A sample page from Biblia Hebraica Stuttgartensia (Genesis 1,1-16a).
The Biblia Hebraica Stuttgartensia, abbreviated as BHS or rarely BH4, is an edition of the Masoretic Text of the Hebrew Bible as preserved in the Leningrad Codex, and supplemented by masoretic and text-critical notes. It is the fourth edition in the Biblia Hebraica series started by Rudolf Kittel and is published by the Deutsche Bibelgesellschaft (German Bible Society) in Stuttgart.
BHS is a revision of the third edition of the Biblia Hebraica, edited by Paul Kahle, the first printed Bible based on the Leningrad Codex. The footnotes are completely revised. It originally appeared in installments, from 1968 to 1976, with the first one-volume edition in 1977; it has been reprinted many times since.
The fifth reprint of the BHS was revised and redistributed in 1997. Work is currently under way at the Deutsche Bibelgesellschaft to produce a completely reworked and expanded edition in 20 volumes, known as the Biblia Hebraica Quinta or Fifth Hebrew Bible, which also includes references to and comparisons with recently released material from Qumran texts. Initial volumes of the Bible Hebraica Quinta have been available for sale since 2004. Completion of the project is intended by 2020[needs update].
The work has been published in 15 fascicles from 1968 to 1976 according to this release schedule taken from the Latin prolegomena in the book.
The processing and development of the Masoretic annotations and notes within all editions of the Biblia Hebraica Stuttgartensia was the privilege of Gérard E. Weil. He also released the book Massorah Gedolah iuxta codicem Leningradensem B 19a at the Pontifical Biblical Institute in 1971, which is the very first Edition of the Masora Magna, what gives an idea of his unique expertise in relation to the Masora.
The Leningrad Codex (Latin: Codex Leningradensis [Leningrad Book]; Hebrew: כתב יד לנינגרד) is the oldest complete manuscript of the Hebrew Bible in Hebrew, using the Masoretic Text and Tiberian vocalization. According to its colophon, it was made in Cairo in 1008 CE (or possibly 1009).
Some have proposed that the Leningrad Codex was corrected against the Aleppo Codex, a slightly earlier manuscript that was partially lost in the 20th century. However, Paul E. Kahle argues that the Leningrad manuscript was more likely based on other, lost manuscripts by the ben Asher family. The Aleppo Codex is several decades older, but parts of it have been missing since the 1947 anti-Jewish riots in Aleppo, making the Leningrad Codex the oldest complete codex of the Tiberian mesorah that has survived intact to this day.
In modern times, the Leningrad Codex is significant as the Hebrew text reproduced in Biblia Hebraica (1937), Biblia Hebraica Stuttgartensia (1977), and Biblia Hebraica Quinta (2004–present). It also serves as a primary source for the recovery of details in the missing parts of the Aleppo Codex.
The Leningrad Codex (a codex is a handwritten book bound at one side, as opposed to a scroll) is so named because it has been housed at the National Library of Russia in Saint Petersburg since 1863 (before 1917 named Imperial Public Library). In 1924, after the Russian Revolution, Petrograd (formerly Saint Petersburg) was renamed Leningrad, and, because the codex was used as the basic text for the Biblia Hebraica since 1937, it became internationally known as the "Leningrad Codex". Although the city's name was restored to the original St Petersburg after the dissolution of the Soviet Union in 1991, the National Library of Russia requested that "Leningrad" be retained in the name of the codex. Nonetheless, the Codex is occasionally referred to as the Codex Petersburgensis or Codex Petropolitanus, or the St. Petersburg Codex. This is ambiguous as, since 1876, these appellations refer to a different biblical codex (MS. Heb B 3) which is even older (916 CE), but contains only the later Prophets.
The biblical text as found in the codex contains the Hebrew letter-text along with Tiberian vowels and cantillation signs. In addition, there are masoretic notes in the margins. There are also various technical supplements dealing with textual and linguistic details, many of which are painted in geometrical forms. The codex is written on parchment and bound in leather.
The Leningrad Codex, in extraordinarily pristine condition after a millennium, also provides an example of medieval Jewish art. Sixteen of the pages contain decorative geometric patterns that illuminate passages from the text. The carpet page shows a star with the names of the scribes on the edges and a blessing written in the middle.
The order of the books in the Leningrad Codex follows the Tiberian textual tradition, which is also that of the later tradition of Sephardic biblical manuscripts. This order for the books differs markedly from that of most printed Hebrew bibles for the books of the Ketuvim. In the Leningrad Codex, the order of the Ketuvim is: Chronicles, Psalms, Job, Proverbs, Ruth, Song of Songs, Ecclesiastes, Lamentations, Esther, Daniel, Ezra-Nehemiah. The full order of the books is given below.
Leningrad Codex text sample, portions of Exodus 15:21-16:3
According to its colophon, the codex was copied in Cairo[3] from manuscripts written by Aaron ben Moses ben Asher. It has been claimed to be a product of the Asher scriptorium itself; however, there is no evidence that Asher ever saw it. Unusual for a masoretic codex, the same man (Samuel ben Jacob) wrote the consonants, the vowels and the Masoretic notes. In its vocalization system (vowel points and cantillation) it is considered by scholars to be the most faithful representative of ben Asher's tradition apart from the Aleppo Codex (edited by ben Asher himself). Its letter-text is not superb, however, and contradicts its own masoretic apparatus in many hundreds of places. There are numerous alterations and erasures, and it was suggested by Moshe Goshen-Gottstein that an existing text not following Asher's rules was heavily amended so as to make it conform to these rules.
The codex is now preserved in the National Library of Russia, accessioned as "Firkovich B 19 A". Its former owner, the Crimean Karaite collector Abraham Firkovich, left no indication in his writings where he had acquired the codex, which was taken to Odessa in 1838 and later transferred to the Imperial Library in St Petersburg.
In 1935, the Leningrad Codex was lent to the Old Testament Seminar of the University of Leipzig for two years while Paul E. Kahle supervised its transcription for the Hebrew text of the third edition of Biblia Hebraica (BHK), published in Stuttgart, 1937. The codex was also used for Biblia Hebraica Stuttgartensia (BHS) in 1977, and is being used for Biblia Hebraica Quinta (BHQ).
As an original work by Tiberian masoretes, the Leningrad Codex was older by several centuries than the other Hebrew manuscripts which had been used for all previous editions of printed Hebrew bibles until Biblia Hebraica.
The Westminster Leningrad Codex is an online digital version of the Leningrad Codex maintained by the J. Alan Groves Center for Advanced Biblical Research at the Westminster Theological Seminary. This is a verified version of the Michigan-Claremont text, transcribed from BHS at the University of Michigan in 1981-1982 under the direction of H. Van Dyke Parunak (of the University of Michigan) and Richard E. Whitaker (of the Institute for Antiquity and Christianity, Claremont Graduate University) with funding from the Packard Foundation and the University of Michigan,[better source needed] with further proofreading and corrections. The online version includes transcription notes and tools for analyzing syntax.
The Exhaustive Concordance of the Bible, generally known as Strong's Concordance, is a Bible concordance, an index of every word in the King James Version (KJV), constructed under the direction of James Strong. Strong first published his Concordance in 1890, while professor of exegetical theology at Drew Theological Seminary.
The purpose of Strong's Concordance is not to provide content or commentary about the Bible, but to provide an index to the Bible. This allows the reader to find words where they appear in the Bible. This index allows a student of the Bible to re-find a phrase or passage previously studied. It also lets the reader directly compare how the same word may be used elsewhere in the Bible.
Each original-language word is given an entry number in the dictionary of those original language words listed in the back of the concordance. These have become known as the "Strong's numbers". The main concordance lists each word that appears in the KJV Bible in alphabetical order with each verse in which it appears listed in order of its appearance in the Bible, with a snippet of the surrounding text (including the word in italics). Appearing to the right of the scripture reference is the Strong's number. This allows the user of the concordance to look up the meaning of the original language word in the associated dictionary in the back, thereby showing how the original language word was translated into the English word in the KJV Bible.
The 8,674 Hebrew root words used in the Old Testament. (Example: אֱנוֹשׁ (H582))
The 5,624 Greek root words used in the New Testament. (Example: λόγος (G3056))
New editions of Strong's may exclude the comparative section (1611 KJV to 1614) and the asterisks that denote differential definitions of the same Hebrew or Greek words; due perhaps to denominational considerations, definitions may also be altered.[citation needed]
Although the Greek words in Strong's Concordance are numbered 1–5624, the numbers 2717 and 3203–3302 are unassigned due to "changes in the enumeration while in progress". Not every distinct word is assigned a number, but rather only the root words. For example, αγαπησεις is assigned the same number as αγαπατε – both are listed as Greek word #25 in Strong's Concordance (αγαπαω).
Other authors have used Strong's numbers in concordances of other Bible translations, such as the New International Version and American Standard Version.
Due to Strong's numbers it became possible to translate concordances from one language into another. Thus, the Russian concordance of 30,000 words from the Russian Thompson Study Bible ("Новая учебная Библия Томпсона", La Buona Novella Inc, 2010, edition made by the Christian society "The Bible for everyone" in St.Petersburg, Russia) is a translation of the English concordance from Thompson Chain-Reference Bible (The New Thompson Study Bible, La Buona Novella Inc. & B.B. Kirkbride Bible Company, Inc., 2006). In the process of compiling the Russian concordance, the Hebrew/Greek word corresponding to the English concordance word was found, and then its Russian equivalent in the Russian Synodal translation of the Bible was added to the resulting Russian concordance text.
New editions of Strong's Exhaustive Concordance of the Bible remain in print as of 2016.
In the 1890 version, Strong added a "Hebrew and Chaldee Dictionary" and a "Greek Dictionary of the New Testament" to his concordance. In the preface to both dictionaries, Strong explains that these are "brief and simple" dictionaries, not meant to replace reference to "a more copious and elaborate Lexicon." He mentions Gesenius and Fürst as examples of the lexicons that Strong's is drawn from. His dictionaries were meant to give students a quick and simple way to look up words and have a general idea of their meaning.
Strong reportedly based his lexicons on the work of contemporary scholars such as Gesenius, Fürst, Liddell & Scott, Thayer, and Brown, Driver, and Briggs. According to the preface, he and his team also made "numerous original suggestions, relations, and distinctions... especially in the affinities of roots and the classification of meanings." The work is intended to represent the best of 19th century scholarship, and both a simplification of it and an improvement on it. An important feature of Strong's dictionaries is the listing of every translation of a source word in the AV (King James) after the definition itself.
It is important to note Strong's association with the committee working on the American Revised Version of the Bible. His work does not tend to support the authority of the King James Version. He was part of the effort to update and replace it with what the translators believed would be a better version. As a result, he contributed deeper and more thorough study of Biblical languages, especially etymology, but also an inherently suspicious attitude toward the Textus Receptus, the King James, and toward traditional, less "secular" definitions of original words. The translation committee was associated with the higher critical movement and with the Westcott-Hort version of the Greek text. Strong, a Methodist layman and college professor, was acceptable to the committee, but one cannot assume he shared all of its views.