Please Support the Bible Translation Work of the Updated American Standard Version (UASV)

$5.00

The Origin of the Masoretic Text

The Masoretic Text represents the culmination of centuries of dedication to the accurate transmission of the Hebrew Scriptures. Its origins trace back to the sixth century C.E., when Jewish scribes, known as the Masoretes, began their meticulous work of preserving and standardizing the consonantal text of the Hebrew Bible. The word “Masoretic” is derived from the Hebrew term ma·soh·rahʹ or ma·soʹreth, meaning “tradition,” highlighting the Masoretes’ role in safeguarding the textual tradition of Scripture.

The work of the Masoretes became necessary because Hebrew, as a spoken language, had faded significantly by this time. Without precise linguistic guidance, the correct pronunciation and interpretation of the consonantal text were at risk. The Masoretes addressed this challenge by introducing vowel points and accent marks, creating a detailed and reliable text that has endured for centuries. Psalm 12:6 underscores the purity of Jehovah’s Word: “The sayings of Jehovah are pure sayings, like silver refined in an earthen furnace, purified seven times.”

The Necessity of the Masoretic Text

The Hebrew Bible was originally written without vowels or punctuation, relying on oral tradition to convey pronunciation and meaning. As Jewish communities became dispersed following the Babylonian exile in 537 B.C.E., fewer people remained fluent in Hebrew. Consequently, the oral tradition became less reliable, necessitating the introduction of written aids.

The Masoretes developed systems of vowel notation using dots and dashes placed around the consonants to ensure accurate pronunciation. They also created a complex system of accent marks, which served both as punctuation and as a guide to proper chanting of the text during worship. These innovations preserved the linguistic and spiritual integrity of the Hebrew Scriptures for future generations.

Exodus 24:3-4 records that “Moses came and related to the people all the words of Jehovah and all the judicial decisions, and all the people answered with one voice and said: ‘All the words that Jehovah has spoken we are willing to do.’ Accordingly Moses wrote down all the words of Jehovah.” The Masoretes viewed their work as a continuation of this tradition of faithfully preserving Jehovah’s words.

Early Challenges to Textual Integrity

Despite the Masoretes’ efforts, human error had already entered the transmission of the Hebrew Scriptures long before their time. Copyists, though reverent, were not inspired in their task. Variations in manuscripts began to emerge, particularly after the Jews adopted a new script during the Babylonian exile. This shift to the square script increased the potential for errors, as some letters in the new script were visually similar and easily confused.

Furthermore, the dispersion of Jewish communities necessitated the mass production of Scripture copies. This demand introduced additional opportunities for mistakes. Some errors were minor, involving single letters, while others affected the meaning of words or phrases. However, the vast majority of these discrepancies were identified and corrected through comparison and rigorous cross-checking.

Isaiah 40:8 declares, “The word of our God endures forever.” Despite human imperfection, Jehovah’s Word has been faithfully preserved, and the Masoretes played a crucial role in this process.

The Work of the Masoretes

The Masoretes were not merely copyists; they were scholars committed to preserving the exact wording of the Hebrew Scriptures. Their work included counting the number of letters and words in each book, identifying the middle word and letter, and meticulously documenting textual anomalies. This level of precision ensured that errors introduced by earlier copyists could be detected and corrected.

Marginal notes, known as the Small Masora and Large Masora, were essential tools in their work. These notes provided information about the frequency of specific words and forms, cross-references to other passages, and explanations of unusual textual features. For instance, the marginal note for Genesis 18:3 references 134 instances where the divine name Jehovah was replaced with the word “Lord” by earlier scribes. While the Masoretes did not alter the inherited text, they documented these changes to preserve an accurate record.

Psalm 19:7 emphasizes the value of their work: “The law of Jehovah is perfect, restoring strength. The reminder of Jehovah is trustworthy, making the inexperienced one wise.”

The Contributions of the Ben Asher and Ben Naphtali Schools

The most renowned Masoretic tradition emerged from Tiberias, near the Sea of Galilee. Two prominent families, the Ben Asher and Ben Naphtali families, were instrumental in perfecting the Masoretic system. While their methods differed slightly, their consonantal texts varied in fewer than ten instances across the entire Hebrew Scriptures.

The Masorete, Aaron Ben Moses Ben Asher of the tenth century C.E.

Aaron Ben Moses Ben Asher, a member of the Ben Asher family, produced the most influential Masoretic text. His work was praised by the 12th-century scholar Moses Maimonides, whose endorsement led to the Ben Asher tradition becoming the standard for Hebrew Bible scholarship. However, it is essential to note that no “pure” Ben Asher text exists. All extant manuscripts contain readings from both the Ben Asher and Ben Naphtali traditions.

The Masoretic Text and Modern Translations

The Masoretic Text serves as the foundation for most modern translations of the Hebrew Scriptures. While there are minor variations among Masoretic manuscripts, these differences do not affect the substance of the text. The Masoretic Text has been corroborated by ancient sources such as the Dead Sea Scrolls, which predate it by over a millennium. Comparisons between the two reveal remarkable consistency, affirming the reliability of the Masoretic Text.

For example, the Isaiah Scroll from Qumran aligns closely with the Masoretic Text, demonstrating that the essential message of the Hebrew Scriptures has been preserved. This fidelity supports the truth of 2 Samuel 23:2, where David declared, “The spirit of Jehovah spoke through me; his word was on my tongue.”

The Reliability of the Masoretic Text

Some scholars have questioned whether a single Masoretic Text can be considered authoritative. However, the existence of multiple Masoretic manuscripts, each with slight variations, does not undermine their reliability. These manuscripts represent a tradition of careful copying and preservation, ensuring that the essential message of the Hebrew Scriptures remains intact.

Ernst Würthwein, in The Text of the Old Testament, cautions against simplistic approaches to textual criticism. He argues that each textual witness must be evaluated on its own merits, considering its unique history and characteristics. This approach underscores the complexity and diligence required in preserving Jehovah’s Word.

Psalm 119:160 declares, “The very essence of your word is truth, and all your righteous judgments endure forever.” The Masoretes’ work exemplifies this truth, providing a firm foundation for understanding the Scriptures.

The Weightiness of the Masoretic Text Excursion

The primary weight of external evidence generally goes to the original language manuscripts, and the Codex Leningrad B 19A and the Aleppo Codex are almost always preferred. In Old Testament Textual Criticism, the Masoretic text is our starting point and should only be abandoned as a last resort. While it is true that the Masoretic Text is not perfect, there needs to be a heavy burden of proof if we are to go with an alternative reading. All of the evidence needs to be examined before concluding that a reading in the Masoretic Text is corrupt. The Septuagint continues to be very much important today and is used by textual scholars to help uncover copyists’ errors that might have crept into the Hebrew manuscripts either intentionally or unintentionally. However, it cannot do it alone without the support of other sources. There are a number of times when you might have the Syriac, Septuagint, Dead Sea Scrolls, Aramaic Targums, and the Vulgate that are at odds with the Masoretic Text; the preferred choice should not be the MT.

Initially, the Septuagint (LXX) was viewed by the Jews as inspired by God, equal to the Hebrew Scriptures. However, in the first century C.E., the Christians adopted the Septuagint in their churches. It was used by the Christians in their evangelism to make disciples and to debate the Jews on Jesus being the long-awaited Messiah. Soon, the Jews began to look at the Septuagint with suspicion. This resulted in the Jews of the second century C.E. abandoning the Septuagint and returning to the Hebrew Scriptures. This has proved to be beneficial for the textual scholar and translator. In the second century C.E., other Greek translations of the Septuagint were produced. We have, for example, LXX^Aq Aquila, LXX^Sym Symmachus, and LXX^Th Theodotion. The consonantal text of the Hebrew Scriptures became the standard text between the first and second centuries C.E. However, textual variants still continued until the Masoretes and the Masoretic text. However, scribes taking liberties by altering the text was no longer the case, as was true of the previous period of the Sopherim. The scribes who copied the Hebrew Scriptures from the time of Ezra down to the time of Jesus were called Sopherim, i.e., scribes.

From the 6th century C.E. to the 10th century C.E., we have the Masoretes, groups of extraordinary Jewish scribe-scholars. The Masoretes were very much concerned with the accurate transmission of each word, even each letter, of the text they were copying. Accuracy was of supreme importance; therefore, the Masoretes used the side margins of each page to inform others of deliberate or inadvertent changes in the text by past copyists. The Masoretes also use these marginal notes for other reasons as well, such as unusual word forms and combinations. They even marked how frequently they occurred within a book or even the whole Hebrew Old Testament. Of course, marginal spaces were very limited, so they used abbreviated code. They also formed a cross-checking tool where they would mark the middle word and letter of certain books. Their push for accuracy moved them to go so far as to count every letter of the Hebrew Old Testament.

In the Masoretic text, we find notes in the side margins, which are known as the Small Masora. There are also notes in the top margin, which are referred to as the Large Masora. Any other notes placed elsewhere within the text are called the Final Masora. The Masoretes used the notes in the top and bottom margins to record more extensive notes, comments concerning the abbreviated notes in the side margins. This enabled them to be able to cross-check their work. We must remember that there were no numbered verses at this time, and they had no Bible concordances. One might wonder how the Masoretes could refer to different parts of the Hebrew text to have an effective cross-checking system. They would list part of a parallel verse in the top and bottom margins to remind them of where the word(s) indicated were found. Because they were dealing with limited space, they often could only list one word to remind them where each parallel verse could be found. To have an effective cross-reference system by way of these marginal notes, the Masoretes would literally have to have memorized the entire Hebrew Bible.

END OF EXCURSION

What Is the Truth About the Dead Sea Scrolls and Their Significance for Bible Students?

Living by Jehovah’s Word

The Masoretic Text is not merely a historical artifact; it is a testament to the enduring power of Jehovah’s Word. By preserving the Hebrew Scriptures with unparalleled precision, the Masoretes ensured that future generations could access and understand God’s message. As 2 Timothy 3:16-17 states, “All Scripture is inspired of God and beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness, so that the man of God may be fully competent, completely equipped for every good work.”

The preservation of the Masoretic Text invites us to reflect on our responsibility to live by the Scriptures. The dedication of the Masoretes serves as a reminder of the care and reverence we should have for Jehovah’s Word, which continues to guide and instruct us today.

You May Also Enjoy

How Does the Aleppo Codex Reflect the Faithful Transmission of the Hebrew Scriptures?

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).