Most commentators divide Numbers into three sections based on locale (Mount Sinai, Kadesh-Barnea and the plains of Moab), linked by two travel sections; an alternative is to see it as structured around the two generations of those condemned to die in the wilderness and the new generation who will enter Canaan, making a theological distinction between the disobedience of the first generation and the obedience of the second.
Structure
Book of Numbers
Book of Numbers | Structure
Sorry. I cannot find the answer based on the context. Yes, into Jewish and Christian. Yes, there are Jewish and Christian translations. Sorry. I cannot find the answer based on the context.
who told the magi to follow the star
user
Matthew's account suggests that the Magi knew from the star that the "king of the Jews" had been born before they arrived in Jerusalem
assistant
who is this magi?
user
The Magi (often translated as "wise men"), but is more accurately astrologers.
assistant
who is this star?
user
Other writers highly suggest that the star was a comet. Halley's Comet was visible in 12 BC and another object, possibly a comet or nova, was seen by Chinese and Korean stargazers in about 5 BC
assistant
what is this aforesaid comet?
user
Halley's Comet or Comet Halley, officially designated 1P/Halley, is a short-period comet visible from Earth every 75–76 years.
assistant
why did this aforesaid star was born?
user
According to the Gospel of Matthew, the star was born to lead the Magi to the birth place of Jesus.
assistant
which prophecy needed to be fulfilled?
user
The Star of Bethlehem is traditionally linked to the Star Prophecy in the Book of Numbers: "I see him, but not now; I behold him, but not near; A Star shall come out of Jacob; A Scepter shall rise out of Israel, And batter the brow of Moab, And destroy all the sons of tumult."
assistant
what is the structure of this aforesaid book of numbers?
user
Most commentators divide Numbers into three sections based on locale (Mount Sinai, Kadesh-Barnea and the plains of Moab), linked by two travel sections; an alternative is to see it as structured around the two generations of those condemned to die in the wilderness and the new generation who will enter Canaan, making a theological distinction between the disobedience of the first generation and the obedience of the second.
assistant
did anyone translate it?
user
Most commentators divide Numbers into three sections based on locale (Mount Sinai, Kadesh-Barnea and the plains of Moab), linked by two travel sections; an alternative is to see it as structured around the two generations of those condemned to die in the wilderness and the new generation who will enter Canaan, making a theological distinction between the disobedience of the first generation and the obedience of the second.
Book of Numbers | Structure
Jewish translations: Christian translations:
Book of Numbers | Translations
The Book of Numbers (from Greek Ἀριθμοί, "Arithmoi"; , Bəmiḏbar, "In the desert [of]") is the fourth book of the Hebrew Bible, and the fourth of five books of the Jewish Torah. The book has a long and complex history; its final form is possibly due to a Priestly redaction (i.e., editing) of a Yahwistic source made some time in the early Persian period (5th century BCE). The name of the book comes from the two censuses taken of the Israelites. Numbers begins at Mount Sinai, where the Israelites have received their laws and covenant from God and God has taken up residence among them in the sanctuary.
Book of Numbers | Introduction
The book ends with the new generation of Israelites in the Plain of Moab ready for the crossing of the Jordan River. Numbers is the culmination of the story of Israel's exodus from oppression in Egypt and their journey to take possession of the land God promised their fathers. As such it draws to a conclusion the themes introduced in Genesis and played out in Exodus and Leviticus: God has promised the Israelites that they shall become a great (i.e. numerous) nation, that they will have a special relationship with Yahweh their god, and that they shall take possession of the land of Canaan.
Book of Numbers | Introduction
Most of the writing in the book was written not by Smith but rather by a scribe taking down what Smith said. The "Egyptian Alphabet" manuscript is particularly important because it illustrates how Smith attempted to translate the papyri. First, the characters on the papyri were transcribed onto the left-hand side of the book. Next, a postulation as to what the symbols sounded like was devised. Finally, an English interpretation of the symbol was provided. Smith's subsequent translation of the papyri takes on the form of five "degrees" of interpretation, each degree representing a deeper and more complex level of interpretation.
Book of Abraham | Translation process
Each page of the Hebrew/Aramaic text is in the classic Vilna style, with various classical commentaries (such as Rashi) surrounding the text of the Mishnah and Gemara. Each Hebrew page is opposite a page of English translation—one Hebrew folio takes approximately six to eight pages of English to translate. The literal meaning of the text is shown in bold, while supplementary words and phrases that ease the quick transition of topics are shown in regular font.
Schottenstein Edition of the Babylonian Talmud | Structure
The book contains Hebrew and Aramaic phrases which were copied to Hebrew letters by Newton, such as the phrase: "ברוך שם כבוד מלכותו לעולם ועד" (English: "Blessed be the name of His glorious kingdom for all eternity"). A Latin translation appears alongside the Hebrew and Aramaic phrases, together with additional explanations which are taken from the book "On Hebrew Abbreviations" by the Christian Hebraist, Johannes Buxtorf. The manuscript contains references to a variety of sources, including the Old Testament, the Midrash (interpreting biblical stories) of the sophos Hillel and Shammai, the Talmud, the Zohar, and Targum Jonathan. The dimension of the manuscript is 31 x 20 centimeters.
Notes on the Jewish Temple | Description
Numbers also demonstrates the importance of holiness, faithfulness and trust: despite God's presence and his priests, Israel lacks faith and the possession of the land is left to a new generation.
Book of Numbers | Introduction
Two translators translated the Book of Genesis, another two the Book of Exodus, another two the Book of Leviticus, and so forth, until the entire 22 canonical books of the Hebrew Bible had all been translated into the Greek tongue. The seventy-two translators were drawn from the twelve tribes of Israel, six men to each tribe who were skilled in the Greek language. In folios [49a–50a] Epiphanius gives a description of the canonical books of the Hebrew Bible and translations made of the same. In his day, he notes that the Scroll of Ruth and the Book of Judges were joined together, and considered as one book.
On Weights and Measures | Synopsis
The Book of Numbers is the fourth book of the Torah. The book has a long and complex history, but its final form is probably due to a Priestly redaction (i.e., editing) of a Yahwistic source made some time in the early Persian period (5th century BCE). The name of the book comes from the two censuses taken of the Israelites. Numbers begins at Mount Sinai, where the Israelites have received their laws and covenant from God and God has taken up residence among them in the sanctuary. The task before them is to take possession of the Promised Land.
Torah | Bamidbar/Numbers
The following is an edited translation of the ostracon, which is composed of fourteen lines in Hebrew: Due to breaks in the ostracon and a missing lower right section, Naveh states that there are too few letters available in line 13 to make an educated guess what it said. The same might likely be said of lines 11 through 14, which have been reconstructed, and a line 15 which is missing.
Yavne-Yam ostracon | Translation
The Kohathites were headed by Eleazar, son of Aaron, while the Gershonites and Merarites were headed by Aaron's other son, Ithamar. Preparations are then made for resuming the march to the Promised Land. Various ordinances and laws are decreed. The Israelites set out from Sinai. The people murmur against God and are punished by fire; Moses complains of their stubbornness and is ordered to choose seventy elders to assist him in the government of the people. Miriam and Aaron insult Moses at Hazeroth, which angers God; Miriam is punished with leprosy and is shut out of camp for seven days, at the end of which the Israelites proceed to the desert of Paran on the border of Canaan.
Book of Numbers | Summary
Twelve spies are sent out into Canaan and come back to report to Moses. Joshua and Caleb, two of the spies, report that the land is abundant and is "flowing with milk and honey", but the other spies say that it is inhabited by giants, and the Israelites refuse to enter the land. Yahweh decrees that the Israelites will be punished for their loss of faith by having to wander in the wilderness for 40 years. Moses is ordered by God to make plates to cover the altar. The children of Israel murmur against Moses and Aaron on account of the destruction of Korah's men and are stricken with the plague, with 14,700 perishing.
Book of Numbers | Summary
The task before them is to take possession of the Promised Land. The people are counted and preparations are made for resuming their march. The Israelites begin the journey, but they "murmur" at the hardships along the way, and about the authority of Moses and Aaron. For these acts, God destroys approximately 15,000 of them through various means. They arrive at the borders of Canaan and send spies into the land. Upon hearing the spies' fearful report concerning the conditions in Canaan, the Israelites refuse to take possession of it. God condemns them to death in the wilderness until a new generation can grow up and carry out the task.
Book of Numbers | Introduction
I. Transfer of leadership to Joshua (1:1–18) II. Entrance into and conquest of Canaan (2:1–12:24) III. Division of the land among the tribes (13:1–22:34) IV. Conclusion (23:1–24:33)
Book of Joshua | Structure
The next line—'Henceforth I won't give it to strangers'—could fit either way."
Todros ben Judah Halevi Abulafia | Translation challenges
The following is the transcription using Hebrew letters provided by Biran and Naveh. Dots separate words (as in the original), empty square brackets indicate damaged/missing text, and text inside square brackets is reconstructed by Biran and Naveh: Romanized: 1. [ ‘]mr.’[ ]wgzr[ ] 2. [ ---].‘by.ysq[.’lwh.bh]tlḥmh.b‘[ ] 3. wyškb.‘by.yhk.‘l[.‘bhw]h.wy’l.mlky[ yš] 4. r‘l.qdm.b‘rq.‘by[.w]hmlk.hdd[.]‘[yty] 5. ‘nh.wyhk.hdd.qdmy[.w]‘pq.mn.šb’[t---] 6. y.mlky.w‘qtl.ml[kn.šb]’n.‘sry.‘[lpy.r] 7. kb.w‘lpy.prš.[qtlt.‘yt.yhw]rm.br.[‘ḥ‘b.] 8. mlk.yšr‘l.wqtl[t.‘yt.‘ḥz]yhw.br[.yhwrm.ml] 9. k.bytdwd.w‘šm.[‘yt.qryt.hm.ḥrbt.w‘hpk.‘] 10. yt.‘rq.hm.l[yšmn ] 11. ‘ḥrn.wlh[... wyhw‘.m] 12. lk.’l.yš[r‘l... w‘šm.] 13. mṣr.’[l. ] Translated in English: 1. [ ]...[...] and cut [...] 2. [...] my father went up [against him when h]e fought at [...] 3. and my father lay down, he went to his [ancestors (viz.
Tel Dan stele | Text
Jerald Tanner, for instance, wrote "Joseph Smith apparently translated many English words from each Egyptian character. The characters from fewer than four lines of the papyrus make up forty-nine verses of the Book of Abraham, containing more than two thousand words. If Joseph Smith continued to translate the same number of English words from each Egyptian character, this one small fragment would complete the entire text of the Book of Abraham. In other words, the small piece of papyrus [i.e. the fragment known as Fragment XI] appears to be the whole Book of Abraham!"
Critical appraisal of the Book of Abraham | The "Egyptian Alphabet and Grammar"
A version of the book omitting transliterations from Hebrew to English is available and comes in a different color cover. This version is commonly used in religious schools where there is a desire for Bar and Bat Mitzvah students to become comfortable reading from Hebrew characters. The edition still contains most English passages and translations.
Mishkan T'filah | Non-Transliterated
Even the word Sarah he could not pronounce at first, but had to spell it, and I would pronounce it for him.
Linguistics and the Book of Mormon | Method of translation
... The characters from which our present Book of Abraham was translated are down to the left-hand column and Joseph Smith's translation opposite, so we know approximately how much material was translated from each character." This correlation found in the "Egyptian Alphabet and Grammar" between Abraham 1:11–2:9 and the Small Sensen papyrus has thus led many critics to assert that all of the Book of Abraham text most likely came entirely from Smith's interpretation of the Small Sensen papyrus, rather than a hypothetical lost section (as is often asserted by apologists). This means, however, that Smith likely used a single Egyptian character to derive dozens of words.
Critical appraisal of the Book of Abraham | The "Egyptian Alphabet and Grammar"
Kehot Publication Society has started a translation of the Torah, and as of March 2007 has completed the books of Shemot (Exodus) and Bamidbar (Numbers). The volumes, titled "Torah Chumash Shemos" and "Torah Chumash Bemidbar", are bilingual Hebrew–English translations that include a running commentary based on Rabbi Menachem Mendel Schneerson's interpretation of Rashi's commentary. The project is supervised by editor-in-chief Moshe Wisnefsky.
Jewish English Bible translations | Kehot Publication Society
The first translation of "The Lord of the Rings" into Hebrew (שר הטבעות) was done by Canaanite movement member Ruth Livnit, aided by Uriel Ofek as the translator of the verse. The 1977 version was considered a unique book for the sort of Hebrew that was used therein, until it was revised by Dr. Emanuel Lottem according to the second English edition, although still under the name of the previous translators, with Lottem as merely "The editor". The difference between the two versions is clear in the translation of names. Elves, for an example, were first translated as "בני לילית" (Bneyi Lilith, i.e.
Translations of The Lord of the Rings | Hebrew
This translation emerged from the collaborative efforts of an interdenominational team of Jewish scholars and rabbis working together over a thirty-year period. These translators based their translation on the Masoretic Hebrew Text, and consistently strove for a faithful, idiomatic rendering of the original scriptural languages.
New Jewish Publication Society of America Tanakh | Introduction
Eleven Aramaic-language fragments of the Book of Enoch were found in cave 4 of Qumran in 1948 and are in the care of the Israel Antiquities Authority. They were translated for and discussed by Józef Milik and Matthew Black in "The Books of Enoch". Another translation has been released by Vermes and Garcia-Martinez. Milik described the documents as being white or cream in color, blackened in areas, and made of leather that was smooth, thick and stiff. It was also partly damaged, with the ink blurred and faint.
Book of Enoch | Aramaic
Onkelos' Aramaic translation of the Pentateuch (Five Books of Moses) is almost entirely a word-by-word, literal translation of the Hebrew Masoretic Text, with very little supplemental material in the form of aggadic paraphrase. However, where there are found difficult biblical passages, Onkelos seeks to minimize ambiguities and obscurities. He sometimes employs non-literal aggadic interpretations or expansions in his translated text, usually in those places where the original Hebrew is marked either by a Hebrew idiom, a homonym, or a metaphor, and could not be readily understood otherwise. The translator is unique in that he avoids any type of personification, or corporeality, with God, often replacing "human-like" characteristics representing God in the original Hebrew with words that convey a more remote and impersonal sense.
Targum Onkelos | Methodology of Targum Onkelos
Also at Qumran (cave 1) have been discovered three tiny fragments in Hebrew (8:4–9:4, 106).
Book of Enoch | Hebrew
The people are counted and preparations are made for resuming their march. The Israelites begin the journey, but they "murmur" at the hardships along the way, and about the authority of Moses and Aaron. For these acts, God destroys approximately 15,000 of them through various means. They arrive at the borders of Canaan and send spies into the land. Upon hearing the spies' fearful report concerning the conditions in Canaan, the Israelites refuse to take possession of it. God condemns them to death in the wilderness until a new generation can grow up and carry out the task. The book ends with the new generation of Israelites in the Plain of Moab ready for the crossing of the Jordan River.
Torah | Bamidbar/Numbers
The well-known English translation by S.L. MacGregor Mathers from the French Manuscript in Paris contains only three of the four books. The Hebrew version in Oxford is limited to Book One, without reference to the further books.
The Book of Abramelin | Origin
The Book of Ezra refers to translations and commentaries of the Hebrew text into Aramaic, the more commonly understood language of the time. These translations would seem to date to the 6th century BCE. The Aramaic term for "translation" is "Targum". The Encyclopedia Judaica has: At an early period, it was customary to translate the Hebrew text into the vernacular at the time of the reading (e.g., in Palestine and Babylon the translation was into Aramaic). The targum ("translation") was done by a special synagogue official, called the meturgeman ... Eventually, the practice of translating into the vernacular was discontinued.
Torah | Aramaic
The following translation is given by Britton, Proust, and Shnider and is based on the translation of Høyrup, which in turn is based on the hand copy and transliteration of Baqir, with some small corrections. Babylonian sexagesimal numbers are translated into decimal notation with base-60 digits separated by commas. Hence 1,15 means 1 + 15/60 = 5/4 = 1.25. Note that there was no "sexagesimal point" in the Babylonian system, so the overall power of 60 multiplying a number had to be inferred from context. The translation is "conformal", which, as described by Eleanor Robson, "involves consistently translating Babylonian technical terms with existing English words or neologisms which match the original meanings as closely as possible"; it also preserves Akkadian word order.
IM 67118 | Translation
God orders Moses to count "all that are able to go forth to war in Israel" (Numbers 1). God hears the people "speaking evil" and punishes them with fire. Moses prays, and the fire abates. God is again angered and sends "a great plague" (Numbers 11). God hears Miriam and Aaron speak against Moses, and punishes Miriam with leprosy. Moses asks God to heal her which he does (Numbers 12). The Israelites reach the border of Canaan, but due to reports from spies they refuse to enter, and wish to return to Egypt. God is angered, and tells Moses "I will smite them with the pestilence, and destroy them, and will make of thee a nation greater and mightier than they." Moses persuades him not to, but God declares that the Israelites will now wander the wilderness for forty years before they can enter Canaan.
The Bible and violence | Book of Numbers
The priest who performs the ritual then becomes ritually unclean, and must then wash himself and his clothes in running waters. He is deemed impure until evening.
Red heifer | Book of Numbers
54 in vol. 1 (on Genesis 32:28), ישראל. The smaller divisions for the weekly biblical lections, otherwise known as "Sedarim", are marked throughout the codex by the writer of the "Masora" by a large "samekh" (ס) in the margin with the number of the "Seder" below. The style of lettering follows an archaic style; the leg of the Hebrew character "qof" (ק) is joined to its roof, while the "he" (ה) is made like the "ḥet" (ח), with hardly any distinction between the two letters. The "lamed" (ל) is written exceptionally long, and hooked towards the outside. The final "nun" (ן) is written almost the same as the letter "zayn".
Damascus Pentateuch | History
The medieval commentary of Gersonides on these books, for instance, contains a Hebrew paraphrase of their Aramaic sections which translates them nearly in their entirety. Many modern editions of the Masoretic Text also contain Hebrew translations of these sections as appendices. Such translations may be found for instance in some versions of the Koren edition, in the IDF edition, and in the text published by The Bible Society in Israel. Hebrew translation of biblical Aramaic is also standard fare in numerous multivolume Hebrew commentaries meant for popular audiences, such as those of , Elia Samuele Artom, Moshe Zvi Segal, "Da`at Mikra" and "Olam ha-Tanakh".
Bible translations into Hebrew | Hebrew Bible
Of his many books, those translated into English include "The Revival of the Hebrew Language" and "The Book of Job: A New Commentary". He published a translation of the Tanakh from Hebrew into German. Of the Hebrew dictionary project begun by Eliezer Ben-Yehuda (מילון הלשון העברית הישנה והחדשה; English: "Dictionary of the Ancient and Modern Hebrew Language"), volumes 10-16 as well as the prolegomenon volume (המבוא הגדול) "were edited, updated, and completed" by Tur-Sinai, with the assistance of Dov Jarden, Meir Medan, and others. The sixteenth and final volume was released in 1958, 50 years after Ben Yehuda's first volume was published.
Naftali Herz Tur-Sinai | Published works
The talmud records that the markings surrounding were thought to denote that this 85 letter text was not in its proper place. Bar Kappara considered the Torah known to us as composed of seven volumes in the Gemara "The seven pillars with which Wisdom built her house (Prov. 9:1) are the seven Books of Moses". Genesis, Exodus and Leviticus and Deuteronomy as we know them but Numbers was really three separate volumes followed by and the third text from there to the end of Numbers.
Masoretic Text | Inverted letters
In translating the book, Smith dictated, and Phelps, Warren Parrish, and Frederick G. Williams acted as scribes. The complete work was first published serially in the Latter Day Saint movement newspaper "Times and Seasons" in 1842, and was later canonized in 1880 by the LDS Church as part of its Pearl of Great Price.
Book of Abraham | Translation process
The Latin, Syriac, Coptic, Armenian, Arabic, Bohairic and Ethiopic versions of Baruch are all translated directly from the Greek; the text of which survives in Vaticanus and Alexandrinus, and is highly consistent. Jerome (5th century) states that no Hebrew text was in existence, and Origen (3rd century) appears to know of no Hebrew text in the preparation of the text of Baruch in the Hexapla Old Testament. Nevertheless, there are a number of readings in the earlier sections of Baruch (1:1 to 3:8) where an anomalous reading in the Greek appears to imply a mistranslation of a Hebrew or Aramaic source; as at chapter 3:4, where 'hear now the prayers of the dead of Israel' is assumed to be a mistranslation of, 'hear now the prayers of the men of Israel'.
Book of Baruch | Language
He translated it into English, and in 1839 sold it to Mordecai Manuel Noah. Samuel gave the reason his name did not appear on the translation thus: "I did not put my name to it as my Patron and myself differed about its authenticity" — the NYC publisher Noah having had a lower opinion of the work's authenticity than Samuel. Samuel had in fact originally tried to persuade The Royal Asiatic Society at Calcutta to publish the work, a fact alluded to obliquely in the preface to Noah's 1840 edition, but eventually Samuel sold the work to Noah for £150.
Sefer haYashar (midrash) | Moses Samuel's English translation
A piece of something resembling parchment would appear, and on that appeared the writing. One character at a time would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to Brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear. Thus the Book of Mormon was translated by the gift and power of God, and not by any power of man. Nelson also noted statements made by Smith's wife Emma, who gave her account of the translation method in 1856: When my husband was translating the Book of Mormon, I wrote a part of it, as he dictated each sentence, word for word, and when he came to proper names he could not pronounce, or long words, he spelled them out, and while I was writing them, if I made any mistake in spelling, he would stop me and correct my spelling although it was impossible for him to see how I was writing them down at the time.
Linguistics and the Book of Mormon | Method of translation
Its numerical value is 600 (see Abjad numerals). When representing this sound in transliteration of Arabic into Hebrew, it is written as ח׳. The most common transliteration in English is "kh", e.g. Khartoum ( "al-Kharṭūm"), Sheikh ().
Ḫāʾ | Introduction
This is based on the inclusion of Facsimile #1 (JSP I) and #3 from this scroll in the Book of Abraham, and titled by Joseph Smith as "from the Book of Abraham". Further evidence is that characters from this scroll were sequentially copied into the Book of Abraham translation manuscripts. The official position taken by the LDS church on the papyri is that "Mormon and non-Mormon Egyptologists agree that the characters on the fragments do not match the translation given in the book of Abraham"Translation and Historicity of the Book of Abraham. Given this, some Mormon apologists have postulated that the Book of Abraham manuscript was appended to the end of this scroll, and is no longer extant.
Joseph Smith Papyri | The Book of Abraham Scroll or The "Breathing Permit" belonging to the priest Hôr
His Hebrew terminology, therefore, occasionally lacks the clearness and precision of later writers and translators.
Abraham bar Hiyya | Translations
It includes the Greek books of the Hebrew canon (without the apocrypha) and the Greek New Testament, numerically coded to the AB-Strong numbering system, and set in monotonic orthography. The version includes a concordance and index.
Septuagint | English translations
Translators of books of the Old Testament into Egyptian dialects were naturally made from the Alexandrian Greek version (Septuagint), and there is no reason to doubt that they were translated at as early a date as the Gospels and Epistles, if not indeed before them. Portions of the Old Testament exist in each Egyptian dialect. In Sahidic, some Biblical books survived with complete text, as well as a large number of extant fragments representing most of the canonical books and certain of the deutero-canonical (the two Wisdoms, the Epistle of Jeremiah, and the Greek additions to Daniel). Some early manuscripts:
Coptic versions of the Bible | Old Testament
In antiquity, variant Hebrew readings existed, some of which have survived in the Samaritan Pentateuch and other ancient fragments, as well as being attested in ancient versions in other languages.
Bible translations | Hebrew Bible
The New Testament was first translated into Hebrew by Elias Hutter in his Polyglott edition of the New Testament in twelve languages: Greek, Syriac, Hebrew, Latin, German, Bohemian, Italian, Spanish, French, English, Danish and Polish, at Nuremberg, in 1599, 1600, in two volumes. Some individual books were translated before Hutter's complete New Testament, such as Alfonso de Zamora's "Letter to the Hebrews" (1526). Carmignac (1978) identifies at least 23 translators of the Gospel of Matthew into Hebrew.
Bible translations into Hebrew | The Hutter Dodecaglott Bible
Bible translations into Hebrew primarily refers to translations of the New Testament of the Christian Bible into the Hebrew language, from the original Koine Greek or an intermediate translation. There is less need to translate the Jewish Tanakh (or Christian Old Testament) from the original Biblical Hebrew, because it is closely intelligible to Modern Hebrew speakers. There are more translations of the small number of Tanakh passages preserved in the more distantly related biblical Aramaic language. There are also Hebrew translations of Biblical apocrypha.
Bible translations into Hebrew | Introduction
The controversy intensified in the late 1960s when portions of the Joseph Smith Papyri were located. The translation of the papyri by both Mormon and non-Mormon Egyptologists does not match the text of the Book of Abraham as purportedly translated by Joseph Smith. Indeed, the transliterated text from the recovered papyri and facsimiles published in the Book of Abraham contain no direct references, either historical or textual, to Abraham, and Abraham's name does not appear anywhere in the papyri or the facsimiles. Edward Ashment notes, "The sign that Smith identified with Abraham [...] is nothing more than the hieratic version of [...] a 'w' in Egyptian.
Book of Abraham | Controversy and criticism
The Greek Old Testament, or Septuagint (, ; from the ; often abbreviated "70"; in Roman numerals, LXX), is the earliest extant Koine Greek translation of books from the Hebrew Bible, various biblical apocrypha, and deuterocanonical books. The first five books of the Hebrew Bible, known as the Torah or the Pentateuch, were translated in the mid-3rd century BCE; they did not survive as original-translation texts, however, except as rare fragments. The remaining books of the Greek Old Testament are presumably translations of the 2nd century BCE. The full title () derives from the story recorded in the Letter of Aristeas that the Hebrew Torah was translated into Greek at the request of Ptolemy II Philadelphus (285–247 BCE) by 70 Jewish scholars or, according to later tradition, 72: six scholars from each of the Twelve Tribes of Israel, who independently produced identical translations.
Septuagint | Introduction
et Syr.; Palestra linguarum Orientalium" (ibid. 1702, 4to), destined to facilitate the comparative study of Oriental languages. It contains the first four chapters of Genesis, in the Hebrew text, accompanied by the Latin version of Arius Montanus, in the Targums of Onkelos, of Jonathan, and of Jerusalem, and the Syriac, Samaritan, Arabic, Ethiopian, and Persian translations, each with a literal Latin translation. It gives also all that part of both the smaller and the larger Masorah which relates to these four chapters, and the notes of R. Solomon, Aben-Ezra, etc. The whole is preceded by a model of parsing in each of these languages, and followed by glossaries for all the words contained in the book: "Virga Aharonis polyglottos" (Marb.
Georg Otho | Introduction
Maimonides gave some general rules for translation from the Arabic into Hebrew, and explained passages questioned by Samuel by writing in Hebrew. Samuel ibn Tibbon's translation is preceded by an introduction. He said that he wrote the translation because the Jewish scholars of Lunel had asked for it. As aids in his work, he used the Hebrew translation by his father (whom he calls "the Father of the Translators"), works on the Arabic language, and the Arabic writings in his own library. Samuel also prepared an index of the Biblical verses quoted in the "Moreh."
Samuel ibn Tibbon | Translations
In this book, the author starts with translation of the verses, the situation in which it was revealed, and related traditions on the verses. He then poses some questions that might come to a reader's mind and addresses them. He concludes the commentary of each passage with the morals of the verses.
Tafsir Noor | Structure
The above list of contents follows Khadduri's translation. However, Khadduri rearranged the treatise in two places. Khadduri's chapters 8 and 3 (in that order) both follow Shafi'i's chapter on Traditions in the original. Khadduri rearranged those chapters because they did "not appear to fit into the logical order of the book." Therefore, if one wishes to read Khadduri's translation while following Shafi'i's original arrangement, one can read the chapters in the following order: 1, 2, 4, 5, 6, 7, 9, 8, 3, 10, 11, 12, 13, 14, 15.
Al-Risala (al-Shafiʽi book) | Contents
In 1972, the first modern translation by Yehudah Even-Shemuel into Modern Hebrew from the Arabic original was published. In 1994, a French translation by Charles Touati from the Arabic original was published. In 1997, a Hebrew translation by Rabbi Yosef Qafih from the Arabic original was published, which is now in its fourth edition (published in 2013). A 2009 English translation by Rabbi N. Daniel Korobkin is in print by Feldheim Publishers.
Kuzari | Translations
"Paragraph breaks and section headings are the translator's and are not present in the original text. Square brackets [] mark explanatory material inserted by the translator."
Patach Eliyahu | English translation
Additions to or ‘bridges’ in the text, necessary for the sake of English reading, are clearly distinguished by brackets and contain no editorial comment. The volume contains extensive notes and charts on tajwid, the rules for reading Qur'an, and a large index. Its English is edited by Hajja Noura Durkee, with Arabic text hand-written by Munshi Muhammad Sharif and orthography by 'Ustadh Zafar 'Iqbal. The English 'translation' is built on a compendium of the shared understanding of previous translators such as M. Yusuf Ali, M. Pickthal, M. Asad, the Bewleys, and Um Muhammad. The transliteration is an improvement over previously done work by Muhammad A.
Nooruddeen Durkee | Major Contributions
The books of the apocrypha were not preserved in the Jewish tradition (as reflected in the Hebrew masoretic text). Though the majority of them were originally composed in Hebrew, they have reached us mostly in Greek form, as found in the Septuagint and preserved by the Christian church. A few are extant only in (secondary) translations from the Greek into other languages, such as Latin, Christian Aramaic, or Ge'ez. In modern times there has been renewed Jewish interest in these books, which has resulted in a few translations into Hebrew. In the 19th century most of the apocrypha was translated by Seckel Isaac Fraenkel in "Ketuvim Aharonim" ("Late Writings" 1830), and a few books were translated by other authors.
Bible translations into Hebrew | Apocrypha
In fact, Saadia's method of conveying names for the fowls based on what he had received by way of an oral tradition, prompted him to add in his defense: "Every detail about them, had one of them merely come unto us [for identification], we would not have been able to identify it for certain, much less recognize their related kinds." The question often asked by scholars now is whether Saadia applied this principle in his other translations. "Re'em" (Heb. '), as in Deut. 33:17, improperly translated as "unicorn" in some English translations, is a word that is now used in Modern Hebrew to represent the "oryx," although Saadia understood the same word to mean "rhinoceros", and writes there the Judeo-Arabic word אלכרכדאן for the creature.
Saadia Gaon | Method of translation
Between July and November 1835 Smith began "translating an alphabet to the Book of Abraham, and arranging a grammar of the Egyptian language as practiced by the ancients." In so doing, Smith worked closely with Cowdery and Phelps. The result of this effort was a collection of documents and manuscripts now known as the Kirtland Egyptian papers. One of these manuscripts was a bound book titled simply "Grammar & A[l]phabet of the Egyptian Language", which contained Smith's interpretations of the Egyptian glyphs. The first part of the book focuses almost entirely on deciphering Egyptian characters, and the second part deals with a form of astronomy that was supposedly practiced by the ancient Egyptians.
Book of Abraham | Translation process
The original text was written in Hebrew language. This chapter, the longest in the book, is divided into 66 verses. The chapter is acrostic, divided into 22 stanzas. The stanzas consist of three lines (each line is numbered as one verse), each of which begins with the same Hebrew letter of the Hebrew alphabet in regular order (22 letters of alphabet in number, make up the total of 66 verses).
Lamentations 3 | Text
The work is based on the 1901 "American Standard Version" English translation, the Greek "Majority Text", and the Hebrew "Biblia Hebraica Stuttgartensia" with some minor adjustments made because of alternate readings found in the Dead Sea Scrolls and the Septuagint. These alternate readings are usually ignored or restricted to the footnotes. The translation process included seven passes of editing and proofreading for each book. An initial automated pass updated approximately 1,000 archaic words, phrases and grammatical constructs. The first manual pass added quotation marks (the ASV had none) and other punctuation and compared the translation to the Greek and Hebrew texts in areas where significant textual variants or meanings were unclear.
World English Bible | Translation philosophy
The Arabic translation of "De Generatione Animalium" comprises treatises 15-19 of the "Kitāb al-Hayawān" ("The Book of Animals").
Generation of Animals | Arabic translation
Nosson Dovid Rabinowich in 1988 where he conflates both the Spanish and French editions in his new translation, especially where he thought one text would lend greater clarity to the subject. Earlier translations were made of the "Iggeret" in Latin, French, and Hebrew, although of poor quality. A sequel to the "Iggeret" is "Sefer ha-Qabbalah" written by Rabbi Abraham ibn Daud.
Iggeret of Rabbi Sherira Gaon | Editions
Moses ibn Tibbon's translations are considered more important than and outnumber his original works. They include versions of works written in Arabic by Arabs and Jews on philosophy, mathematics, astronomy, and medicine. In the following list, the name of the author of the original work precedes the title by which the translation is known. Moses' most important translations are as follows: For his other translations see Steinschneider, l.c. pp. 177, 231, 362, 363, 416, 542, 544, 553; idem, "Cat. Bodl." cols. 1998 et seq.
Moses ibn Tibbon | Translations
The translation is not perfectly literal. It renders one passage as "And on the first of the Sabbaths" while it translates another as "And on the first of the week" even though the two phrases are identical in the Greek texts. To quote the preface "Every effort has been made to secure a comparative degree of uniformity in rendering the original words and phrases. Thus, for example, the Hebrew verb "nathan", which is rendered by the King James' translators in "sixty-seven" different ways... has been restricted and reduced to "ten", and so with many others. It is the Translator's ever-growing conviction, that even this smaller number may be reduced still further.” David Dewey, in "A User's Guide to Bible Translations", mentions that Young's "method of translating Hebrew tenses makes his Old Testament in places virtually unreadable."
Young's Literal Translation | Assessment
The first translation of the 1625 Venice edition into English was that published by Mordecai Manuel Noah and A. S. Gould in 1840. Mordecai Noah was a prominent Jewish newspaper editor and publisher, as well as playwright, diplomat, journalist, and utopian. The translator of the 1840 edition was not published, but indicated as an eminent Jewish scholar in Britain in the comments of one of the four certificating Hebraist scholars to the publisher in the preface to the 2nd editions: Subsequently, the translator identified himself as Moses Samuel of Liverpool (1795–1860), who obtained a copy of the 1625 Hebrew edition and became convinced that the core of this work truly was the self-same "Book of the Upright" referenced in Hebrew scriptures.
Sefer haYashar (midrash) | Moses Samuel's English translation
Wilson, the director of the Oriental Institute. Since 1968, numerous other translations have also been published by Mormon and non-Mormon scholars, including Michael D. Rhodes (BYU), John Gee (BYU), and Robert K. Ritner (University of Chicago). The translation by both Mormon and non-Mormon Egyptologists is completely at odds with Joseph Smith's purported translation. The transliterated text from the recovered papyri and facsimiles published in the Book of Abraham contain no direct referenceseither historical or textualto Abraham at all, and the patriarch's name does not appear anywhere on the papyri or the facsimiles. Edward Ashment notes, "The sign that Smith identified with Abraham ...
Critical appraisal of the Book of Abraham | Analysis and translation of the papyrus by Egyptologists
The ancient Semitic construction, according to which the counted noun, in the plural, is preceded by a numeral in the construct state, with an inversion of genders, is attested by one inscription: tltt klbn "three dogs." This same construction has been discovered in Nabataean: tltt qysrym "the three Caesars."
Aramaic of Hatra | Numbers
Targum Onkelos (or Onqelos), , is the Jewish Aramaic targum ("translation") of the Torah, accepted as an authoritative translated text of the Five Books of Moses and thought to have been written in the early 2nd-century CE.
Targum Onkelos | Introduction
An 18cm x 13cm booklet -- 8 color maps of the "ancient biblical world" with index of place names -- is inserted and bound into the book after the final printed page (p740). 1987 Old and New Testament.
Bible translations into Native South American languages | Ayacucho Quechua (quy)
"The Books of the Bible" also removes the NIV section headings and places the translators' notes at the end of each book. It presents the text in a single column. These changes, along with the removal of chapter and verse numbers and the recombination of divided works, are designed to "encourage meaningful units to be read in their entirety and so with greater appreciation and understanding."
The Books of the Bible | Other features
Some modern Israeli editions of the Bible have running footnotes rendering more archaic Biblical Hebrew words and phrases into Modern Hebrew. A Christian translation of the Hebrew Bible into Modern Hebrew was completed in 2006 and called "the Testimony" or העדות. Published in four volumes, all volumes are translated into simple, modern Hebrew vocabulary by Shoshan Danielson and edited by Baruch Maoz. The "Ram Bible" (Tanakh Ram; ) began to be published in 2008. Of a planned four volume set, currently the first two, Torah and Early Prophets, are available. These editions include the original text in a parallel column.
Bible translations into Hebrew | Hebrew Bible
The number of the beast (, "Arithmos tou Thēriou") is associated with the Beast of Revelation in chapter 13, verse 18 of Book of Revelation. In most manuscripts of the New Testament and in English translations of the Bible, the number of the beast is six hundred and sixty-six or (in Greek numerals, represents 600, represents 60 and represents 6). Papyrus 115 (which is the oldest preserved manuscript of the "Revelation" ), as well as other ancient sources like "Codex Ephraemi Rescriptus", give the number of the beast as χιϛ or χιϲ (transliterable in Arabic numerals as 616) (), not 666; critical editions of the Greek text, such as the "Novum Testamentum Graece", note 616 as a variant.
Number of the beast | Introduction
There is one version just and only one for mathematics, called 'International'. In ancient times, upon the door Of Plato, there was writt'n: “To each non-mathematicus The entrance is forbidd'n. The same stanza is available in further 13 languages, including Greek (Μελαίνῃ τῇ ἐν Φαλαίνᾳ - Melaínē (black) tē (the) en (in) Phalaína (whale)) and Volapük, which are sung one after the other.
Im schwarzen Walfisch zu Askalon | Mathematics International
The Hebrew text, that is used by Jews today, called the Masoretic text, differs considerably from the Hebrew text that was the basis of the first Greek translation, and scholars are still working at finding the best solutions to the many problems this presents.
Books of Samuel | Versions
God orders Moses, in the wilderness of Sinai, to number those able to bear arms—of all the men "from twenty years old and upward," and to appoint princes over each tribe. A total of 603,550 Israelites are found to be fit for military service. The tribe of Levi is exempted from military service and therefore not included in the census. Moses consecrates the Levites for the service of the Tabernacle in the place of the first-born sons, who hitherto had performed that service. The Levites are divided into three families, the Gershonites, the Kohathites, and the Merarites, each under a chief.
Book of Numbers | Summary
The text has been translated to English by Christopher Cullen, director of the Needham Research Institute.
Book on Numbers and Computation | Content
As chapters 1–10 progress, the theme of God's presence with Israel comes to the fore: these chapters describe how Israel is to be organized around the Sanctuary, God's dwelling-place in their midst, under the charge of the Levites and priests, in preparation for the conquest of the land.
Book of Numbers | Themes
The five books were subsequently translated into English by Rabbi Dr. Aryeh (Laibel/Leonard) Newman.
Nechama Leibowitz | Study sheets
In fact one of them, Samuel H. Turner (1790–1861), of the General Theological Seminary, NYC, referred to the "Rabbinical writer" in this way: "The work itself is evidently composed in the purest Rabbinical Hebrew, with a large intermixture of the Biblical idiom, ..." indicating that Turner was not of the opinion that it was an ancient text.
Sefer haYashar (midrash) | Moses Samuel's English translation
In the following nine lines, a translation of the paleo-Hebrew Leviticus scroll is rendered as follows: The arrangement of the lines does not necessarily follow the arrangements used by modern scribes when copying from their "Tikkun Soferim", a thing which does invalidate a Torah scroll. However, the use of section breaks follows closely the traditions bequeathed by the Masoretes, so that the "Open section" () in line no. 3 (Lev. 23:23) starts at the beginning of the margin, after the previous verse ended on the previous line, followed by a very long vacant space ("vacat") extending to the left margin, showing that it is an "Open Section", whereas line no.
Paleo-Hebrew Leviticus scroll | Partial translation of scroll
Another translation of this book exist, created by Reform rabbi and editor, Dr. Edward B.M. Browne, known as “Alphabet” Browne, and published in New York in 1876.
Sefer haYashar (midrash) | Edward B.M. Browne English translation
Critics point out that Joseph Smith also translated the Book of Abraham. Unlike the Book of Mormon, fragments of the documents from which Smith translated the Book of Abraham are available for inspection; Egyptologists find no resemblance between the original text and Smith's translation. Supporters point out that the Church has never claimed that the fragments of papyri which include facsimile 1, 2, and 3 are where Joseph Smith obtained his material for the Book of Abraham. These fragments are from the Egyptian Book of the Dead which was just one of the scrolls from Egypt that Joseph Smith had in his possession.
Criticism of the Book of Mormon | Relation to the Book of Abraham
Translation of this work presented a considerable challenge to the translator, as the original includes numerous Hebrew puns as well as quotations from and allusions to the Hebrew Bible as well as works of modern Hebrew literature.
To the End of the Land | Introduction
He did not translate the third book ("Inbam"). His English contemporaries greatly praised his verse translation, although native scholars of later years, such as T. P. Meenakshisundaram, had some reservations about its fidelity to the original. G. U. Pope, in his preface to "The Sacred Kurral", felicitated Robinson thus:
Edward Jewitt Robinson | Biography
In the 10th century AD Saadia Gaon wrote a "Tafsir", an Arabic translation of the Torah and some other Biblical books with a commentary. These were written in Hebrew characters (Judaeo-Arabic). Much of the commentary is lost, but the translation of the Torah and several other books has survived intact, and even serves as part of the liturgy of Yemenite Jews, who read the Torah in the synagogue with each Hebrew verse translated twice: first to the Aramaic targum and then to Saadia's "Tafsir". As the language of Saadia Gaon's translation became archaic and remote from common speech, most Jewish communities of the Arab world evolved their own translations of the Torah into their local dialects of Judaeo-Arabic.
Bible translations into Arabic | Jewish
This idea still has supporters, but the mainstream understanding is that Deuteronomy, after becoming the introduction to the history, was later detached from it and included with Genesis–Exodus–Leviticus–Numbers because it already had Moses as its central character. According to this hypothesis, the death of Moses was originally the ending of Numbers, and was simply moved from there to the end of Deuteronomy.
Book of Deuteronomy | Position in the Hebrew Bible
Without giving any consideration to these divisions, the text must be printed in a way that will illustrate visually what units the authors themselves created within their works." In response to these concerns, in several 20th-century versions of the Bible, including two major committee translations, the chapter and verse numbers were moved to the margins, but they remained the organizing feature of the text. In one individual translation and one abridgment the numbers were eliminated entirely, but in the former case the text was still divided into the traditional chapters and in the latter topical divisions were introduced.
The Books of the Bible | Natural literary structure in place of chapters and verses
The New Jewish Publication Society translation of the Hebrew Bible is the second translation published by the Jewish Publication Society (JPS), superseding its 1917 translation. It is a completely fresh translation into modern English, independent of the earlier translation or any other existing one. Current editions of this version refer to it as "The Jewish Publication Society Tanakh Translation." Originally known by the abbreviation “NJV” (New Jewish Version), it is now styled as “NJPS.” The translation follows the Hebrew or Masoretic text scrupulously, taking a conservative approach regarding conjectural emendations: It avoids them completely for the Torah, but mentions them occasionally in footnotes for Nevi'im and Ketuvim.
New Jewish Publication Society of America Tanakh | History
196–200). The "Letter of Jeremiah" (or "Baruch" chapter 6) has been found in cave 7 (papyrus 7Q2) in Greek. It has been theorized by recent scholars that the Qumran library (of approximately 1,100 manuscripts found in the eleven caves at Qumran) was not entirely produced at Qumran, but may have included part of the library of the Jerusalem Temple, that may have been hidden in the caves for safekeeping at the time the Temple was destroyed by Romans in AD 70.
Deuterocanonical books | Dead Sea scrolls
In due time, three committees of translators and one committee of literary advisers were enlisted and charged with the task of producing the New English Bible. Each of the three translation committees was responsible for a different section of the Bible. These three sections consisted of the Old Testament, the Apocrypha, and the New Testament. The work of translating was typically undertaken in this fashion: A member, or members, of one of the committees would produce a draft of a book, or books, of the Bible (typically from the section in which they were assigned) and submit the draft to the section committee.
New English Bible | Translation
... I copied it from three different pamphlets from three different countries, not just one, The contents of all these pamphlets were identical, except that I wrote it in the language of prudence [- namely, Hebrew, because Gentiles do not understand it].
Toledot Yeshu | Christian response
Thus for the last twenty-six pages of the Syriac text there is no equivalent in the Arabic version. The same is substantially true for the Ethiopic "Conflict of Adam and Eve". The section of the Syriac for which there is no rendering in Arabic or Ethiopic contains a series of statements addressed to the author's "brother Nemesius." It is possible but unlikely that these were added to the work by a later writer. As they do not deal with matters of genealogy, and deal almost exclusively with Jesus Christ's life and crucifixion, they probably failed to interest the Arab translator, and he left them untranslated, unless parts of the original Arabic translation have perished.
Cave of Treasures | History
In the years 1947-1971 Arabist Yosef Yoel Rivlin produced a 32-volume Hebrew translation, based mainly on Bulaq. A selection of stories, translated by Hanna Amit-Kohavi, appeared in two volumes, in the years 2008 and 2011, under the title "Leylot Arav".
Translations of One Thousand and One Nights | Hebrew translations
The reference that "the number of the beast" is the same as "the number of a person leads to many interpretations, because the Greek or Hebrew letters also functioned as numbers, so it was possible to "add up the numerical value of a word"—a practice known as gematria. The Greek word for "beast" {"therion") or "Nero(n) Caesar" when transliterated into Hebrew letters has the total value of 666, but the 'verbal link' to indicates more significance of the number (which will be developed further in chapter 17). The number 666 is unusual for being a "triangular number" (that is, "the sum of all numbers from 1 to 36"), and also a "doubly triangular number" (because 36 is "the sum of all numbers up to 8") and the "eighth" of such number (in the series of 1, 6, 21, 55, 120, 231, 406, 666).
Revelation 13 | Verse 18
Labi's translation was retranslated into German and published by Simshon Weil.
Abraham ibn Daud | Works
In folios [54b–55c], Hadrian's journey and arrival in the East is dated "47 years after the destruction of Jerusalem." In folios [47a–49a]; [51d–52a]; [56d–57b] Epiphanius names four major translations of the Hebrew Bible, made in the Greek tongue: the LXX made by the seventy-two translators, another by Aquila of Pontus, one by Theodotion, and yet another by Symmachus. A fifth Greek translation was discovered in wine jars in Jericho, and a sixth in Nicopolis near Actium. Afterwards, Origen arranged six columns of the extant Greek translations and two of the Hebrew side by side, naming it the Hexapla. Epiphanius expands his description of the translation of the seventy-two translators (known as the Septuagint) and how they were assigned thirty-six cells, two to each cell, on the Pharian island.
On Weights and Measures | Synopsis
The Book of Exodus belongs in large part to the Yahwist, although it also contains significant Priestly interpolations. The Book of Numbers also contains a substantial amount of Yahwist material, starting with . It includes, among other pericopes, the departure from Sinai, the story of the spies who are afraid of the giants in Canaan, and the refusal of the Israelites to enter the Promised Land – which then brings on the wrath of Yahweh, who condemns them to wander in the wilderness for the next forty years.
Composition of the Torah | Yahwist