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Railway transport.
The whole of the Black Forest was once linked by railway. In the eastern part of the Northern Black Forest by the Enz Valley Railway from Pforzheim to Bad Wildbad, by the Nagold Valley Railway from Pforzheim via Calw and Nagold to Horb am Neckar, by the Württemberg Black Forest Railway from Stuttgart to Calw and the Gäu Railway from Stuttgart to Freudenstadt or its present-day section from Eutingen to Freudenstadt.
Many railway lines run from the Rhine Plain up the valleys into the Black Forest: the Alb Valley Railway runs from Karlsruhe to Bad Herrenalb, the Murg Valley Railway from Rastatt to Freudenstadt, the Acher Valley Railway from Achern to Ottenhöfen im Schwarzwald and the Rench Valley Railway from Appenweier to Bad Griesbach. The Baden Black Forest Railway has linked Offenburg with Konstanz on Lake Constance since 1873, running via Hausach, Triberg, St. Georgen, Villingen and Donaueschingen. In Hausach the Kinzig Valley Railway branches off to Freudenstadt, in Denzlingen the Elz Valley Railway peels off towards Elzach, the Höllental Railway runs from Freiburg im Breisgau through the Höllental valley to Donaueschingen, the Münstertal Railway from Bad Krozingen to Münstertal, the Kander Valley Railway from Haltingen near Basel through the Kander valley to Kandern and the Wiesen Valley Railway from Basel to Zell im Wiesental.
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The Three Lakes Railway branches off at the Titisee from the Höllental Railway and runs to the Windgfällweiher and the Schluchsee. The Wutach Valley Railway runs along the border between Baden-Württemberg and Switzerland, linking Waldshut-Tiengen with Immendingen on the Black Forest Railway.
Most of these routes are still busy today, whilst some are popular heritage lines.
Administration.
Since January 2006, the Black Forest Tourist organisation, "Schwarzwald Tourismus", whose head office is in Freiburg, has been responsible for the administration of tourism in the 320 municipalities of the region. Hitherto there had been four separate tourist associations.
Points of interest.
There are many historic towns in the Black Forest. Popular tourist destinations include Baden-Baden, Freiburg, Calw (the birth town of Hermann Hesse), Gengenbach, Staufen, Schiltach, Haslach and Altensteig. Other popular destinations include such mountains as the Feldberg, the Belchen, the Kandel, and the Schauinsland; the Titisee and Schluchsee lakes; the All Saints Waterfalls; the Triberg Waterfalls, not the highest, but the most famous waterfalls in Germany; and the gorge of the River Wutach.
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For drivers, the main route through the region is the fast A 5 (E35) motorway, but a variety of signposted scenic routes such as the Schwarzwaldhochstraße (, Baden-Baden to Freudenstadt), Schwarzwald Tälerstraße (, the Murg and Kinzig valleys) or Badische Weinstraße (Baden Wine Street, , a wine route from Baden-Baden to Weil am Rhein) offers calmer driving along high roads. The last is a picturesque trip starting in the south of the Black Forest going north and includes numerous old wineries and tiny villages. Another, more specialized route is the German Clock Route, a circular route that traces the horological history of the region.
Due to the rich mining history dating from medieval times (the Black Forest was one of the most important mining regions of Europe ) there are many mines re-opened to the public. Such mines may be visited in the Kinzig valley, the Suggental, the Muenster valley, and around Todtmoos.
The Black Forest was visited on several occasions by Count Otto von Bismarck during his years as Prussian and later German chancellor (1862–1890). Allegedly, he was especially interested in the Triberg Waterfalls. There is now a monument in Triberg dedicated to Bismarck, who apparently enjoyed the tranquility of the region as an escape from his day-to-day political duties in Berlin.
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The Black Forest featured in the philosophical development of Martin Heidegger. Heidegger wrote and edited some of his philosophical works in a small hut in the Black Forest, and would receive visitors there for walks, including his former pupil Hannah Arendt. This hut features explicitly in his essay "Building, Dwelling, Thinking". His walks in the Black Forest are supposed to have inspired the title of his collection of essays "Holzwege", translated as "Off The Beaten Track".
Economy and craftsmanship.
Mining.
Mining developed in the Black Forest due to its ore deposits, which were often lode-shaped. The formation of these deposits (Schauinsland Pit: zinc, lead, about 700–1000 g silver/ton of lead; baryte, fluorite, less lead and zinc in the Kinzig valley; BiCoNi ores near Wittichen, uranium discovered in the Krunkelbach valley near Menzenschwand but never officially mined) often used to be linked to the intrusion of Carboniferous granite in the para- and orthogneisses. More recent research has revealed that most of these lode fillings are much younger (Triassic to Tertiary). Economic deposits of other minerals included: fluorite in the Northern Black Forest near Pforzheim, baryte in the central region near Freudenstadt, fluorite along with lead and silver near Wildschapbach, baryte and fluorite in the Rankach valley and near Ohlsbach, in the Southern Black Forest near Todtnau, Wieden and Urberg.
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Small liquid magmatic deposits of nickel-magnetite gravel in norite were mined or prospected in the Hotzenwald forest near Horbach and Todtmoos. Strata-bound deposits include iron ores in the Dogger layer of the foothill zone and uranium near Müllenbach/Baden-Baden. Stone coal is only found near Berghaupten and Diersburg, but was always only of local importance.
Chronology: Stone Age mining of haematite (as red pigment) near Sulzburg. By the 5th and 6th centuries B.C. iron ore was being mined by the Celts in the Northern Black Forest (for example in Neuenbürg). Especially in the Middle Black Forest, but also in the south (for example in the Münster valley) ore mining was already probably taking place in Roman times (mining of silver and lead ore; evidence of this at Sulzburg and possibly Badenweiler). Until the High Middle Ages the High Black Forest was practically unsettled. In the course of inland colonisation in the Late High Middle Ages even the highlands were cultivated by settlers from the abbeys (St. Peter's, St. Märgen's). In the Late High Middle Ages (from about 1100) mining experienced another boom, especially around Todtnau, in the Münster and Suggen valleys and, later, on the Schauinsland too. It is believed that around 800–1,000 miners lived and worked in the Münster valley until the end of the Middle Ages. After the Plague, which afflicted the valley in 1516, the German Peasants' War (1524–26) and the Thirty Years' War, mining in the region declined until just a few pits remained.
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An important mining area was the Kinzig valley and its side valleys. The small mining settlement of Wittichen near Schenkenzell in the upper Kinzig valley had many pits from which miners dug baryte, cobalt and silver of many kinds. A circular, geological footpath runs today past the old pits and tips.
Another boom began in the early 18th century after the loss of the Alsace to France. It lasted until the 19th century. Many pits from this period may be visited today as show mines; for example the Teufelsgrund Pit (Münstertal), the Finstergrund Pit near Wieden, the Hoffnungsstollen ("Hope Gallery") at Todtmoos, the mine in the Schauinsland, the formerly especially silver-rich Wenzel Pit in Oberwolfach and Gr. Segen Gottes ("God's Great Blessing") in Haslach-Schnellingen.
Non-ferrous metal mining in the Black Forest continued until the middle of the 20th century near Wildschapbach and on the Schauinsland (to 1954); fluorite and baryte are still mined today at the Clara Pit in the Rankach valley in Oberwolfach. Iron ores of the Dogger formation was worked until the 1970s near Ringsheim and was smelted in Kehl.
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Compared with the Harz and Ore Mountains the quantities of silver extracted in the Black Forest were rather modest and reached only about ten percent of that produced in the other silver-mining regions.
There are many show mines in the Black Forest. These include: the Frischglück Pit near Neuenbürg, the Hella Glück Pit near Neubulach, the Silbergründle Pit near Seebach, the Himmlich Heer Pit near Hallwangen, the Heilige Drei Könige Pit near Freudenstadt, the Segen Gottes Pit near Haslach, the Wenzel Pit near Oberwolfach, the Caroline Pit near Sexau, the Suggental Silver Mine near Waldkirch, the Schauinsland Pit near Freiburg, the Teufelsgrund Pit near Münstertal, the Finstergrund Pit near Wieden and the Hoffnungsstollen Pit near Todtmoos.
Forestry.
For several centuries logs from the Black Forest were rafted down the Enz, Kinzig, Murg, Nagold and Rhine rivers for use in the shipping industry, as construction timber and for other purposes. This branch of industry boomed in the 18th century and led to large-scale clearances. As most of the long, straight pine logs were transported downriver for shipbuilding in the Netherlands, they were referred to as "Dutchmen". The logs were used in the Netherlands, above all, as piles for house construction in the sandy and wet ground. Even today in Amsterdam large numbers of historic building are built on these posts and the reforestation of the Black Forest with spruce monocultures testifies to the destruction of the original mixed forest. With the expansion of the railway and road network as alternative transportation, rafting largely came to an end in the late 19th century.
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Today, loggers harvest fir trees—especially very tall and branchless ones—mainly to ship to Japan. The global advertising impact of Expo 2000 fuelled a resurgence of timber exports. The importance of the timber resources of the Black Forest has also increased sharply recently due to the increasing demand for wood pellets for heating.
Glass-making, charcoal-burning and potash-mining.
The timber resources of the Black Forest provided the basis for other sectors of the economy that have now largely disappeared. Charcoal burners ("Köhler") built their wood piles ("Meiler") in the woods and produced charcoal, which, like the products of the potash boilers—further processed "inter alia" for the glassmaking industry. The Black Forest supplied raw materials and energy for the manufacture of forest glass. This is evidenced today by a number of glassblowing houses e.g. in the Hoellental in Todtnau and Wolfach and the Forest Glass Centre in Gersbach (Schopfheim), which is open to visitors.
Precision-engineering, clock and jewellery manufacture.
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In the relatively inaccessible Black Forest valleys, industrialization did not arrive until late in the day. In winter, many farmers made wooden cuckoo clocks to supplement their income. This developed in the 19th century into the precision engineering and watch industry, which boomed with the arrival of the railway in many of the Black Forest valleys. The initial disadvantage of their remote location, which led to the development of precision-engineered wooden handicrafts, became a competitive advantage because of their access to raw materials: timber from the forest and metal from the mines. As part of a structural support programme the Baden State Government founded the first clockmaking school in 1850 in Furtwangen to ensure that small artisans were given good training and thus better sales opportunities. Due to the increasing demand for mechanical devices, large companies such as Junghans and Kienzle became established. In the 20th century, the production of consumer electronics was developed by companies such as SABA, Dual and Becker. In the 1970s, the industry declined due to Far Eastern competition. Nevertheless, the Black Forest remains a centre for the metalworking industry and is home to many high-tech companies.
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Since the start of industrialisation there have been numerous firms in Pforzheim that manufacture jewellery and work with precious metals and stones. There is also a goldsmith's school in Pforzheim.
Hydropower.
Due to the large amounts of precipitation and elevation changes the Black Forest has significant hydropower potential. This was used until the 19th century especially for operating numerous mills, including sawmills and hammer mills and was one of the local factors in the industrialization of some Black Forest valleys.
Since the 20th century, the Black Forest has seen the large-scale generation of electrical power using run-of-the-river power plants and pumped storage power stations. From 1914 to 1926, the Rudolf Fettweis Company was established in the Murg valley in the Northern Black Forest with the construction of the Schwarzenbach Dam. In 1932, the Schluchsee reservoir, with its new dam, became the upper basin of a pumped-storage power plant. In 2013 the association of the Southern Black Forest's "Schluchseewerk" owned five power plants with 14 storage tanks. At the Hornberg Basin topographical conditions allow an average head of water of 625 m to drive the turbines before it flows into the Wehra Reservoir.
In the 21st century, in the wake of the Renewable Energy Sources Act, numerous smaller run-of-the-river power stations were re-opened or newly constructed. |
Black Sea
The Black Sea is a marginal mediterranean sea lying between Europe and Asia, east of the Balkans, south of the East European Plain, west of the Caucasus, and north of Anatolia. It is bounded by Bulgaria, Georgia, Romania, Russia, Turkey, and Ukraine. The Black Sea is supplied by major rivers, principally the Danube, Dnieper and Dniester. Consequently, while six countries have a coastline on the sea, its drainage basin includes parts of 24 countries in Europe.
The Black Sea, not including the Sea of Azov, covers , has a maximum depth of , and a volume of .
Most of its coasts ascend rapidly.
These rises are the Pontic Mountains to the south, bar the southwest-facing peninsulas, the Caucasus Mountains to the east, and the Crimean Mountains to the mid-north.
In the west, the coast is generally small floodplains below foothills such as the Strandzha; Cape Emine, a dwindling of the east end of the Balkan Mountains; and the Dobruja Plateau considerably farther north.
The longest east–west extent is about .
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Important cities along the coast include (clockwise from the Bosporus) Burgas, Varna, Constanța, Odesa, Sevastopol, Novorossiysk, Sochi, Poti, Batumi, Trabzon and Samsun.
The Black Sea has a positive water balance, with an annual net outflow of per year through the Bosporus and the Dardanelles into the Aegean Sea. While the net flow of water through the Bosporus and Dardanelles (known collectively as the Turkish Straits) is out of the Black Sea, water generally flows in both directions simultaneously: Denser, more saline water from the Aegean flows into the Black Sea underneath the less dense, fresher water that flows out of the Black Sea. This creates a significant and permanent layer of deep water that does not drain or mix and is therefore anoxic. This anoxic layer is responsible for the preservation of ancient shipwrecks which have been found in the Black Sea, which ultimately drains into the Mediterranean Sea, via the Turkish Straits and the Aegean Sea. The Bosporus strait connects it to the small Sea of Marmara which in turn is connected to the Aegean Sea via the strait of the Dardanelles. To the north, the Black Sea is connected to the Sea of Azov by the Kerch Strait.
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The water level has varied significantly over geological time. Due to these variations in the water level in the basin, the surrounding shelf and associated aprons have sometimes been dry land. At certain critical water levels, connections with surrounding water bodies can become established. It is through the most active of these connective routes, the Turkish Straits, that the Black Sea joins the World Ocean. During geological periods when this hydrological link was not present, the Black Sea was an endorheic basin, operating independently of the global ocean system (similar to the Caspian Sea today). Currently, the Black Sea water level is relatively high; thus, water is being exchanged with the Mediterranean. The Black Sea undersea river is a current of particularly saline water flowing through the Bosporus Strait and along the seabed of the Black Sea, the first of its kind discovered.
Name.
Modern names.
Current names of the sea are usually equivalents of the English name "Black Sea", including these given in the countries bordering the sea:
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Such names have not yet been shown conclusively to predate the 13thcentury.
In Greece, the historical name "Euxine Sea", which holds a different literal meaning (see below), is still widely used:
The Black Sea is one of four seas named in English after common color terms – the others being the Red Sea, the White Sea and the Yellow Sea.
Historical names and etymology.
The earliest known name of the Black Sea is the Sea of Zalpa, so called by both the Hattians and their conquerors, the Hittites. The Hattic city of Zalpa was "situated probably at or near the estuary of the Marrassantiya River, the modern Kızıl Irmak, on the Black Sea coast."
The principal Greek name "Póntos Áxeinos" is generally accepted to be a rendering of the Iranian word ("dark colored"). Ancient Greek voyagers adopted the name as , identified with the Greek word (inhospitable). The name (Inhospitable Sea), first attested in Pindar (), was considered an ill omen and was euphemized to its opposite, (Hospitable Sea), also first attested in Pindar. This became the commonly used designation in Greek, although in mythological contexts the "true" name remained favored.
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Strabo's "Geographica" (1.2.10) reports that in antiquity, the Black Sea was often simply called "the Sea" ( ). He thought that the sea was called the "Inhospitable Sea" by the inhabitants of the Pontus region of the southern shoreline before Greek colonization due to its difficult navigation and hostile barbarian natives (7.3.6), and that the name was changed to "hospitable" after the Milesians colonized the region, bringing it into the Greek world.
Popular supposition derives "Black Sea" from the dark color of the water or climatic conditions. Some scholars understand the name to be derived from a system of color symbolism representing the cardinal directions, with black or dark for north, red for south, white for west, and green or light blue for east. Hence, "Black Sea" meant "Northern Sea". According to this scheme, the name could only have originated with a people living between the northern (black) and southern (red) seas: this points to the Achaemenids (550–330 BC). This interpretation has been labeled as folk etymology and may reflect a primitive historical understanding of the "P/Bla" phoneme originally associated with the name.
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In the Greater Bundahishn, a Middle Persian Zoroastrian scripture, the Black Sea is called . In the tenth-century Persian geography book , the Black Sea is called "Georgian Sea" (). "The Georgian Chronicles" use the name (Sea of Speri) after the Kartvelian tribe of Speris or Saspers. Other modern names such as and (both meaning Black Sea) originated during the 13th century. A 1570 map from Abraham Ortelius's labels the sea (Great Sea), compare Latin .
English writers of the 18th century often used "Euxine Sea" ( or ). During the Ottoman Empire, it was called either (Perso-Arabic) or (Ottoman Turkish), both meaning "Black Sea".
Geography.
The International Hydrographic Organization defines the limits of the Black Sea as follows:
The area surrounding the Black Sea is commonly referred to as the "Black Sea Region". Its northern part lies within the "Chernozem belt" (black soil belt) which goes from eastern Croatia (Slavonia), along the Danube (northern Serbia, northern Bulgaria (Danubian Plain) and southern Romania (Wallachian Plain) to northeast Ukraine and further across the Central Black Earth Region and southern Russia into Siberia.
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The littoral zone of the Black Sea is often referred to as the Pontic littoral or Pontic zone.
The largest bays of the Black Sea are Karkinit Bay in Ukraine; the Gulf of Burgas in Bulgaria; Dnieprovska Gulf and Dniestrovsky Liman, both in Ukraine; and Sinop Bay and Samsun Bay, both in Turkey.
Drainage basin.
The largest rivers flowing into the Black Sea are:
These rivers and their tributaries comprise a Black Sea drainage basin that covers wholly or partially 24 countries:
Unrecognized states:
Islands.
Some islands in the Black Sea belong to Bulgaria, Romania, Turkey, and Ukraine:
Climate.
Short-term climatic variation in the Black Sea region is significantly influenced by the operation of the North Atlantic oscillation, the climatic mechanisms resulting from the interaction between the north Atlantic and mid-latitude air masses. While the exact mechanisms causing the North Atlantic Oscillation remain unclear, it is thought the climate conditions established in western Europe mediate the heat and precipitation fluxes reaching Central Europe and Eurasia, regulating the formation of winter cyclones, which are largely responsible for regional precipitation inputs and influence Mediterranean sea surface temperatures (SSTs).
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The relative strength of these systems also limits the amount of cold air arriving from northern regions during winter. Other influencing factors include the regional topography, as depressions and storm systems arriving from the Mediterranean are funneled through the low land around the Bosporus, with the Pontic and Caucasus mountain ranges acting as waveguides, limiting the speed and paths of cyclones passing through the region.
Geology and bathymetry.
The Black Sea is divided into two depositional basins—the Western Black Sea and Eastern Black Sea—separated by the Mid-Black Sea High, which includes the Andrusov Ridge, Tetyaev High, and Archangelsky High, extending south from the Crimean Peninsula. The basin includes two distinct relict back-arc basins which were initiated by the splitting of an Albian volcanic arc and the subduction of both the Paleo- and Neo-Tethys oceans, but the timings of these events remain uncertain. Arc volcanism and extension occurred as the Neo-Tethys Ocean subducted under the southern margin of Laurasia during the Mesozoic. Uplift and compressional deformation took place as the Neotethys continued to close. Seismic surveys indicate that rifting began in the Western Black Sea in the Barremian and Aptian followed by the formation of oceanic crust 20million years later in the Santonian. Since its initiation, compressional tectonic environments led to subsidence in the basin, interspersed with extensional phases resulting in large-scale volcanism and numerous orogenies, causing the uplift of the Greater Caucasus, Pontides, southern Crimean Peninsula and Balkanides mountain ranges.
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During the Messinian salinity crisis in the neighboring Mediterranean Sea, water levels fell but without drying up the sea. The collision between the Eurasian and African plates and the westward escape of the Anatolian block along the North Anatolian and East Anatolian faults dictates the current tectonic regime, which features enhanced subsidence in the Black Sea basin and significant volcanic activity in the Anatolian region. These geological mechanisms, in the long term, have caused the periodic isolations of the Black Sea from the rest of the global ocean system.
The large shelf to the north of the basin is up to wide and features a shallow apron with gradients between 1:40 and 1:1000. The southern edge around Turkey and the eastern edge around Georgia, however, are typified by a narrow shelf that rarely exceeds in width and a steep apron that is typically 1:40 gradient with numerous submarine canyons and channel extensions. The Euxine abyssal plain in the center of the Black Sea reaches a maximum depth of just south of Yalta on the Crimean Peninsula.
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Chronostratigraphy.
The Paleo-Euxinian is described by the accumulation of eolian silt deposits (related to the Riss glaciation) and the lowering of sea levels (MIS 6, 8 and 10). The Karangat marine transgression occurred during the Eemian Interglacial (MIS 5e). This may have been the highest sea levels reached in the late Pleistocene. Based on this some scholars have suggested that the Crimean Peninsula was isolated from the mainland by a shallow strait during the Eemian Interglacial.
The Neoeuxinian transgression began with an inflow of waters from the Caspian Sea. Neoeuxinian deposits are found in the Black Sea below water depth in three layers. The upper layers correspond with the peak of the Khvalinian transgression, on the shelf shallow-water sands and coquina mixed with silty sands and brackish-water fauna, and inside the Black Sea Depression hydrotroilite silts. The middle layers on the shelf are sands with brackish-water mollusc shells. Of continental origin, the lower level on the shelf is mostly alluvial sands with pebbles, mixed with less common lacustrine silts and freshwater mollusc shells. Inside the Black Sea Depression they are terrigenous non-carbonate silts, and at the foot of the continental slope turbidite sediments.
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Hydrology.
The Black Sea is the world's largest body of water with a meromictic basin. The deep waters do not mix with the upper layers of water that receive oxygen from the atmosphere. As a result, over 90% of the deeper Black Sea volume is anoxic water. The Black Sea's circulation patterns are primarily controlled by basin topography and fluvial inputs, which result in a strongly stratified vertical structure. Because of the extreme stratification, it is classified as a salt wedge estuary.
Inflow from the Mediterranean Sea through the Bosporus and Dardanelles has a higher salinity and density than the outflow, creating the classic estuarine circulation. This means that the inflow of dense water from the Mediterranean occurs at the bottom of the basin while the outflow of fresher Black Sea surface-water into the Sea of Marmara occurs near the surface. According to Gregg (2002), the outflow is or around , and the inflow is or around .
The following water budget can be estimated:
The southern sill of the Bosporus is located at below present sea level (deepest spot of the shallowest cross-section in the Bosporus, located in front of Dolmabahçe Palace) and has a wet section of around . Inflow and outflow current speeds are averaged around , but much higher speeds are found locally, inducing significant turbulence and vertical shear. This allows for turbulent mixing of the two layers. Surface water leaves the Black Sea with a salinity of 17 practical salinity units (PSU) and reaches the Mediterranean with a salinity of 34 PSU. Likewise, an inflow of the Mediterranean with salinity 38.5 PSU experiences a decrease to about 34 PSU.
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Mean surface circulation is cyclonic; waters around the perimeter of the Black Sea circulate in a basin-wide shelfbreak gyre known as the Rim Current. The Rim Current has a maximum velocity of about . Within this feature, two smaller cyclonic gyres operate, occupying the eastern and western sectors of the basin. The Eastern and Western Gyres are well-organized systems in the winter but dissipate into a series of interconnected eddies in the summer and autumn. Mesoscale activity in the peripheral flow becomes more pronounced during these warmer seasons and is subject to interannual variability.
Outside of the Rim Current, numerous quasi-permanent coastal eddies are formed as a result of upwelling around the coastal apron and "wind curl" mechanisms. The intra-annual strength of these features is controlled by seasonal atmospheric and fluvial variations. During the spring, the Batumi eddy forms in the southeastern corner of the sea.
Beneath the surface waters—from about —there exists a halocline that stops at the Cold Intermediate Layer (CIL). This layer is composed of cool, salty surface waters, which are the result of localized atmospheric cooling and decreased fluvial input during the winter months. It is the remnant of the winter surface mixed layer. The base of the CIL is marked by a major pycnocline at about , and this density disparity is the major mechanism for isolation of the deep water.
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Below the pycnocline is the Deep Water mass, where salinity increases to 22.3 PSU and temperatures rise to around . The hydrochemical environment shifts from oxygenated to anoxic, as bacterial decomposition of sunken biomass utilizes all of the free oxygen. Weak geothermal heating and long residence time create a very thick convective bottom layer.
The Black Sea undersea river is a current of particularly saline water flowing through the Bosporus Strait and along the seabed of the Black Sea. The discovery of the river, announced on 1 August 2010, was made by scientists at the University of Leeds and is the first of its kind to be identified. The undersea river stems from salty water spilling through the Bosporus Strait from the Mediterranean Sea into the Black Sea, where the water has a lower salt content.
Hydrochemistry.
Because of the anoxic water at depth, organic matter, including anthropogenic artifacts such as boat hulls, are well preserved. During periods of high surface productivity, short-lived algal blooms form organic rich layers known as sapropels. Scientists have reported an annual phytoplankton bloom that can be seen in many NASA images of the region. As a result of these characteristics the Black Sea has gained interest from the field of marine archaeology, as ancient shipwrecks in excellent states of preservation have been discovered, such as the Byzantine wreck Sinop D, located in the anoxic layer off the coast of Sinop, Turkey.
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Modelling shows that, in the event of an asteroid impact on the Black Sea, the release of hydrogen sulfide clouds would pose a threat to health—and perhaps even life—for people living on the Black Sea coast.
There have been isolated reports of flares on the Black Sea occurring during thunderstorms, possibly caused by lightning igniting combustible gas seeping up from the sea depths.
Ecology.
Marine.
The Black Sea supports an active and dynamic marine ecosystem, dominated by species suited to the brackish, nutrient-rich, conditions. As with all marine food webs, the Black Sea features a range of trophic groups, with autotrophic algae, including diatoms and dinoflagellates, acting as primary producers. The fluvial systems draining Eurasia and central Europe introduce large volumes of sediment and dissolved nutrients into the Black Sea, but the distribution of these nutrients is controlled by the degree of physiochemical stratification, which is, in turn, dictated by seasonal physiographic development.
During winter, strong winds promote convective overturning and upwelling of nutrients, while high summer temperatures result in marked vertical stratification and a warm, shallow mixed layer. Day length and insolation intensity also control the extent of the photic zone. Subsurface productivity is limited by nutrient availability, as the anoxic bottom waters act as a sink for reduced nitrate, in the form of ammonia. The benthic zone also plays an important role in Black Sea nutrient cycling, as chemosynthetic organisms and anoxic geochemical pathways recycle nutrients which can be upwelled to the photic zone, enhancing productivity.
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In total, the Black Sea's biodiversity contains around one-third of the Mediterranean's and is experiencing natural and artificial invasions or "Mediterranizations".
Phytoplankton.
The main phytoplankton groups present in the Black Sea are dinoflagellates, diatoms, coccolithophores and cyanobacteria. Generally, the annual cycle of phytoplankton development comprises significant diatom and dinoflagellate-dominated spring production, followed by a weaker mixed assemblage of community development below the seasonal thermocline during summer months, and surface-intensified autumn production. This pattern of productivity is augmented by an "Emiliania huxleyi" bloom during the late spring and summer months.
Ecological effects of pollution.
Since the 1960s, rapid industrial expansion along the Black Sea coastline and the construction of a major dam on the Danube have significantly increased annual variability in the N:P:Si ratio in the basin. Coastal areas, accordingly, have seen an increase in the frequency of monospecific phytoplankton blooms, with diatom-bloom frequency increasing by a factor of 2.5 and non-diatom bloom frequency increasing by a factor of 6. The non-diatoms, such as the prymnesiophytes (coccolithophore), sp., and the Euglenophyte , can out-compete diatom species because of the limited availability of silicon, a necessary constituent of diatom frustules. As a consequence of these blooms, benthic macrophyte populations were deprived of light, while anoxia caused mass mortality in marine animals.
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Overfishing during the 1970s further compounded the decline in macrophytes, while the invasive ctenophore "Mnemiopsis" reduced the biomass of copepods and other zooplankton in the late 1980s. Additionally, an alien species—the warty comb jelly ()—established itself in the basin, exploding from a few individuals to an estimated biomass of one billion metric tons. The change in species composition in Black Sea waters also has consequences for hydrochemistry, as calcium-producing coccolithophores influence salinity and pH, although these ramifications have yet to be fully quantified. In central Black Sea waters, silicon levels also reduced significantly, due to a decrease in the flux of silicon associated with advection across isopycnal surfaces. This phenomenon demonstrates the potential for localized alterations in Black Sea nutrient-input to have basin-wide effects.
Pollution-reduction and regulation efforts led to a partial recovery of the Black Sea ecosystem during the 1990s, and an EU monitoring exercise, 'EROS21', revealed decreased nitrogen and phosphorus values relative to the 1989 peak. Recently, scientists have noted signs of ecological recovery, in part due to the construction of new sewage-treatment plants in Slovakia, Hungary, Romania, and Bulgaria in connection with those countries' membership of the European Union. populations have been checked with the arrival of another alien species that feeds on them.
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History.
Mediterranean connection during the Holocene.
The Black Sea is connected to the World Ocean by a chain of two shallow straits, the Dardanelles and the Bosporus. The Dardanelles is deep, and the Bosporus is as shallow as . By comparison, at the height of the last ice age, sea levels were more than lower than they are now.
There is evidence that water levels in the Black Sea were considerably lower at some point during the post-glacial period. Some researchers theorize that the Black Sea had been a landlocked freshwater lake (at least in upper layers) during the last glaciation and for some time after.
In the aftermath of the last glacial period, water levels in the Black Sea and the Aegean Sea rose independently until they were high enough to exchange water. The exact timeline of this development is still subject to debate. One possibility is that the Black Sea filled first, with excess freshwater flowing over the Bosporus sill and eventually into the Mediterranean Sea. There are also catastrophic scenarios, such as the "Black Sea deluge hypothesis" put forward by William Ryan, Walter Pitman and Petko Dimitrov.
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Deluge hypothesis.
The Black Sea deluge is a hypothesized catastrophic rise in the level of the Black Sea due to waters from the Mediterranean Sea breaching a sill in the Bosporus Strait. The hypothesis was headlined when "The New York Times" published it in December 1996, shortly before it was published in an academic journal. While it is agreed that the sequence of events described did occur, there is debate over the suddenness, dating, and magnitude of the events. Relevant to the hypothesis is that its description has led some to connect this catastrophe with prehistoric flood myths.
Archaeology.
The Black Sea was sailed by Hittites, Carians, Colchians, Armenians, Thracians, Greeks, Persians, Cimmerians, Scythians, Romans, Byzantines, Goths, Huns, Avars, Slavs, Varangians, Crusaders, Venetians, Genoese, Georgians, Bulgarians, Tatars and Ottomans.
The concentration of historical powers, combined with the preservative qualities of the deep anoxic waters of the Black Sea, has attracted increased interest from marine archaeologists who have begun to discover a large number of ancient ships and organic remains in a high state of preservation.
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Recorded history.
The Black Sea was a busy waterway on the crossroads of the ancient world: the Balkans to the west, the Eurasian steppes to the north, the Caucasus and Central Asia to the east, Asia Minor and Mesopotamia to the south, and Greece to the southwest.
The land at the eastern end of the Black Sea, Colchis (in present-day Georgia), marked for the ancient Greeks the edge of the known world.
The Pontic–Caspian steppe to the north of the Black Sea is seen by several researchers as the pre-historic original homeland () of the speakers of the Proto-Indo-European language (PIE).
Greek presence in the Black Sea began at least as early as the 9th century BC with colonies scattered along the Black Sea's southern coast, attracting traders and colonists due to the grain grown in the Black Sea hinterland.
By 500 BC, permanent Greek communities existed all around the Black Sea, and a lucrative trade network connected the entirety of the Black Sea to the wider Mediterranean. While Greek colonies generally maintained very close cultural ties to their founding polis, Greek colonies in the Black Sea began to develop their own "Black Sea Greek" culture, known today as Pontic. The coastal communities of Black Sea Greeks remained a prominent part of the Greek world for centuries, and the realms of Mithridates of Pontus, Rome and Constantinople spanned the Black Sea to include Crimean territories.
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The Black Sea became a virtual Ottoman Navy lake within five years of the Republic of Genoa losing control of the Crimean Peninsula in 1479, after which the only Western merchant vessels to sail its waters were those of Venice's old rival Ragusa. The Black Sea became a trade route of slaves between Crimea and Ottoman Anatolia via the Crimean–Nogai slave raids in Eastern Europe.
Imperial Russia became a significant Black Sea power in the late-18th century,
occupying the littoral of Novorossiya in 1764 and of Crimea in 1783. Ottoman restrictions on Black Sea navigation were challenged by the Black Sea Fleet (founded in 1783) of the Imperial Russian Navy, and the Ottomans relaxed export controls after the outbreak in 1789 of the French Revolution.
Modern history.
The Crimean War, fought between 1853 and 1856, saw naval engagements between the French and British allies and the forces of Nicholas I of Russia. On 2 March 1855, after the death of Nicholas I, Alexander II became Tsar. On 15 January 1856, the new tsar took Russia out of the war on the very unfavorable terms of the Treaty of Paris (1856), which included the loss of a naval fleet on the Black Sea, and the provision that the Black Sea was to be a demilitarized zone similar to a contemporaneous region of the Baltic Sea.
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World Wars.
The Black Sea was a significant naval theatre of World War I (1914–1918) and saw both naval and land battles between 1941 and 1945 during World War II. For example, Sevastopol was obliterated by the Nazis, who even brought Schwerer Gustav to the Siege of Sevastopol (1941–1942). The Soviet naval base was one of the strongest fortifications in the world. Its site, on a deeply eroded, bare limestone promontory at the southwestern tip of the Crimea, made an approach by land forces exceedingly difficult. The high-level cliffs overlooking Severnaya Bay protected the anchorage, making an amphibious landing just as dangerous. The Soviet Navy had built upon these natural defenses by modernizing the port and installing heavy coastal batteries consisting of 180mm and 305mm re-purposed battleship guns which were capable of firing inland as well as out to sea. The artillery emplacements were protected by reinforced concrete fortifications and 9.8-inch thick armored turrets.
21st century.
During the Russian invasion of Ukraine, Snake Island was a source of contention. On 24 February 2022, two Russian navy warships attacked and captured Snake Island. It was subsequently bombarded heavily by Ukraine. On 30 June 2022, Ukraine announced that it had driven Russian forces off the island.
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On 14 April 2022, the flagship of the Black Sea Fleet, Russian cruiser Moskva was sunk by Ukrainian missiles.
As early as 29 April 2022 submarines of the Black Sea Fleet were used by Russia to bombard Ukrainian cities with Kalibr SLCMs. The Kalibr missile was so successful that on 10 March 2023 Defense Minister Sergey Shoigu announced plans to broaden the type of ship which carried it, to include the corvette Steregushchiy and the nuclear-powered cruiser Admiral Nakhimov.
On the morning of 14 March 2023, a Russian Su-27 fighter jet intercepted and damaged an American MQ-9 Reaper drone, causing the latter to crash into the Black Sea. At 13:20 on 5 May 2023 a Russian Su-35 fighter jet intercepted and threatened the safety of a Polish L-140 Turbolet on a . The incident, which occurred east of Romanian airspace,
As of January 2025, neither Ukraine nor Russia control the Black Sea, making it contested, claims Estonian Navy Commander Ivo Värk. "The entire Black Sea can currently be seen as a contested maritime area where both sides have some room for action,". This room is greater near the coasts, where both sides benefit from air defense systems, sea mines, and various land-based weaponry. Ships only move out for specific operations to prevent excessive risks. He also noted that both parties operate gas drilling platforms equipped with surveillance devices to monitor the situation, but that those platforms often change hands.
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Economy and politics.
The Black Sea plays an integral part in the connection between Asia and Europe. In addition to sea ports and fishing, key activities include hydrocarbons exploration for oil and natural gas, and tourism.
According to NATO, the Black Sea is a strategic corridor that provides smuggling channels for moving legal and illegal goods including drugs, radioactive materials, and counterfeit goods that can be used to finance terrorism.
Navigation.
According to an International Transport Workers' Federation 2013 study, there were at least 30 operating merchant seaports in the Black Sea (including at least 12 in Ukraine). There were also around 2,400 commercial vessels operating in the Black Sea.
Fishing.
The Turkish commercial fishing fleet catches around 300,000 tons of anchovies per year. The fishery is carried out mainly in winter, and the highest portion of the stock is caught in November and December.
Hydrocarbon exploration.
In the 1980s, the Soviet Union started offshore drilling for petroleum in the sea's western portion (adjoining Ukraine's coast). Independent Ukraine continued and intensified that effort within its exclusive economic zone, inviting major international oil companies for exploration. Discovery of the new, massive oilfields in the area stimulated an influx of foreign investments. It also provoked a short-term peaceful territorial dispute with Romania which was resolved in 2011 by an international court redefining the exclusive economic zones between the two countries.
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The Black Sea contains oil and natural gas resources but exploration in the sea is incomplete. , 20 wells are in place. Throughout much of its existence, the Black Sea has had significant oil and gas-forming potential because of significant inflows of sediment and nutrient-rich waters. However, this varies geographically. For example, prospects are poorer off the coast of Bulgaria because of the large influx of sediment from the Danube which obscured sunlight and diluted organic-rich sediments. Many of the discoveries to date have taken place offshore of Romania in the Western Black Sea and only a few discoveries have been made in the Eastern Black Sea.
During the Eocene, the Paratethys Sea was partially isolated and sea levels fell. During this time sand shed off the rising Balkanide, Pontide and Caucasus mountains trapped organic material in the Maykop Suite of rocks through the Oligocene and early Miocene. Natural gas appears in rocks deposited in the Miocene and Pliocene by the paleo-Dnieper and paleo-Dniester rivers, or in deep-water Oligocene-age rocks. Serious exploration began in 1999 with two deep-water wells, Limanköy-1 and Limanköy-2, drilled in Turkish waters. Next, the HPX (Hopa)-1 deepwater well targeted late Miocene sandstone units in Achara-Trialeti fold belt (also known as the Gurian fold belt) along the Georgia-Turkey maritime border. Although geologists inferred that these rocks might have hydrocarbons that migrated from the Maykop Suite, the well was unsuccessful. No more drilling happened for five years after the HPX-1 well. In 2010, Sinop-1 targeted carbonate reservoirs potentially charged from the nearby Maykop Suite on the Andrusov Ridge, but the well-struck only Cretaceous volcanic rocks. Yassihöyük-1 encountered similar problems.
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Other Turkish wells, Sürmene-1 and Sile-1 drilled in the Eastern Black Sea in 2011 and 2015 respectively tested four-way closures above Cretaceous volcanoes, with no results in either case. A different Turkish well, Kastamonu-1 drilled in 2011 did successfully find thermogenic gas in Pliocene and Miocene shale-cored anticlines in the Western Black Sea. A year later in 2012, Romania drilled Domino-1 which struck gas prompting the drilling of other wells in the Neptun Deep. In 2016, the Bulgarian well Polshkov-1 targeted Maykop Suite sandstones in the Polshkov High and Russia is in the process of drilling Jurassic carbonates on the Shatsky Ridge as of 2018.
In August 2020, Turkey found of natural gas in the biggest ever discovery in the Black Sea, and hoped to begin production in the Sakarya Gas Field by 2023. The sector is near where Romania has also found gas reserves.
Tourism.
In the years following the end of the Cold War, the popularity of the Black Sea as a tourist destination steadily increased. Tourism at Black Sea resorts became one of the region's growth industries.
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The following is a list of notable Black Sea resort towns:
Modern military use.
The 1936 Montreux Convention provides for free passage of civilian ships between the international waters of the Black and the Mediterranean seas. However, a single country (Turkey) has complete control over the straits connecting the two seas. Military ships are categorized separately from civilian vessels and can pass through the straits only if the ship belongs to a Black Sea country. Other military ships have the right to pass through the straits if they are not in a war against Turkey and if they stay in the Black Sea basin for a limited time. The 1982 amendments to the Montreux Convention allow Turkey to close the straits at its discretion in both war and peacetime.
The Montreux Convention governs the passage of vessels between the Black, Mediterranean, and Aegean seas and the presence of military vessels belonging to non-littoral states in the Black Sea waters.
The Russian Black Sea Fleet has its official primary headquarters and facilities in the city of Sevastopol (Sevastopol Naval Base).
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The Soviet hospital ship was sunk on 7 November 1941 by German aircraft while evacuating civilians and wounded soldiers from Crimea. It has been estimated that approximately 5,000 to 7,000 people were killed during the sinking, making it one of the deadliest maritime disasters in history. There were only eight survivors.
In December 2018, the Kerch Strait incident occurred, in which the Russian navy and coast guard took control of three Ukrainian vessels as the ships were trying to transit from the Black Sea into the Sea of Azov.
In April 2022, during the Russian invasion of Ukraine, the Russian cruiser Moskva was sunk in the western Black Sea by sea-skimming Neptune missiles of the Ukrainian Armed Forces while the Russians claimed that an onboard fire had caused munitions to explode and damage the ship extensively. She was the largest ship to be lost in naval combat in Europe since World War II.
In late 2023, Russia announced plans to build a naval base on the Black Sea coast of Abkhazia. |
Bible
The Bible is a collection of religious texts and scriptures that are sacred in Christianity, and partly in Judaism, Samaritanism, Islam, the Baháʼí Faith, and other Abrahamic religions. The Bible is an anthology (a compilation of texts of a variety of forms) originally written in Hebrew, Aramaic, and Koine Greek. The texts include instructions, stories, poetry, prophecies, and other genres. The collection of materials accepted as part of the Bible by a particular religious tradition or community is called a biblical canon. Believers generally consider it to be a product of divine inspiration, but the way they understand what that means and interpret the text varies.
The religious texts were compiled by different religious communities into various official collections. The earliest contained the first five books of the Bible, called the Torah in Hebrew and the Pentateuch (meaning "five books") in Greek. The second-oldest part was a collection of narrative histories and prophecies (the Nevi'im). The third collection, the Ketuvim, contains psalms, proverbs, and narrative histories. "Tanakh" () is an alternate term for the Hebrew Bible, which is composed of the first letters of the three components comprising scriptures written originally in Hebrew: the Torah ("Teaching"), the Nevi'im ("Prophets"), and the Ketuvim ("Writings"). The Masoretic Text is the medieval version of the Tanakh—written in Hebrew and Aramaic—that is considered the authoritative text of the Hebrew Bible by modern Rabbinic Judaism. The Septuagint is a Koine Greek translation of the Tanakh from the third and second centuries BCE; it largely overlaps with the Hebrew Bible.
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Christianity began as an outgrowth of Second Temple Judaism, using the Septuagint as the basis of the Old Testament. The early Church continued the Jewish tradition of writing and incorporating what it saw as inspired, authoritative religious books. The gospels, which are narratives about the life and teachings of Jesus, along with the Pauline epistles, and other texts quickly coalesced into the New Testament.
With estimated total sales of over five billion copies, the Bible is the best-selling publication of all time. It has had a profound influence both on Western culture and history and on cultures around the globe. The study of it through biblical criticism has also indirectly impacted culture and history. The Bible is currently translated or is being translated into about half of the world's languages.
Some view biblical texts as morally problematic, historically inaccurate, or corrupted by time; others find it a useful historical source for certain peoples and events or a source of ethical teachings.
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Etymology.
The term "Bible" can refer to the Hebrew Bible or the Christian Bible, which contains both the Old and New Testaments.
The English word "Bible" is derived from , meaning "the books" (singular ).
The word itself had the literal meaning of "scroll" and came to be used as the ordinary word for "book". It is the diminutive of "byblos", "Egyptian papyrus", possibly so called from the name of the Phoenician seaport Byblos (also known as Gebal) from whence Egyptian papyrus was exported to Greece.
The Greek "ta biblia" ("the books") was "an expression Hellenistic Jews used to describe their sacred books". The biblical scholar F. F. Bruce notes that John Chrysostom appears to be the first writer (in his "Homilies on Matthew", delivered between 386 and 388 CE) to use the Greek phrase "ta biblia" ("the books") to describe both the Old and New Testaments together.
Latin "biblia sacra" "holy books" translates Greek ("tà biblía tà hágia", "the holy books"). Medieval Latin is short for "biblia sacra" "holy book". It gradually came to be regarded as a feminine singular noun (, gen. ) in medieval Latin, and so the word was loaned as singular into the vernaculars of Western Europe.
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Development and history.
The Bible is not a single book; it is a collection of books whose complex development is not completely understood. The oldest books began as songs and stories orally transmitted from generation to generation. Scholars of the twenty-first century are only in the beginning stages of exploring "the interface between writing, performance, memorization, and the aural dimension" of the texts. Current indications are that writing and orality were not separate as much as ancient writing was learned in communal oral performance. The Bible was written and compiled by many people, who many scholars say are mostly unknown, from a variety of disparate cultures and backgrounds.
British biblical scholar John K. Riches wrote:
The books of the Bible were initially written and copied by hand on papyrus scrolls. No originals have survived. The age of the original composition of the texts is, therefore, difficult to determine and heavily debated. Using a combined linguistic and historiographical approach, Hendel and Joosten date the oldest parts of the Hebrew Bible (the Song of Deborah in Judges 5 and the Samson story of Judges 16 and 1 Samuel) to having been composed in the premonarchial early Iron Age (). The Dead Sea Scrolls, discovered in the caves of Qumran in 1947, are copies that can be dated to between 250 BCE and 100 CE. They are the oldest existing copies of the books of the Hebrew Bible of any length that are not fragments.
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The earliest manuscripts were probably written in paleo-Hebrew, a kind of cuneiform pictograph similar to other pictographs of the same period. The exile to Babylon most likely prompted the shift to square script (Aramaic) in the fifth to third centuries BCE. From the time of the Dead Sea Scrolls, the Hebrew Bible was written with spaces between words to aid reading. By the eighth century CE, the Masoretes added vowel signs. Levites or scribes maintained the texts, and some texts were always treated as more authoritative than others. Scribes preserved and changed the texts by changing the script, updating archaic forms, and making corrections. These Hebrew texts were copied with great care.
Considered to be scriptures (sacred, authoritative religious texts), the books were compiled by different religious communities into various biblical canons (official collections of scriptures). The earliest compilation, containing the first five books of the Bible and called the Torah (meaning "law", "instruction", or "teaching") or Pentateuch ("five books"), was accepted as Jewish canon by the fifth century BCE. A second collection of narrative histories and prophesies, called the Nevi'im ("prophets"), was canonized in the third century BCE. A third collection called the Ketuvim ("writings"), containing psalms, proverbs, and narrative histories, was canonized sometime between the second century BCE and the second century CE. These three collections were written mostly in Biblical Hebrew, with some parts in Aramaic, which together form the Hebrew Bible or "TaNaKh" (an abbreviation of "Torah", "Nevi'im", and "Ketuvim").
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Hebrew Bible.
There are three major historical versions of the Hebrew Bible: the Septuagint, the Masoretic Text, and the Samaritan Pentateuch (which contains only the first five books). They are related but do not share the same paths of development. The Septuagint, or the LXX, is a translation of the Hebrew scriptures and some related texts into Koine Greek and is believed to have been carried out by approximately seventy or seventy-two scribes and elders who were Hellenic Jews, begun in Alexandria in the late third century BCE and completed by 132 BCE. Probably commissioned by Ptolemy II Philadelphus, King of Egypt, it addressed the need of the primarily Greek-speaking Jews of the Graeco-Roman diaspora. Existing complete copies of the Septuagint date from the third to the fifth centuries CE, with fragments dating back to the second century BCE. Revision of its text began as far back as the first century BCE. Fragments of the Septuagint were found among the Dead Sea Scrolls; portions of its text are also found on existing papyrus from Egypt dating to the second and first centuries BCE and to the first century CE.
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The Masoretes began developing what would become the authoritative Hebrew and Aramaic text of the 24 books of the Hebrew Bible in Rabbinic Judaism near the end of the Talmudic period (–), but the actual date is difficult to determine. In the sixth and seventh centuries, three Jewish communities contributed systems for writing the precise letter-text, with its vocalization and accentuation known as the "mas'sora" (from which we derive the term "masoretic"). These early Masoretic scholars were based primarily in the Galilean cities of Tiberias and Jerusalem and in Babylonia (modern Iraq). Those living in the Jewish community of Tiberias in ancient Galilee (–950) made scribal copies of the Hebrew Bible texts without a standard text, such as the Babylonian tradition had, to work from. The canonical pronunciation of the Hebrew Bible (called Tiberian Hebrew) that they developed, and many of the notes they made, therefore, differed from the Babylonian. These differences were resolved into a standard text called the Masoretic text in the ninth century. The oldest complete copy still in existence is the Leningrad Codex dating to c. 1000 CE.
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The Samaritan Pentateuch is a version of the Torah maintained by the Samaritan community since antiquity, which European scholars rediscovered in the 17th century; its oldest existing copies date to c. 1100 CE. Samaritans include only the Pentateuch (Torah) in their biblical canon. They do not recognize divine authorship or inspiration in any other book in the Jewish Tanakh. A Samaritan Book of Joshua partly based upon the Tanakh's Book of Joshua exists, but Samaritans regard it as a non-canonical secular historical chronicle.
The first codex form of the Hebrew Bible was produced in the seventh century. The codex is the forerunner of the modern book. Popularized by early Christians, it was made by folding a single sheet of papyrus in half, forming "pages". Assembling multiples of these folded pages together created a "book" that was more easily accessible and more portable than scrolls. In 1488, the first complete printed press version of the Hebrew Bible was produced.
New Testament.
During the rise of Christianity in the first century CE, new scriptures were written in Koine Greek. Christians eventually called these new scriptures the "New Testament" and began referring to the Septuagint as the "Old Testament". The New Testament has been preserved in more manuscripts than any other ancient work. Most early Christian copyists were not trained scribes. Many copies of the gospels and Paul's letters were made by individual Christians over a relatively short period of time, very soon after the originals were written. There is evidence in the Synoptic Gospels, in the writings of the early church fathers, from Marcion, and in the Didache that Christian documents were in circulation before the end of the first century. Paul's letters were circulated during his lifetime, and his death is thought to have occurred before 68 during Nero's reign. Early Christians transported these writings around the Empire, translating them into Old Syriac, Coptic, Ethiopic, and Latin, and other languages.
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Bart Ehrman explains how these multiple texts later became grouped by scholars into categories: During the early centuries of the church, Christian texts were copied in whatever location they were written or taken to. Since texts were copied locally, it is no surprise that different localities developed different kinds of textual tradition. That is to say, the manuscripts in Rome had many of the same errors, because they were for the most part "in-house" documents, copied from one another; they were not influenced much by manuscripts being copied in Palestine; and those in Palestine took on their own characteristics, which were not the same as those found in a place like Alexandria, Egypt. Moreover, in the early centuries of the church, some locales had better scribes than others. Modern scholars have come to recognize that the scribes in Alexandria – which was a major intellectual center in the ancient world – were particularly scrupulous, even in these early centuries, and that there, in Alexandria, a very pure form of the text of the early Christian writings was preserved, decade after decade, by dedicated and relatively skilled Christian scribes. These differing histories produced what modern scholars refer to as recognizable "text types". The four most commonly recognized are Alexandrian, Western, Caesarean, and Byzantine.
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The list of books included in the Catholic Bible was established as canon by the Council of Rome in 382, followed by those of Hippo in 393 and Carthage in 397. Between 385 and 405 CE, the early Christian church translated its canon into Vulgar Latin (the common Latin spoken by ordinary people), a translation known as the Vulgate. Since then, Catholic Christians have held ecumenical councils to standardize their biblical canon. The Council of Trent (1545–63), held by the Catholic Church in response to the Protestant Reformation, authorized the Vulgate as its official Latin translation of the Bible. A number of biblical canons have since evolved. Christian biblical canons range from the 73 books of the Catholic Church canon and the 66-book canon of most Protestant denominations to the 81 books of the Ethiopian Orthodox Tewahedo Church canon, among others. Judaism has long accepted a single authoritative text, whereas Christianity has never had an official version, instead having many different manuscript traditions.
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Variants.
All biblical texts were treated with reverence and care by those who copied them, yet there are transmission errors, called variants, in all biblical manuscripts. A variant is any deviation between two texts. Textual critic Daniel B. Wallace explains, "Each deviation counts as one variant, regardless of how many MSS [manuscripts] attest to it." Hebrew scholar Emanuel Tov says the term is not evaluative; it is a recognition that the paths of development of different texts have separated.
Medieval handwritten manuscripts of the Hebrew Bible were considered extremely precise: the most authoritative documents from which to copy other texts. Even so, David Carr asserts that Hebrew texts still contain some variants. The majority of all variants are accidental, such as spelling errors, but some changes were intentional. In the Hebrew text, "memory variants" are generally accidental differences evidenced by such things as the shift in word order found in 1 Chronicles 17:24 and 2 Samuel 10:9 and 13. Variants also include the substitution of lexical equivalents, semantic and grammar differences, and larger scale shifts in order, with some major revisions of the Masoretic texts that must have been intentional.
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Intentional changes in New Testament texts were made to improve grammar, eliminate discrepancies, harmonize parallel passages, combine and simplify multiple variant readings into one, and for theological reasons. Bruce K. Waltke observes that one variant for every ten words was noted in the recent critical edition of the Hebrew Bible, the "Biblia Hebraica Stuttgartensia," leaving 90% of the Hebrew text without variation. The fourth edition of the United Bible Society's "Greek New Testament" notes variants affecting about 500 out of 6900 words, or about 7% of the text.
Content and themes.
Themes.
The narratives, laws, wisdom sayings, parables, and unique genres of the Bible provide opportunity for discussion on most topics of concern to human beings: The role of women, sex, children, marriage, neighbours, friends, the nature of authority and the sharing of power, animals, trees and nature, money and economics, work, relationships, sorrow and despair and the nature of joy, among others. Philosopher and ethicist Jaco Gericke adds: "The meaning of good and evil, the nature of right and wrong, criteria for moral discernment, valid sources of morality, the origin and acquisition of moral beliefs, the ontological status of moral norms, moral authority, cultural pluralism, [as well as] axiological and aesthetic assumptions about the nature of value and beauty. These are all implicit in the texts."
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However, discerning the themes of some biblical texts can be problematic. Much of the Bible is in narrative form and in general, biblical narrative refrains from any kind of direct instruction, and in some texts the author's intent is not easy to decipher. It is left to the reader to determine good and bad, right and wrong, and the path to understanding and practice is rarely straightforward. God is sometimes portrayed as having a role in the plot, but more often there is little about God's reaction to events, and no mention at all of approval or disapproval of what the characters have done or failed to do. The writer makes no comment, and the reader is left to infer what they will. Jewish philosophers Shalom Carmy and David Schatz explain that the Bible "often juxtaposes contradictory ideas, without explanation or apology".
The Hebrew Bible contains assumptions about the nature of knowledge, belief, truth, interpretation, understanding and cognitive processes. Ethicist Michael V. Fox writes that the primary axiom of the book of Proverbs is that "the exercise of the human mind is the necessary and sufficient condition of right and successful behavior in all reaches of life". The Bible teaches the nature of valid arguments, the nature and power of language, and its relation to reality. According to Mittleman, the Bible provides patterns of moral reasoning that focus on conduct and character.
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In the biblical metaphysic, humans have free will, but it is a relative and restricted freedom. Beach says that Christian "voluntarism" points to the "will" as the core of the self, and that within human nature, "the core of who we are is defined by what we love". Natural law is in the Wisdom literature, the Prophets, Romans 1, Acts 17, and the book of Amos (Amos 1:3–2:5), where nations other than Israel are held accountable for their ethical decisions even though they do not know the Hebrew god. Political theorist Michael Walzer finds politics in the Hebrew Bible in covenant, law, and prophecy, which constitute an early form of "almost" democratic political ethics. Key elements in biblical criminal justice begin with the belief in God as the source of justice and the judge of all, including those administering justice on earth.
Carmy and Schatz say the Bible "depicts the character of God, presents an account of creation, posits a metaphysics of divine providence and divine intervention, suggests a basis for morality, discusses many features of human nature, and frequently poses the notorious conundrum of how God can allow evil."
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Hebrew Bible.
The authoritative Hebrew Bible is taken from the masoretic text (called the Leningrad Codex) which dates from 1008. The Hebrew Bible can therefore sometimes be referred to as the Masoretic Text.
The Hebrew Bible is also known by the name Tanakh (Hebrew: ). This reflects the threefold division of the Hebrew scriptures, Torah ("Teaching"), Nevi'im ("Prophets") and Ketuvim ("Writings") by using the first letters of each word. It is not until the Babylonian Talmud () that a listing of the contents of these three divisions of scripture are found.
The Tanakh was mainly written in Biblical Hebrew, with some small portions (Ezra 4:8–6:18 and 7:12–26, Jeremiah 10:11, Daniel 2:4–7:28) written in Biblical Aramaic, a language which had become the "lingua franca" for much of the Semitic world.
Torah.
The Torah (תּוֹרָה) is also known as the "Five Books of Moses" or the Pentateuch, meaning "five scroll-cases". Traditionally these books were considered to have been dictated to Moses by God himself. Since the 17th century, scholars have viewed the original sources as being the product of multiple anonymous authors while also allowing the possibility that Moses first assembled the separate sources. There are a variety of hypotheses regarding when and how the Torah was composed, but there is a general consensus that it took its final form during the reign of the Persian Achaemenid Empire (probably 450–350 BCE), or perhaps in the early Hellenistic period (333–164 BCE).
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The Hebrew names of the books are derived from the first words in the respective texts. The Torah consists of the following five books:
The first eleven chapters of Genesis provide accounts of the creation (or ordering) of the world and the history of God's early relationship with humanity. The remaining thirty-nine chapters of Genesis provide an account of God's covenant with the biblical patriarchs Abraham, Isaac and Jacob (also called Israel) and Jacob's children, the "Children of Israel", especially Joseph. It tells of how God commanded Abraham to leave his family and home in the city of Ur, eventually to settle in the land of Canaan, and how the Children of Israel later moved to Egypt.
The remaining four books of the Torah tell the story of Moses, who lived hundreds of years after the patriarchs. He leads the Children of Israel from slavery in ancient Egypt to the renewal of their covenant with God at Mount Sinai and their wanderings in the desert until a new generation was ready to enter the land of Canaan. The Torah ends with the death of Moses.
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The commandments in the Torah provide the basis for Jewish religious law. Tradition states that there are 613 commandments ("taryag mitzvot").
Nevi'im.
Nevi'im (, "Prophets") is the second main division of the Tanakh, between the Torah and Ketuvim. It contains two sub-groups, the Former Prophets ( , the narrative books of Joshua, Judges, Samuel and Kings) and the Latter Prophets ( , the books of Isaiah, Jeremiah and Ezekiel and the Twelve Minor Prophets).
The Nevi'im tell a story of the rise of the Hebrew monarchy and its division into two kingdoms, the Kingdom of Israel and the Kingdom of Judah, focusing on conflicts between the Israelites and other nations, and conflicts among Israelites, specifically, struggles between believers in "the God" (Yahweh) and believers in foreign gods, and the criticism of unethical and unjust behaviour of Israelite elites and rulers; in which prophets played a crucial and leading role. It ends with the conquest of the Kingdom of Israel by the Neo-Assyrian Empire, followed by the conquest of the Kingdom of Judah by the neo-Babylonian Empire and the destruction of the Temple in Jerusalem.
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Former Prophets.
The Former Prophets are the books Joshua, Judges, Samuel and Kings. They contain narratives that begin immediately after the death of Moses with the divine appointment of Joshua as his successor, who then leads the people of Israel into the Promised Land, and end with the release from imprisonment of the last king of Judah. Treating Samuel and Kings as single books, they cover:
Latter Prophets.
The Latter Prophets are Isaiah, Jeremiah, Ezekiel and the Twelve Minor Prophets, counted as a single book.
Ketuvim.
Ketuvim (in "writings") is the third and final section of the Tanakh. The Ketuvim are believed to have been written under the inspiration of Ruach HaKodesh (the Holy Spirit) but with one level less authority than that of prophecy.
In Masoretic manuscripts (and some printed editions), Psalms, Proverbs and Job are presented in a special two-column form emphasizing their internal parallelism, which was found early in the study of Hebrew poetry. "Stichs" are the lines that make up a verse "the parts of which lie parallel as to form and content". Collectively, these three books are known as "Sifrei Emet" (an acronym of the titles in Hebrew, איוב, משלי, תהלים yields "Emet" אמ"ת, which is also the Hebrew for "truth"). Hebrew cantillation is the manner of chanting ritual readings as they are written and notated in the Masoretic Text of the Bible. Psalms, Job and Proverbs form a group with a "special system" of accenting used only in these three books.
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The five scrolls.
The five relatively short books of Song of Songs, Book of Ruth, the Book of Lamentations, Ecclesiastes, and Book of Esther are collectively known as the "Hamesh Megillot". These are the latest books collected and designated as authoritative in the Jewish canon even though they were not complete until the second century CE.
Other books.
The books of Esther, Daniel, Ezra-Nehemiah and Chronicles share a distinctive style that no other Hebrew literary text, biblical or extra-biblical, shares. They were not written in the normal style of Hebrew of the post-exilic period. The authors of these books must have chosen to write in their own distinctive style for unknown reasons.
Book order.
The following list presents the books of Ketuvim in the order they appear in most current printed editions.
The Jewish textual tradition never finalized the order of the books in Ketuvim. The Babylonian Talmud (Bava Batra 14b–15a) gives their order as Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Solomon, Lamentations of Jeremiah, Daniel, Scroll of Esther, Ezra, Chronicles.
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One of the large scale differences between the Babylonian and the Tiberian biblical traditions is the order of the books. Isaiah is placed after Ezekiel in the Babylonian, while Chronicles opens the Ketuvim in the Tiberian, and closes it in the Babylonian.
The Ketuvim is the last of the three portions of the Tanakh to have been accepted as canonical. While the Torah may have been considered canon by Israel as early as the fifth century BCE and the Former and Latter Prophets were canonized by the second century BCE, the Ketuvim was not a fixed canon until the second century CE.
Evidence suggests, however, that the people of Israel were adding what would become the Ketuvim to their holy literature shortly after the canonization of the prophets. As early as 132 BCE references suggest that the Ketuvim was starting to take shape, although it lacked a formal title. "Against Apion", the writing of Josephus in 95 CE, treated the text of the Hebrew Bible as a closed canon to which "... no one has ventured either to add, or to remove, or to alter a syllable..." For an extended period after 95CE, the divine inspiration of Esther, the Song of Songs, and Ecclesiastes was often under scrutiny.
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Septuagint.
The Septuagint ("the Translation of the Seventy", also called "the LXX"), is a Koine Greek translation of the Hebrew Bible begun in the late third century BCE.
As the work of translation progressed, the Septuagint expanded: the collection of prophetic writings had various hagiographical works incorporated into it. In addition, some newer books such as the Books of the Maccabees and the Wisdom of Sirach were added. These are among the "apocryphal" books, (books whose authenticity is doubted). The inclusion of these texts, and the claim of some mistranslations, contributed to the Septuagint being seen as a "careless" translation and its eventual rejection as a valid Jewish scriptural text.
The apocrypha are Jewish literature, mostly of the Second Temple period (c. 550 BCE – 70 CE); they originated in Israel, Syria, Egypt or Persia; were originally written in Hebrew, Aramaic, or Greek, and attempt to tell of biblical characters and themes. Their provenance is obscure. One older theory of where they came from asserted that an "Alexandrian" canon had been accepted among the Greek-speaking Jews living there, but that theory has since been abandoned. Indications are that they were not accepted when the rest of the Hebrew canon was. It is clear the Apocrypha were used in New Testament times, but "they are never quoted as Scripture." In modern Judaism, none of the apocryphal books are accepted as authentic and are therefore excluded from the canon. However, "the Ethiopian Jews, who are sometimes called Falashas, have an expanded canon, which includes some Apocryphal books".
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The rabbis also wanted to distinguish their tradition from the newly emerging tradition of Christianity. Finally, the rabbis claimed a divine authority for the Hebrew language, in contrast to Aramaic or Greek – even though these languages were the "lingua franca" of Jews during this period (and Aramaic would eventually be given the status of a sacred language comparable to Hebrew).
Incorporations from Theodotion.
The Book of Daniel is preserved in the 12-chapter Masoretic Text and in two longer Greek versions, the original Septuagint version, , and the later Theodotion version from . Both Greek texts contain three additions to Daniel: The Prayer of Azariah and Song of the Three Holy Children; the story of Susannah and the Elders; and the story of Bel and the Dragon. Theodotion's translation was so widely copied in the Early Christian church that its version of the Book of Daniel virtually superseded the Septuagint's. The priest Jerome, in his preface to Daniel (407 CE), records the rejection of the Septuagint version of that book in Christian usage: "I ... wish to emphasize to the reader the fact that it was not according to the Septuagint version but according to the version of Theodotion himself that the churches publicly read Daniel." Jerome's preface also mentions that the "Hexapla" had notations in it, indicating several major differences in content between the Theodotion Daniel and the earlier versions in Greek and Hebrew.
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Theodotion's Daniel is closer to the surviving Hebrew Masoretic Text version, the text which is the basis for most modern translations. Theodotion's Daniel is also the one embodied in the authorized edition of the Septuagint published by Sixtus V in 1587.
Final form.
Textual critics are now debating how to reconcile the earlier view of the Septuagint as 'careless' with content from the Dead Sea Scrolls at Qumran, scrolls discovered at Wadi Murabba'at, Nahal Hever, and those discovered at Masada. These scrolls are 1000–1300 years older than the Leningrad text, dated to 1008 CE, which forms the basis of the Masoretic text. The scrolls have confirmed much of the Masoretic text, but they have also differed from it, and many of those differences agree with the Septuagint, the Samaritan Pentateuch or the Greek Old Testament instead.
Copies of some texts later declared apocryphal are also among the Qumran texts. Ancient manuscripts of the book of Sirach, the "Psalms of Joshua", Tobit, and the Epistle of Jeremiah are now known to have existed in a Hebrew version. The Septuagint version of some biblical books, such as the Book of Daniel and Book of Esther, are longer than those in the Jewish canon. In the Septuagint, Jeremiah is shorter than in the Masoretic text, but a shortened Hebrew Jeremiah has been found at Qumran in cave 4. The scrolls of Isaiah, Exodus, Jeremiah, Daniel and Samuel exhibit striking and important textual variants from the Masoretic text. The Septuagint is now seen as a careful translation of a different Hebrew form or recension (revised addition of the text) of certain books, but debate on how best to characterize these varied texts is ongoing.
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Pseudepigraphal books.
Pseudepigrapha are works whose authorship is wrongly attributed. A written work can be pseudepigraphical and not be a forgery, as forgeries are intentionally deceptive. With pseudepigrapha, authorship has been mistransmitted for any one of a number of reasons. For example, the Gospel of Barnabas claims to be written by Barnabas the companion of the Apostle Paul, but both its manuscripts date from the Middle Ages.
Apocryphal and pseudepigraphic works are not the same. Apocrypha includes all the writings claiming to be sacred that are outside the canon because they are not accepted as authentically being what they claim to be. Pseudepigrapha is a literary category of all writings whether they are canonical or apocryphal. They may or may not be authentic in every sense except a misunderstood authorship.
The term "pseudepigrapha" is commonly used to describe numerous works of Jewish religious literature written from about 300 BCE to 300 CE. Not all of these works are actually pseudepigraphical. (It also refers to books of the New Testament canon whose authorship is questioned.) The Old Testament pseudepigraphal works include the following:
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Book of Enoch.
Notable pseudepigraphal works include the Books of Enoch such as 1 Enoch, 2 Enoch, which survives only in Old Slavonic, and 3 Enoch, surviving in Hebrew of the CE. These are ancient Jewish religious works, traditionally ascribed to the prophet Enoch, the great-grandfather of the patriarch Noah. The fragment of Enoch found among the Qumran scrolls attest to it being an ancient work. The older sections (mainly in the Book of the Watchers) are estimated to date from about 300 BCE, and the latest part (Book of Parables) was probably composed at the end of the first century BCE.
Enoch is not part of the biblical canon used by most Jews, apart from Beta Israel. Most Christian denominations and traditions may accept the Books of Enoch as having some historical or theological interest or significance. Part of the Book of Enoch is quoted in the Epistle of Jude and the Book of Hebrews (parts of the New Testament), but Christian denominations generally regard the Books of Enoch as non-canonical. The exceptions to this view are the Ethiopian Orthodox Tewahedo Church and Eritrean Orthodox Tewahedo Church.
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The Ethiopian Bible is not based on the Greek Bible, and the Ethiopian Church has a slightly different understanding of canon than other Christian traditions. In Ethiopia, canon does not have the same degree of fixedness, (yet neither is it completely open). Enoch has long been seen there as inspired scripture, but being scriptural and being canon are not always seen the same. The official Ethiopian canon has 81 books, but that number is reached in different ways with various lists of different books, and the book of Enoch is sometimes included and sometimes not. Current evidence confirms Enoch as canonical in both Ethiopia and in Eritrea.
Christian Bible.
A Christian Bible is a set of books divided into the Old and New Testament that a Christian denomination has, at some point in their past or present, regarded as divinely inspired scripture by the Holy Spirit. The Early Church primarily used the Septuagint, as it was written in Greek, the common tongue of the day, or they used the Targums among Aramaic speakers. Modern English translations of the Old Testament section of the Christian Bible are based on the Masoretic Text. The Pauline epistles and the gospels were soon added, along with other writings, as the New Testament.
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Old Testament.
The Old Testament has been important to the life of the Christian church from its earliest days. Bible scholar N. T. Wright says "Jesus himself was profoundly shaped by the scriptures." Wright adds that the earliest Christians searched those same Hebrew scriptures in their effort to understand the earthly life of Jesus. They regarded the "holy writings" of the Israelites as necessary and instructive for the Christian, as seen from Paul's words to Timothy (2 Timothy 3:15), as pointing to the Messiah, and as having reached a climactic fulfilment in Jesus generating the "new covenant" prophesied by Jeremiah.
The Protestant Old Testament of the 21st century has a 39-book canon. The number of books (although not the content) varies from the Jewish Tanakh only because of a different method of division. The term "Hebrew scriptures" is often used as being synonymous with the Protestant Old Testament, since the surviving scriptures in Hebrew include only those books.
However, the Roman Catholic Church recognizes 46 books as its Old Testament (45 if Jeremiah and Lamentations are counted as one), and the Eastern Orthodox Churches recognize six additional books. These additions are also included in the Syriac versions of the Bible called the "Peshitta" and the Ethiopian Bible.
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Because the canon of Scripture is distinct for Jews, Eastern Orthodox, Roman Catholics, and Western Protestants, the contents of each community's Apocrypha are unique, as is its usage of the term. For Jews, none of the apocryphal books are considered canonical. Catholics refer to this collection as "Deuterocanonical books" (second canon) and the Orthodox Church refers to them as "Anagignoskomena" (that which is read).
Books included in the Catholic, Orthodox, Greek, and Slavonic Bibles are: Tobit, Judith, the Wisdom of Solomon, Sirach (or Ecclesiasticus), Baruch, the Letter of Jeremiah (also called the Baruch Chapter 6), 1 Maccabees, 2 Maccabees, the Greek Additions to Esther and the Greek Additions to Daniel.
The Greek Orthodox Church, and the Slavonic churches (Belarus, Bosnia and Herzegovina, Bulgaria, North Macedonia, Montenegro, Poland, Ukraine, Russia, Serbia, the Czech Republic, Slovakia, Slovenia and Croatia) also add:
2 Esdras (4 Esdras), which is not included in the Septuagint, does not exist in Greek, though it does exist in Latin. There is also 4 Maccabees which is only accepted as canonical in the Georgian Church. It is in an appendix to the Greek Orthodox Bible, and it is therefore sometimes included in collections of the Apocrypha.
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The Syriac Orthodox Church also includes:
The Ethiopian Old Testament Canon uses Enoch and Jubilees (that only survived in Ge'ez), 1–3 Meqabyan, Greek Ezra, 2 Esdras, and Psalm 151.
The Revised Common Lectionary of the Lutheran Church, Moravian Church, Reformed Churches, Anglican Church and Methodist Church uses the apocryphal books liturgically, with alternative Old Testament readings available. Therefore, editions of the Bible intended for use in the Lutheran Church and Anglican Church include the fourteen books of the Apocrypha, many of which are the deuterocanonical books accepted by the Catholic Church, plus 1 Esdras, 2 Esdras and the Prayer of Manasseh, which were in the Vulgate appendix.
The Roman Catholic and Eastern Orthodox Churches use most of the books of the Septuagint, while Protestant churches usually do not. After the Protestant Reformation, many Protestant Bibles began to follow the Jewish canon and exclude the additional texts, which came to be called "apocryphal". The Apocrypha are included under a separate heading in the King James Version of the Bible, the basis for the Revised Standard Version.
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New Testament.
The New Testament is the name given to the second portion of the Christian Bible. While some scholars assert that Aramaic was the original language of the New Testament, the majority view says it was written in the vernacular form of Koine Greek. Still, there is reason to assert that it is a heavily Semitized Greek: its syntax is like conversational Greek, but its style is largely Semitic. Koine Greek was the common language of the western Roman Empire from the Conquests of Alexander the Great (335–323 BCE) until the evolution of Byzantine Greek () while Aramaic was the language of Jesus, the Apostles and the ancient Near East. The term "New Testament" came into use in the second century during a controversy over whether the Hebrew Bible should be included with the Christian writings as sacred scripture.
It is generally accepted that the New Testament writers were Jews who took the inspiration of the Old Testament for granted. This is probably stated earliest in : "All scripture is given by inspiration of God". Scholarship on how and why ancient Jewish–Christians came to create and accept new texts as equal to the established Hebrew texts has taken three forms. First, John Barton writes that ancient Christians probably just continued the Jewish tradition of writing and incorporating what they believed were inspired, authoritative religious books. The second approach separates those various inspired writings based on a concept of "canon" which developed in the second century. The third involves formalizing canon. According to Barton, these differences are only differences in terminology; the ideas are reconciled if they are seen as three stages in the formation of the New Testament.
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The first stage was completed remarkably early if one accepts 's view that "canon" and "scripture" are separate things, with "scripture" having been recognized by ancient Christians long before "canon" was. Barton says Theodor Zahn concluded "there was already a Christian canon by the end of the first century", but this is not the canon of later centuries. Accordingly, Sundberg asserts that in the first centuries, there was no criterion for inclusion in the "sacred writings" beyond inspiration, and that no one in the first century had the idea of a closed canon. The gospels were accepted by early believers as handed down from those Apostles who had known Jesus and been taught by him. Later biblical criticism has questioned the authorship and dating of the gospels.
At the end of the second century, it is widely recognized that a Christian canon similar to its modern version was asserted by the church fathers in response to the plethora of writings claiming inspiration that contradicted orthodoxy: (heresy). The third stage of development as the final canon occurred in the fourth century with a series of synods that produced a list of texts of the canon of the Old Testament and the New Testament that are still used today. Most notably the Synod of Hippo in 393 CE and that of "c". 400. Jerome produced a definitive Latin edition of the Bible (the Vulgate), the canon of which, at the insistence of the Pope, was in accord with the earlier Synods. This process effectively set the New Testament canon.
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New Testament books already had considerable authority in the late first and early second centuries. Even in its formative period, most of the books of the NT that were seen as scripture were already agreed upon. Linguistics scholar Stanley E. Porter says "evidence from the apocryphal non-Gospel literature is the same as that for the apocryphal Gospelsin other words, that the text of the Greek New Testament was relatively well established and fixed by the time of the second and third centuries". By the time the fourth century Fathers were approving the "canon", they were doing little more than codifying what was already universally accepted.
The New Testament is a collection of 27 books of 4 different genres of Christian literature (Gospels, one account of the Acts of the Apostles, Epistles and an Apocalypse). These books can be grouped into:
The Gospels are narratives of Jesus's last three years of life, his death and resurrection.
The narrative literature provides an account and history of the very early Apostolic age.
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The Pauline epistles are written to individual church groups to address problems, provide encouragement and give instruction.
The pastoral epistles discuss the pastoral oversight of churches, Christian living, doctrine and leadership.
The Catholic epistles, also called the general epistles or lesser epistles.
The apocalyptic literature (prophetical)
Catholicism, Protestantism, and Eastern Orthodox currently have the same 27-book New Testament Canon. They are ordered differently in the Slavonic tradition, the Syriac tradition and the Ethiopian tradition.
Canon variations.
Peshitta.
The Peshitta ( "or" "") is the standard version of the Bible for churches in the Syriac tradition. The consensus within biblical scholarship, although not universal, is that the Old Testament of the Peshitta was translated into Syriac from biblical Hebrew, probably in the 2nd century CE, and that the New Testament of the Peshitta was translated from the Greek. This New Testament, originally excluding certain disputed books (2 Peter, 2 John, 3 John, Jude, Revelation), had become a standard by the early 5th century. The five excluded books were added in the Harklean Version (616 CE) of Thomas of Harqel.
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Catholic Church canon.
The canon of the Catholic Church was affirmed by the Council of Rome (382), the Synod of Hippo (393), the Council of Carthage (397), the Council of Carthage (419), the Council of Florence (1431–1449) and finally, as an article of faith, by the Council of Trent (1545–1563) establishing the canon consisting of 46 books in the Old Testament and 27 books in the New Testament for a total of 73 books in the Catholic Bible.
Ethiopian Orthodox canon.
The canon of the Ethiopian Orthodox Tewahedo Church is wider than the canons used by most other Christian churches. There are 81 books in the Ethiopian Orthodox Bible. In addition to the books found in the Septuagint accepted by other Orthodox Christians, the Ethiopian Old Testament Canon uses Enoch and Jubilees (ancient Jewish books that only survived in Ge'ez, but are quoted in the New Testament), Greek Ezra and the Apocalypse of Ezra, 3 books of Meqabyan, and Psalm 151 at the end of the Psalter. The three books of Meqabyan are not to be confused with the books of Maccabees. The order of the books is somewhat different in that the Ethiopian Old Testament follows the Septuagint order for the Minor Prophets rather than the Jewish order.
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New Testament Apocryphal books.
The New Testament apocrypha are a number of writings by early professed Christians that give accounts of Jesus and his teachings, the nature of God, or the teachings of his Apostles and of their activities. Some of these writings were cited as Scripture by some early Christians, but since the fifth century a widespread consensus emerged limiting the New Testament to the 27 books of the modern canon. Roman Catholic, Eastern Orthodox, and Western Protestant churches do not view the New Testament apocrypha as part of the inspired Bible. Although some Oriental Orthodox canons to some extent have. The Armenian Apostolic church at times has included the Third Epistle to the Corinthians, but does not always list it with the other 27 canonical New Testament books. The New Testament of the Coptic Bible, adopted by the Egyptian Church, includes the two Epistles of Clement.
Textual history.
The original autographs, that is, the original Greek writings and manuscripts written by the original authors of the New Testament, have not survived. But, historically, "copies" of those original autographs exist and were transmitted and preserved in a number of manuscript traditions. The three main textual traditions of the Greek New Testament are sometimes called the Alexandrian text-type (generally minimalist), the Byzantine text-type (generally maximalist), and the Western text-type (occasionally wild). Together they comprise most of the ancient manuscripts. Very early on, Christianity replaced scrolls with codexes, the forerunner of bound books, and by the 3rd century, collections of biblical books began being copied as a set.
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Since all ancient texts were written by hand, often by copying from another handwritten text, they are not exactly alike in the manner of printed works. The differences between them are considered generally minor and are called textual variants. A variant is simply any variation between two texts. The majority of variants are accidental, but some are intentional. Intentional changes were made to improve grammar, to eliminate discrepancies, to make Liturgical changes such as the doxology of the Lord's prayer, to harmonize parallel passages or to combine and simplify multiple variant readings into one.
Influence.
With a literary tradition spanning two millennia, the Bible is one of the most influential works ever written. From practices of personal hygiene to philosophy and ethics, the Bible has directly and indirectly influenced politics and law, war and peace, sexual morals, marriage and family life, letters and learning, the arts, economics, social justice, medical care and more.
The Bible is the world's most published book, with estimated total sales of over five billion copies. As such, the Bible has had a profound influence, especially in the Western world, where the Gutenberg Bible was the first book printed in Europe using movable type. It has contributed to the formation of Western law, art, literature, and education.
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Politics and law.
The Bible has been used to support and oppose political power. It has inspired revolution and "a reversal of power" because God is so often portrayed as choosing what is "weak and humble...(the stammering Moses, the infant Samuel, Saul from an insignificant family, David confronting Goliath, etc.)...to confound the mighty". Biblical texts have been the catalyst for political concepts like democracy, religious toleration and religious freedom. These have, in turn, inspired movements ranging from abolitionism in the 18th and 19th century, to the civil rights movement, the Anti-Apartheid Movement, and liberation theology in Latin America. The Bible has been the source of many peace movements and efforts at reconciliation around the world .
The roots of many modern laws can be found in the Bible's teachings on due process, fairness in criminal procedures, and equity in the application of the law. Judges are told not to accept bribes (Deuteronomy 16:19), are required to be impartial to native and stranger alike (Leviticus 24:22; Deuteronomy 27:19), to the needy and the powerful alike (Leviticus 19:15), and to rich and poor alike (Deuteronomy 1:16, 17; Exodus 23:2–6). The right to a fair trial, and fair punishment, are also found in the Bible (Deuteronomy 19:15; Exodus 21:23–25). Those most vulnerable in a patriarchal societychildren, women, and strangersare singled out in the Bible for special protection (Psalm 72:2, 4).
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The Bible has been noted by scholars as a significant influence on the development of nationhood and nationalism, first among ancient Jews and later in Christian societies. For the ancient Jews, it served as "both a national history and a source of law", providing a framework that established shared ancestry, common history, legal codes, and cultural markers that defined Jewish collective identity. It has been suggested that the practice of regular public readings of biblical texts during the Second Temple period facilitated the transmission of these identity-forming narratives across the wider Jewish public. Several scholars argue that substantial portions of the Hebrew Bible—particularly the Deuteronomistic History and the Tetrateuch—were composed specifically to establish and reinforce a distinct Israelite ethnic and national identity. Some scholars of nationalism, such as Adrian Hastings, contend that the model of ancient Israel presented in the Hebrew Bible provided the world with the original concept of nationhood, influencing the development of nationalism and European nation-states.
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Social responsibility.
The philosophical foundation of human rights is in the Bible's teachings of natural law. The prophets of the Hebrew Bible repeatedly admonish the people to practice justice, charity, and social responsibility. H. A. Lockton writes that "The Poverty and Justice Bible (The Bible Society (UK), 2008) claims there are more than 2000 verses in the Bible dealing with the justice issues of rich-poor relations, exploitation and oppression". Judaism practised charity and healing the sick but tended to limit these practices to their own people. For Christians, the Old Testament statements are enhanced by multiple verses such as Matthew 10:8, Luke 10:9 and 9:2, and Acts 5:16 that say "heal the sick". Authors Vern and Bonnie Bullough write in "The care of the sick: the emergence of modern nursing," that this is seen as an aspect of following Jesus's example, since so much of his public ministry focused on healing.
In the process of following this command, monasticism in the third century transformed health care. This produced the first hospital for the poor in Caesarea in the fourth century. The monastic health care system was innovative in its methods, allowing the sick to remain within the monastery as a special class afforded special benefits; it destigmatized illness, legitimized the deviance from the norm that sickness includes, and formed the basis for future modern concepts of public health care. The biblical practices of feeding and clothing the poor, visiting prisoners, supporting widows and orphan children have had sweeping impact.
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The Bible's emphasis on learning has had formidable influence on believers and western society. For centuries after the fall of the western Roman Empire, all schools in Europe were Bible-based church schools, and outside of monastic settlements, almost no one had the ability to read or write. These schools eventually led to the West's first universities (created by the church) in the Middle Ages which have spread around the world in the modern day. Protestant Reformers wanted all members of the church to be able to read the Bible, so compulsory education for both boys and girls was introduced. Translations of the Bible into local vernacular languages have supported the development of national literatures and the invention of alphabets.
Biblical teachings on sexual morality changed the Roman empire, the millennium that followed, and have continued to influence society. Rome's concept of sexual morality was centered on social and political status, power, and social reproduction (the transmission of social inequality to the next generation). The biblical standard was a "radical notion of individual freedom centered around a libertarian paradigm of complete sexual agency". Classicist Kyle Harper describes the change biblical teaching evoked as "a revolution in the rules of behavior, but also in the very image of the human being".
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Literature and the arts.
The Bible has directly and indirectly influenced literature: St Augustine's Confessions is widely considered the first autobiography in Western Literature. The "Summa Theologica", written 1265–1274, is "one of the classics of the history of philosophy and one of the most influential works of Western literature." These both influenced the writings of Dante's epic poetry and his "Divine Comedy", and in turn, Dante's creation and sacramental theology has contributed to influencing writers such as J. R. R. Tolkien and William Shakespeare.
Many masterpieces of Western art were inspired by biblical themes: from Michelangelo's "David" and "Pietà" sculptures, to Leonardo da Vinci's "Last Supper" and Raphael's various "Madonna" paintings. There are hundreds of examples. Eve, the temptress who disobeys God's commandment, is probably the most widely portrayed figure in art. The Renaissance preferred the sensuous female nude, while the "femme fatale" Delilah from the nineteenth century onward demonstrates how the Bible and art both shape and reflect views of women.
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The Bible has many rituals of purification which speak of clean and unclean in both literal and metaphorical terms. The biblical toilet etiquette encourages washing after all instances of defecation, hence the invention of the bidet.
Criticism.
Critics view certain biblical texts to be morally problematic. The Bible neither calls for nor condemns slavery outright, but there are verses that address dealing with it, and these verses have been used to support it, although the Bible has also been used to support abolitionism. Some have written that supersessionism begins in the book of Hebrews where others locate its beginnings in the culture of the fourth century Roman empire. The Bible has been used to support the death penalty, patriarchy, sexual intolerance, the violence of total war, and colonialism.
In the Christian Bible, the violence of war is addressed four ways: pacifism, non-resistance; just war, and preventive war which is sometimes called crusade. In the Hebrew Bible, there is "just war" and "preventive war" which includes the Amalekites, Canaanites, Moabites, and the record in Exodus, Deuteronomy, Joshua, and both books of Kings. John J. Collins, biblical scholar, writes that people throughout history have used these biblical texts to justify violence against their enemies. Anthropologist Leonard B. Glick offers the modern example of Jewish fundamentalists in Israel, such as Shlomo Aviner, a rabbi and prominent theorist of the Gush Emunim movement, who considers the Palestinians to be like biblical Canaanites, and therefore suggests that Israel "must be prepared to destroy" the Palestinians if the Palestinians do not leave the land.
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Historian Nur Masalha argues that genocide is inherent in these commandments, and that they have served as inspirational examples of divine support for slaughtering national opponents. However, the "applicability of the term [genocide] to earlier periods of history" is questioned by sociologists Frank Robert Chalk and Kurt Jonassohn. Since most societies of the past endured and practised genocide, it was accepted at that time as "being in the nature of life" because of the "coarseness and brutality" of life; the moral condemnation associated with terms like genocide are products of modern morality. The definition of what constitutes violence has broadened considerably over time. The Bible reflects how perceptions of violence changed for its authors.
Feminist biblical scholar Phyllis Trible, in her book "Texts of Terror", tells four Bible stories of suffering in ancient Israel where women are the victims. Tribble describes the Bible as "a mirror" that reflects humans, and human life, in all its "holiness and horror".
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John Riches, professor of divinity and biblical criticism at the University of Glasgow, provides the following view of the diverse historical influences of the Bible:
Interpretation and inspiration.
Biblical texts have always required interpretation, and this has given rise to multiple views and approaches according to the interplay between various religions and the book.
The primary source of Jewish commentary and interpretation of the Hebrew Bible is the Talmud. The Talmud, (which means study and learning), is a summary of ancient oral law and commentary on it. It is the primary source of Jewish Law. Adin Steinsaltz writes that "if the Bible is the cornerstone of Judaism, then the Talmud is the central pillar". Seen as the backbone of Jewish creativity, it is "a conglomerate of law, legend and philosophy, a blend of unique logic and shrewd pragmatism, of history and science, anecdotes and humor" all aimed toward the purpose of studying biblical Torah.
Christians often treat the Bible as a single book, and while John Barton says they are "some of the most profound texts humanity has ever produced", liberals and moderates see it as a collection of books that are not perfect. Conservative and fundamentalist Christians see the Bible differently and interpret it differently. Christianity interprets the Bible differently than Judaism does with Islam providing yet another view. How inspiration works and what kind of authority it means the Bible has are different for different traditions.
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The Second Epistle to Timothy claims, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness" (). Various related but distinguishable views on divine inspiration include:
Within these broad beliefs many schools of hermeneutics operate. "Bible scholars claim that discussions about the Bible must be put into its context within church history and then into the context of contemporary culture." Fundamentalist Christians are associated with the doctrine of biblical literalism, where the Bible is not only inerrant, but the meaning of the text is clear to the average reader.
Jewish antiquity attests to belief in sacred texts, and a similar belief emerges in the earliest of Christian writings. Various texts of the Bible mention divine agency in relation to its writings. In their book "A General Introduction to the Bible", Norman Geisler and William Nix write: "The process of inspiration is a mystery of the providence of God, but the result of this process is a verbal, plenary, inerrant, and authoritative record." Most evangelical biblical scholars associate inspiration with only the original text; for example some American Protestants adhere to the 1978 Chicago Statement on Biblical Inerrancy which asserted that inspiration applied only to the autographic text of scripture. Among adherents of biblical literalism, a minority, such as followers of the King-James-Only Movement, extend the claim of inerrancy only to a particular version.
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Religious significance.
Both Judaism and Christianity see the Bible as religiously and intellectually significant. It provides insight into its time and into the composition of the texts, and it represents an important step in the development of thought. It is used in communal worship, recited and memorized, provides personal guidance, a basis for counseling, church doctrine, religious culture (teaching, hymns and worship), and ethical standards.The Bible is centrally important to both Judaism and Christianity, but not as a holy text out of which entire religious systems can somehow be read. Its contents illuminate the origins of Christianity and Judaism, and provide spiritual classics on which both faiths can draw; but they do not constrain subsequent generations in the way that a written constitution would. They are simply not that kind of thing. They are a repository of writings, both shaping and shaped by the two religions..." As a result, there are teachings and creeds in Christianity and laws in Judaism that are seen by those religions as derived from the Bible which are not directly in the Bible.
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For the Hebrew Bible, canonization is reserved for written texts, while sacralization reaches far back into oral tradition. When sacred stories, such as those that form the narrative base of the first five books of the Bible, were performed, "not a syllable [could] be changed in order to ensure the magical power of the words to 'presentify' the divine". Inflexibility protected the texts from a changing world. When sacred oral texts began the move to written transmission, commentary began being worked in, but once the text was closed by canonization, commentary needed to remain outside. Commentary still had significance. Sacred written texts were thereafter accompanied by commentary, and such commentary was sometimes written and sometimes orally transmitted, as is the case in the Islamic Madrasa and the Jewish Yeshiva. Arguing that Torah has had a definitive role in developing Jewish identity from its earliest days, John J. Collins explains that regardless of genetics or land, it has long been true that one could become Jewish by observing the laws in the Torah, and that remains true in the modern day.
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The Christian religion and its sacred book are connected and influence one another, but the significance of the written text has varied throughout history. For Christianity, holiness did not reside in the written text, or in any particular language, it resided in the Christ the text witnessed to. David M. Carr writes that this gave early Christianity a more 'flexible' view of the written texts. Wilfred Cantwell Smith points out that "in the Islamic system, the Quran fulfills a function comparable to the role... played by the person of Jesus Christ, while a closer counterpart to Christian scriptures are the Islamic Hadith 'Traditions'." For centuries the written text had less significance than the will of the church as represented by the Pope, since the church saw the text as having been created by the church. One cause of the Reformation was the perceived need to reorient Christianity around its early text as authoritative. Some Protestant churches still focus on the idea of "sola scriptura", which sees scripture as the only legitimate religious authority. Some denominations today support the use of the Bible as the only infallible source of Christian teaching. Others, though, advance the concept of "prima scriptura" in contrast, meaning scripture primarily or scripture mainly.
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In the 21st century, attitudes towards the significance of the Bible continue to differ. Roman Catholics, High Church Anglicans, Methodists and Eastern Orthodox Christians stress the harmony and importance of both the Bible and sacred tradition in combination. United Methodists see Scripture as the major factor in Christian doctrine, but they also emphasize the importance of tradition, experience, and reason. Lutherans teach that the Bible is the sole source for Christian doctrine. Muslims view the Bible as reflecting the true unfolding revelation from God; but revelation which had been corrupted or distorted (in Arabic: "tahrif"), and therefore necessitated correction by giving the Quran to the Islamic prophet Muhammad. The Rastafari view the Bible as essential to their religion, while the Unitarian Universalists view it as "one of many important religious texts".
Versions and translations.
The original texts of the Tanakh were almost entirely written in Hebrew with about one per cent in Aramaic. The earliest translation of any Bible text is the Septuagint which translated the Hebrew into Greek. As the first translation of any biblical literature, the translation that became the Septuagint was an unparalleled event in the ancient world. This translation was made possible by a common Mediterranean culture where Semitism had been foundational to Greek culture. In the Talmud, Greek is the only language officially allowed for translation. The Targum Onkelos is the Aramaic translation of the Hebrew Bible believed to have been written in the second century CE. These texts attracted the work of various scholars, but a standardized text was not available before the 9th century.
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There were different ancient versions of the Tanakh in Hebrew. These were copied and edited in three different locations producing slightly varying results. Masoretic scholars in Tiberias in ancient Palestine copied the ancient texts in Tiberian Hebrew. A copy was recovered from the "Cave of Elijah" (the synagogue of Aleppo in the Judean desert) and is therefore referred to as the Aleppo Codex which dates to around 920. This codex, which is over a thousand years old, was originally the oldest codex of the complete Tiberian Hebrew Bible. Babylonian masoretes had also copied the early texts, and the Tiberian and Babylonian were later combined, using the Aleppo Codex and additional writings, to form the Ben-Asher masoretic tradition which is the standardized Hebrew Bible of today. The Aleppo Codex is no longer the oldest complete manuscript because, during riots in 1947, the Aleppo Codex was removed from its location, and about 40% of it was subsequently lost. It must now rely on additional manuscripts, and as a result, the Aleppo Codex contains the most comprehensive collection of variant readings. The oldest complete version of the Masoretic tradition is the Leningrad Codex from 1008. It is the source for all modern Jewish and Christian translations.
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Levidas writes that, "The Koine Greek New Testament is a non-translated work; most scholars agree on thisdespite disagreement on the possibility that some passages may have appeared initially in Aramaic... It is written in the Koine Greek of the first century [CE]". Early Christians translated the New Testament into Old Syriac, Coptic, Ethiopic, and Latin, among other languages. The earliest Latin translation was the Old Latin text, or "Vetus Latina", which, from internal evidence, seems to have been made by several authors over a period of time.
Pope Damasus I (366–383) commissioned Jerome to produce a reliable and consistent text by translating the original Greek and Hebrew texts into Latin. This translation became known as the Latin Vulgate Bible, in the 4th century CE (although Jerome expressed in his prologues to most deuterocanonical books that they were non-canonical). In 1546, at the Council of Trent, Jerome's Vulgate translation was declared by the Roman Catholic Church to be the only authentic and official Bible in the Latin Church. The Greek-speaking East continued to use the Septuagint translations of the Old Testament, and they had no need to translate the Greek New Testament. This contributed to the East-West Schism.
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Many ancient translations coincide with the invention of the alphabet and the beginning of vernacular literature in those languages. According to British Academy professor N. Fernández Marcos, these early translations represent "pioneer works of enormous linguistic interest, as they represent the oldest documents we have for the study of these languages and literature".
Translations to English can be traced to the seventh century, Alfred the Great in the 9th century, the "Toledo School of Translators" in the 12th and 13th century, Roger Bacon (1220–1292), an English Franciscan friar of the 13th century, and multiple writers of the Renaissance. The Wycliffite Bible, which is "one of the most significant in the development of a written standard", dates from the late Middle English period. William Tyndale's translation of 1525 is seen by several scholars as having influenced the form of English Christian discourse as well as impacting the development of the English language itself. Martin Luther translated the New Testament into German in 1522, and both Testaments with Apocrypha in 1534, thereby contributing to the multiple wars of the Age of Reformation and Counter-Reformation. Important biblical translations of this period include the Polish "Jakub Wujek Bible" (Biblia Jakuba Wujka) from 1535, and the English King James/Authorized Version (1604–1611). The King James Version was the most widespread English Bible of all time, but it has largely been superseded by modern translations.
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Some New Testaments verses found to be later additions to the text are not included in modern English translations, despite appearing in older English translations such as the King James Version.
Some denominations have additional canonical texts beyond the Bible, including the Standard Works of the Latter Day Saints movement and "Divine Principle" in the Unification Church.
Nearly all modern English translations of the Old Testament are based on a single manuscript, the Leningrad Codex, copied in 1008 or 1009. It is a complete example of the Masoretic Text, and its published edition is used by the majority of scholars. The Aleppo Codex is the basis of the Hebrew University Bible Project in Jerusalem.
Since the Reformation era, Bible translations have been made into the common vernacular of many languages. The Bible continues to be translated to new languages, largely by Christian organizations such as Wycliffe Bible Translators, New Tribes Mission and Bible societies. Lamin Sanneh writes that tracing the impact on the local cultures of translating the Bible into local vernacular language shows it has produced "the movements of indigenization and cultural liberation". "The translated scripture ... has become the benchmark of awakening and renewal".
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Archaeological and historical research.
Biblical archaeology is a subsection of archaeology that relates to and sheds light upon the Hebrew scriptures and the New Testament. It is used to help determine the lifestyle and practices of people living in biblical times. There are a wide range of interpretations in the field of biblical archaeology. One broad division includes biblical maximalism, which generally takes the view that most of the Old Testament or the Hebrew Bible is based on history although it is presented through the religious viewpoint of its time. According to historian Lester L. Grabbe, there are "few, if any" maximalists in mainstream scholarship. It is considered to be the extreme opposite of biblical minimalism which considers the Bible to be a purely post-exilic (5th century BCE and later) composition. According to Mary-Joan Leith, professor of religious studies, many minimalists have ignored evidence for the antiquity of the Hebrew language in the Bible, and few take archaeological evidence into consideration. Most biblical scholars and archaeologists fall somewhere on a spectrum between these two.
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The biblical account of events of the Exodus from Egypt in the Torah, the migration to the Promised Land, and the period of Judges are sources of heated ongoing debate. There is an absence of evidence for the presence of Israel in Egypt from any Egyptian source, historical or archaeological. Yet, as William Dever points out, these biblical traditions were written long after the events they describe, and they are based in sources now lost and older oral traditions.
The Hebrew Bible/Old Testament, ancient non–biblical texts, and archaeology support the Babylonian captivity beginning around 586 BCE. Excavations in southern Judah show a pattern of destruction consistent with the Neo-Assyrian devastation of Judah at the end of the eighth century BCE and 2 Kings 18:13. In 1993, at Tel Dan, archaeologist Avraham Biran unearthed a fragmentary Aramaic inscription, the Tel Dan stele, dated to the late ninth or early eighth century that mentions a "king of Israel" as well as a "house of David" (bet David). This shows David could not be a late sixth-century invention, and implies that Judah's kings traced their lineage back to someone named David. However, there is no current archaeological evidence for the existence of King David and Solomon or the First Temple as far back as the tenth century BCE where the Bible places them.
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In the nineteenth and early twentieth century, surveys demonstrated that Acts of the Apostles (Acts) scholarship was divided into two traditions, "a conservative (largely British) tradition which had great confidence in the historicity of Acts and a less conservative (largely German) tradition which had very little confidence in the historicity of Acts". Subsequent surveys show that little has changed. Author Thomas E. Phillips writes that "In this two-century-long debate over the historicity of Acts and its underlying traditions, only one assumption seemed to be shared by all: Acts was intended to be read as history". This too is now being debated by scholars as: what genre does Acts actually belong to? There is a growing consensus, however, that the question of genre is unsolvable and would not, in any case, solve the issue of historicity: "Is Acts history or fiction? In the eyes of most scholars, it is historybut not the kind of history that precludes fiction." says Phillips.
Biblical criticism.
Biblical criticism refers to the analytical investigation of the Bible as a text, and addresses questions such as history, authorship, dates of composition, and authorial intention. It is not the same as criticism of the Bible, which is an assertion against the Bible being a source of information or ethical guidance, nor is it criticism of possible translation errors.
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Biblical criticism made study of the Bible secularized, scholarly, and more democratic, while it also permanently altered the way people understood the Bible. The Bible is no longer thought of solely as a religious artefact, and its interpretation is no longer restricted to the community of believers. Michael Fishbane writes, "There are those who regard the desacralization of the Bible as the fortunate condition for" the development of the modern world. For many, biblical criticism "released a host of threats" to the Christian faith. For others biblical criticism "proved to be a failure, due principally to the assumption that diachronic, linear research could master any and all of the questions and problems attendant on interpretation". Still others believed that biblical criticism, "shorn of its unwarranted arrogance," could be a reliable source of interpretation. Michael Fishbane compares biblical criticism to Job, a prophet who destroyed "self-serving visions for the sake of a more honest crossing from the divine "textus" to the human one". Or as Rogerson says: biblical criticism has been liberating for those who want their faith "intelligently grounded and intellectually honest".
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Illustrations.
The grandest medieval Bibles were illuminated manuscripts in which the text is supplemented by the addition of decoration, such as decorated initials, borders (marginalia) and miniature illustrations. Up to the 12th century, most manuscripts were produced in monasteries in order to add to the library or after receiving a commission from a wealthy patron. Larger monasteries often contained separate areas for the monks who specialized in the production of manuscripts called a scriptorium, where "separate little rooms were assigned to book copying; they were situated in such a way that each scribe had to himself a window open to the cloister walk." By the 14th century, the cloisters of monks writing in the scriptorium started to employ laybrothers from the urban scriptoria, especially in Paris, Rome and the Netherlands.
Demand for manuscripts grew to an extent that the Monastic libraries were unable to meet with the demand, and began employing secular scribes and illuminators. These individuals often lived close to the monastery and, in certain instances, dressed as monks whenever they entered the monastery, but were allowed to leave at the end of the day. A notable example of an illuminated manuscript is the Book of Kells, produced circa the year 800 containing the four Gospels of the New Testament together with various prefatory texts and tables.
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The manuscript was "sent to the rubricator, who added (in red or other colours) the titles, headlines, the initials of chapters and sections, the notes and so on; and then – if the book was to be illustrated – it was sent to the illuminator." In the case of manuscripts that were sold commercially, the writing would "undoubtedly have been discussed initially between the patron and the scribe (or the scribe's agent,) but by the time that the written gathering were sent off to the illuminator there was no longer any scope for innovation." |
British Columbia
British Columbia is the westernmost province of Canada. Situated in the Pacific Northwest between the Pacific Ocean and the Rocky Mountains, the province has a diverse geography, with rugged landscapes that include rocky coastlines, sandy beaches, forests, lakes, mountains, inland deserts and grassy plains. British Columbia borders the province of Alberta to the east; the territories of Yukon and Northwest Territories to the north; the U.S. states of Washington, Idaho and Montana to the south, and Alaska to the northwest. With an estimated population of over 5.7million as of 2025, it is Canada's third-most populous province. The capital of British Columbia is Victoria, while the province's largest city is Vancouver. Vancouver and its suburbs together make up the third-largest metropolitan area in Canada, with the 2021 census recording 2.6million people in Metro Vancouver. British Columbia is Canada's third-largest province in terms of total area, after Quebec and Ontario.
The first known human inhabitants of the area settled in British Columbia at least 10,000 years ago. Such groups include the Coast Salish, Tsilhqotʼin, and Haida peoples, among many others. One of the earliest British settlements in the area was Fort Victoria, established in 1843, which gave rise to the city of Victoria, the capital of the Colony of Vancouver Island. The Colony of British Columbia (1858–1866) was subsequently founded by Richard Clement Moody, and by the Royal Engineers, Columbia Detachment, in response to the Fraser Canyon Gold Rush. Moody selected the site for and founded the mainland colony's capital New Westminster. The colonies of Vancouver Island and British Columbia were incorporated in 1866, subsequent to which Victoria became the united colony's capital. In 1871, British Columbia entered Confederation as the sixth province of Canada, in enactment of the "British Columbia Terms of Union".
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British Columbia is a diverse and cosmopolitan province, drawing on a plethora of cultural influences from its British Canadian, European, and Asian diasporas, as well as the Indigenous population. Though the province's ethnic majority originates from the British Isles, many British Columbians also trace their ancestors to continental Europe, East Asia, and South Asia. Indigenous Canadians constitute about 6 percent of the province's total population. Christianity is the largest religion in the region, though the majority of the population is non-religious. English is the common language of the province, although Punjabi, Mandarin Chinese, and Cantonese also have a large presence in the Metro Vancouver region. The Franco-Columbian community is an officially recognized linguistic minority, and around one percent of British Columbians claim French as their mother tongue. British Columbia is home to at least 34 distinct Indigenous languages.
Major sectors of British Columbia's economy include forestry, mining, filmmaking and video production, tourism, real estate, construction, wholesale, and retail. Its main exports include lumber and timber, pulp and paper products, copper, coal, and natural gas. British Columbia exhibits high property values and is a significant centre for maritime trade: the Port of Vancouver is the largest port in Canada and the most diversified port in North America. Although less than 5 percent of the province's territory is arable land, significant agriculture exists in the Fraser Valley and Okanagan due to the warmer climate. British Columbia is home to 45% of all publicly listed companies in Canada.
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Origin of the name.
The province's name was chosen by Queen Victoria, when the Colony of British Columbia (1858–1866), i.e., "the Mainland", became a British colony in 1858. It refers to the Columbia District, the British name for the territory drained by the Columbia River, in southeastern British Columbia, which was the namesake of the pre-Oregon Treaty Columbia Department of the Hudson's Bay Company. Queen Victoria chose "British" Columbia to distinguish what was the British sector of the Columbia District from the United States' ("American Columbia" or "Southern Columbia"), which became the Oregon Territory on August 8, 1848, as a result of the treaty.
Ultimately, the "Columbia" in the name "British Columbia" is derived from the name of the "Columbia Rediviva", an American ship which lent its name to the Columbia River and later the wider region; the "Columbia" in the name "Columbia Rediviva" came from the name "Columbia" for the New World or parts thereof, a reference to Christopher Columbus.
The governments of Canada and British Columbia recognize as the French name for the province.
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Geography.
British Columbia is bordered to the west by the Pacific Ocean and the American state of Alaska, to the north by Yukon and the Northwest Territories, to the east by the province of Alberta, and to the south by the American states of Washington, Idaho, and Montana. The southern border of British Columbia was established by the 1846 Oregon Treaty, although its history is tied with lands as far south as California. British Columbia's land area is . British Columbia's rugged coastline stretches for more than , and includes deep, mountainous fjords and about 6,000 islands, most of which are uninhabited. It is the only province in Canada that borders the Pacific Ocean. British Columbia's highest mountain is Mount Fairweather; the highest mountain entirely within the province is Mount Waddington.
British Columbia's capital is Victoria, at the southeastern tip of Vancouver Island. Only a narrow strip of Vancouver Island, from Campbell River to Victoria, is significantly populated. Much of the western part of Vancouver Island and the rest of the coast is covered by temperate rainforest.
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