The Septuagint is a vital Greek witness to the Old Testament, but the Hebrew Masoretic Text remains the primary textual base.
The Legacy of the LXX: Understanding the Influence of the Septuagint on Old Testament Texts
Exploring the Syro-Hexapla: Its Role in Textual Criticism of the Old Testament
The Syro-Hexapla preserves Origen’s fifth-column Greek in Syriac, helping identify Hexaplaric readings while serving the Hebrew text.
Biblical Manuscripts in the Digital Age: A New Horizon in Old Testament Textual Criticism
Digital manuscript study strengthens confidence in the Hebrew Old Testament by clarifying evidence, variants, and Masoretic preservation.
The Chronicles of Daniel: Evaluating Textual Issues in the Book of Daniel
Daniel’s Hebrew-Aramaic text is stable, coherent, and confirmed by manuscript evidence, with Greek additions kept outside the canon.
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.
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.
