Daniel’s Hebrew-Aramaic text is stable, coherent, and confirmed by manuscript evidence, with Greek additions kept outside the canon.
The Chronicles of Daniel: Evaluating Textual Issues in the Book of Daniel
Ancient Royal Archives and the Old Testament: The Library of Ashurbanipal and Biblical Background
Ashurbanipal’s archives illuminate Assyrian power, ancient scribal culture, and the historical world of the Old Testament.
Papyrus to Parchment: Evolution of Writing Materials and Its Impact on Old Testament Texts
How papyrus, parchment, scrolls, and codices shaped the preservation, survival, and textual study of the Old Testament.
The Talmud and the Text: How Jewish Commentary Informs Our Understanding of Old Testament Texts
The Talmud can illuminate Old Testament texts historically and linguistically, but it remains a secondary witness under Scripture, never equal to it.
Tracing the Textual Path: Understanding Variations in Old Testament Poetry
How Old Testament poetry was transmitted, why variants appear, and why the Masoretic Text still anchors confident textual recovery.
Writings on the Wall: Decoding the Inscriptions and Their Relevance to Old Testament Texts
Ancient inscriptions illuminate Daniel 5, confirm biblical settings, and strengthen confidence in the preservation and historical realism of Old Testament texts.
Mirror to the Past: An Examination of the Ancient Old Testament Manuscripts
Ancient Old Testament manuscripts reveal a disciplined history of scribal transmission, confirming the stability, antiquity, and recoverability of the Hebrew text.
Biblical Papyri and Old Testament Textual Criticism: The Unseen Link
Biblical papyri bridge early manuscript culture and the Masoretic tradition, illuminating how the Old Testament text was copied, translated, and preserved.
Why Does Leviticus 9:7 Say “for the People” Instead of “for Your Household”?
Leviticus 9:7 originally reads “for the people,” not “for your household.” The Septuagint reflects a secondary harmonization to Leviticus 16.
Leviticus 8:31 and the Active Reading “Just as I Have Commanded”
Leviticus 8:31 preserves the active reading “just as I have commanded,” marking Moses as Jehovah’s appointed mediator in the ordination rite.
