contexts. Julia M. O’Brien traces resonances of Micah’s language within the Persian Period community in which the book was composed, evaluating recent study of the period and the dynamics of power reflected in ancient sources. Also sampling the book’s reception by diverse readers in various time periods, she considers the real-life implications of Micah’s gender constructs. By bringing the ancient and modern contexts of Micah into view, the volume encourages readers to reflect on the significance of Micah’s construction of the world. Micah’s perspective on sin, salvation, the human condition, and the nature of YHWH affects the way people live—in part by shaping their own thought and in part by shaping the power structures in which they live. O’Brien’s engagement with Micah invites readers to discern in community their own hopes and dreams: What is justice? What should the future look like? What should we hope for? From the Wisdom Commentary series Feminist biblical interpretation has reached a level of maturity that now makes possible a commentary series on every book of the Bible. It is our hope that Wisdom Commentary, by making the best of current feminist biblical scholarship available in an accessible format to ministers, preachers, teachers, scholars, and students, will aid all readers in their advancement toward God’s vision of dignity, equality, and justice for all. The aim of this commentary is to provide feminist interpretation of Scripture in serious, scholarly engagement with the whole text, not only those texts that explicitly mention women. A central concern is the world in front of the text, that is, how the text is heard and appropriated by women. At the same time, this commentary aims to be faithful to the ancient text, to explicate the world behind the text, where appropriate, and not impose contemporary questions onto the ancient texts. The commentary addresses not only issues of gender (which are primary in this project) but also those of power, authority, ethnicity, racism, and classism, which all intersect. Each volume incorporates diverse voices and differing interpretations from different parts of the world, showing the importance of social location in the process of interpretation and that there is no single definitive feminist interpretation of a text.

Books by evangelical scholars on messianism in the Old Testament are either outdated, too brief, or lack balance,Ó observes the author. Messianic Revelation in the Old Testament represents the most thorough, conservative analysis of the century. Van Groningen traces the messianic expectation as it is progressively revealed in the Hebrew Scriptures. He first introduces the messianic concept, defining its terms and uncovering its source. He finds these messianic presentations rooted in, and shaped by, divine revelation. The major part of this volume explores messianism's philological, historical, and theological aspects. The result of this study,Ó writes the author, reveals that the messianic concept refers to a royal-priestly-prophetic person...and his work.Ó Passages that deal with these messianic motifs have been selected for close scrutiny and evaluation.Ó The author believes that a correct understanding of messianism in the Old Testament requires a balanced hermeneutical approach - from exegeting the relevant texts and studying their historical context to interpreting prophecy and organizing its theological truths. In the words of the author, To omit one [element] is to do injustice to the Old Testament.Ó Van Groningen has included an extensive bibliography of both books and articles for those wishing to pursue additional study. A Scripture index helps one to locate the author's exegetical insights on various passages. An index of persons concludes the work.