Difference between revisions of "Mishna"
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== Watson's Biblical & Theological Dictionary <ref name="term_81144" /> == | == Watson's Biblical & Theological Dictionary <ref name="term_81144" /> == | ||
<p> or MISNA, משנה , signifies <em> repetition, </em> and is properly the code of the [[Jewish]] civil law. The [[Mishna]] contains the text; and the Gemara, which is the second part of the Talmud, contains the commentaries: so that the [[Gemara]] is, as it were, a glossary on the Mishna. The Mishna consists of various traditions of the Jews, and of explanations of several passages of Scripture. These traditions, serving as an explication of the written law, and supplementary to it, are said to have been delivered to [[Moses]] during the time of his abode upon the mount; which he afterward communicated to Aaron, Eleazar, and his servant Joshua. By these they were transmitted to the seventy elders; by them to the prophets, who communicated them to the men of the great sanhedrim, from whom the wise men of [[Jerusalem]] and [[Babylon]] received them. According to Dr. Prideaux, they passed from Jeremiah to Baruch, from him to Ezra, and from Ezra to the men of the great synagogue, the last of whom was [[Simon]] the Just, who delivered them to [[Antigonus]] of Socho. From him they came down in regular succession to Simeon, who took our [[Saviour]] in his arms; to Gamaliel, at whose feet St. | <p> or MISNA, משנה , signifies <em> repetition, </em> and is properly the code of the [[Jewish]] civil law. The [[Mishna]] contains the text; and the Gemara, which is the second part of the Talmud, contains the commentaries: so that the [[Gemara]] is, as it were, a glossary on the Mishna. The Mishna consists of various traditions of the Jews, and of explanations of several passages of Scripture. These traditions, serving as an explication of the written law, and supplementary to it, are said to have been delivered to [[Moses]] during the time of his abode upon the mount; which he afterward communicated to Aaron, Eleazar, and his servant Joshua. By these they were transmitted to the seventy elders; by them to the prophets, who communicated them to the men of the great sanhedrim, from whom the wise men of [[Jerusalem]] and [[Babylon]] received them. According to Dr. Prideaux, they passed from Jeremiah to Baruch, from him to Ezra, and from Ezra to the men of the great synagogue, the last of whom was [[Simon]] the Just, who delivered them to [[Antigonus]] of Socho. From him they came down in regular succession to Simeon, who took our [[Saviour]] in his arms; to Gamaliel, at whose feet St. Paul was brought up; and last of all to rabbi [[Judah]] the holy, who committed them to writing in the Mishna. Dr. Prideaux, rejecting this Jewish fiction, observes, that after the death of Simon the Just, about B.C. 299, arose the Tannaim or Mishnical doctors, who by their comments and conclusions, added to the number of those traditions which had been received and allowed by Ezra and the men of the great synagogue. Hence toward the middle of the second century after Christ, under the reign of the [[Roman]] [[Emperor]] [[Antoninus]] Pius, it was found necessary to commit these traditions to writing. This was requisite, because the traditions had been so much increased that they could no longer be preserved by the memory of man; and also because their country had suffered considerably in the reign of the Emperor Adrian, and many of their schools being dissolved, and their learned men cut off, the usual method of preserving their traditions had failed. Lest, therefore, the traditions should be forgotten and lost, it was resolved that they should be collected and committed to writing. [[Rabbi]] Judah, who was at that time rector of the school at [[Tiberias]] in Galilee, and president of the sanhedrim at that place, undertook the work. He compiled it in six books, each consisting of several tracts, which altogether form the number of sixty-three. Dr. Prideaux computes, that the Mishna was composed about A.D. 150. Dr. Lightfoot, however, says, that rabbi Judah compiled the Mishna about A.D. 190, in the latter end of the reign of Commodus; or, as some compute, A.D. 220. Dr. Lardner is of opinion, that this work could not have been finished before A.D. 190, or later. Thus the book called the Mishna was formed; a book which was received by the [[Jews]] with great veneration, and which has been always held in high esteem among them. Their opinion of it is, that all the particulars which it contains were dictated by God himself to Moses upon Mount Sinai, as well as the written word itself; and, consequently, that it must be of the same divine authority, and ought to be as religiously observed. See CABBALA , See GEMARA , See JEWS . </p> | ||
== Webster's Dictionary <ref name="term_144620" /> == | == Webster's Dictionary <ref name="term_144620" /> == | ||
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== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_51121" /> == | == Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_51121" /> == | ||
<table> <tr> <td> <p> III. Yebamloth </p> </td> <td> <p> Surenlhusius. </p> </td> </tr> <tr> <td> <p> Kethuboth </p> </td> <td> <p> [[Fast]] </p> </td> <td> <p> Basle, 1699. </p> </td> </tr> <tr> <td> <p> Nedarim </p> </td> <td> <p> Ulmnann </p> </td> <td> <p> Leipsic, 1663. </p> </td> </tr> <tr> <td> <p> Nazir </p> </td> <td> <p> " </p> </td> </tr> <tr> <td> <p> Sotah </p> </td> <td> <p> Wagenseil </p> </td> <td> <p> | <table> <tr> <td> <p> III. Yebamloth </p> </td> <td> <p> Surenlhusius. </p> </td> </tr> <tr> <td> <p> Kethuboth </p> </td> <td> <p> [[Fast]] </p> </td> <td> <p> Basle, 1699. </p> </td> </tr> <tr> <td> <p> Nedarim </p> </td> <td> <p> Ulmnann </p> </td> <td> <p> Leipsic, 1663. </p> </td> </tr> <tr> <td> <p> Nazir </p> </td> <td> <p> " </p> </td> </tr> <tr> <td> <p> Sotah </p> </td> <td> <p> Wagenseil </p> </td> <td> <p> Copyright StatementThese files are public domain. </p> <p> Bibliography InformationMcClintock, John. Strong, James. Entry for 'Mishna'. Cyclopedia of Biblical, Theological and [[Ecclesiastical]] Literature. https://www.studylight.org/encyclopedias/eng/tce/m/mishna.html. [[Harper]] & Brothers. New York. 1870. </p> <div> <div> <div> Lectionary [[Calendar]] </div> <div> Wednesday, June 30th, 2021the <i> Week of [[Proper]] 8 / [[Ordinary]] 13 </i> </div> </div> <div> video advertisement </div> <div> advertisement </div> <div> <div> [[Search]] for </div> <div> <div> [[Enter]] query in the box below: </div> </div> <div> <div> <div> [[Choose]] a letter to browse: </div> <div> A B C D E F G H I [[J]] K L M N O P [[Q]] R S T U V W Y Z </div> </div> <div> <div> Prev Entry[[Mishmannah]] </div> <div> Next Entry[[Mishneh]] </div> </div> </div> </div> <div> advertisement </div> <div> advertisement </div> <div> advertisement </div> <div> advertisement </div> </div> <div> <div> advertisement </div> </div> <div> <div> <ol> <li> Terms Of Use </li> <li> Privacy [[Policy]] </li> <li> Rights And Permissions </li> <li> Contact Sl </li> <li> About Sl </li> <li> Link To Sl </li> </ol> </div> <div> To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient Contact Form </div> <div> <div> Studylight.Org © 2001-2021 </div> <div> Powered by Light <em> speed </em> Technology </div> </div> </div> Start of Additional Javascript Code End of Additional Javascript Code </td> </tr> </table> | ||
== The Nuttall Encyclopedia <ref name="term_76995" /> == | == The Nuttall Encyclopedia <ref name="term_76995" /> == | ||
Revision as of 12:59, 12 October 2021
Watson's Biblical & Theological Dictionary [1]
or MISNA, משנה , signifies repetition, and is properly the code of the Jewish civil law. The Mishna contains the text; and the Gemara, which is the second part of the Talmud, contains the commentaries: so that the Gemara is, as it were, a glossary on the Mishna. The Mishna consists of various traditions of the Jews, and of explanations of several passages of Scripture. These traditions, serving as an explication of the written law, and supplementary to it, are said to have been delivered to Moses during the time of his abode upon the mount; which he afterward communicated to Aaron, Eleazar, and his servant Joshua. By these they were transmitted to the seventy elders; by them to the prophets, who communicated them to the men of the great sanhedrim, from whom the wise men of Jerusalem and Babylon received them. According to Dr. Prideaux, they passed from Jeremiah to Baruch, from him to Ezra, and from Ezra to the men of the great synagogue, the last of whom was Simon the Just, who delivered them to Antigonus of Socho. From him they came down in regular succession to Simeon, who took our Saviour in his arms; to Gamaliel, at whose feet St. Paul was brought up; and last of all to rabbi Judah the holy, who committed them to writing in the Mishna. Dr. Prideaux, rejecting this Jewish fiction, observes, that after the death of Simon the Just, about B.C. 299, arose the Tannaim or Mishnical doctors, who by their comments and conclusions, added to the number of those traditions which had been received and allowed by Ezra and the men of the great synagogue. Hence toward the middle of the second century after Christ, under the reign of the Roman Emperor Antoninus Pius, it was found necessary to commit these traditions to writing. This was requisite, because the traditions had been so much increased that they could no longer be preserved by the memory of man; and also because their country had suffered considerably in the reign of the Emperor Adrian, and many of their schools being dissolved, and their learned men cut off, the usual method of preserving their traditions had failed. Lest, therefore, the traditions should be forgotten and lost, it was resolved that they should be collected and committed to writing. Rabbi Judah, who was at that time rector of the school at Tiberias in Galilee, and president of the sanhedrim at that place, undertook the work. He compiled it in six books, each consisting of several tracts, which altogether form the number of sixty-three. Dr. Prideaux computes, that the Mishna was composed about A.D. 150. Dr. Lightfoot, however, says, that rabbi Judah compiled the Mishna about A.D. 190, in the latter end of the reign of Commodus; or, as some compute, A.D. 220. Dr. Lardner is of opinion, that this work could not have been finished before A.D. 190, or later. Thus the book called the Mishna was formed; a book which was received by the Jews with great veneration, and which has been always held in high esteem among them. Their opinion of it is, that all the particulars which it contains were dictated by God himself to Moses upon Mount Sinai, as well as the written word itself; and, consequently, that it must be of the same divine authority, and ought to be as religiously observed. See CABBALA , See GEMARA , See JEWS .
Webster's Dictionary [2]
(n.) A collection or digest of Jewish traditions and explanations of Scripture, forming the text of the Talmud.
Hastings' Dictionary of the Bible [3]
MISHNA. See Talmud.
Cyclopedia of Biblical, Theological and Ecclesiastical Literature [4]
| III. Yebamloth | Surenlhusius. | |
| Kethuboth | Basle, 1699. | |
| Nedarim | Ulmnann | Leipsic, 1663. |
| Nazir | " | |
| Sotah | Wagenseil | Copyright StatementThese files are public domain. Bibliography InformationMcClintock, John. Strong, James. Entry for 'Mishna'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. https://www.studylight.org/encyclopedias/eng/tce/m/mishna.html. Harper & Brothers. New York. 1870. video advertisement advertisement advertisement advertisement advertisement advertisement advertisement
To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient Contact Form Studylight.Org © 2001-2021 Powered by Light speed Technology |
The Nuttall Encyclopedia [5]
The oral law of the Jews, which is divided into six parts, and constitutes the text of the Talmud, of which the Gemara is the commentary.
