Ayauhtotl is the name of the Aztec Godess/force/supreme being that caused the plauge of the original Red Dead Redemption's Undead Nightmare to occur, and "Blessed are the Peacemakers" is what is written on John Marston's grave at the end of the original game.
The Aleppo Codex (Hebrew: , romanized: Keer rm-, lit. 'Crown of Aleppo') is a medieval bound manuscript of the Hebrew Bible. The codex was written in the city of Tiberias in the tenth century CE (circa 920) under the rule of the Abbasid Caliphate,[1] and was endorsed for its accuracy by Maimonides. Together with the Leningrad Codex, it contains the Ben-Asher masoretic tradition.
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The Karaite Jewish community of Jerusalem purchased the codex about a hundred years after it was made.[6][7] When the Crusaders conquered Jerusalem in 1099, the synagogue was plundered and the codex was held for a high ransom, which was paid with money coming from Egypt, leading to the codex being transferred there.[1] It was preserved at the Karaite, then at the Rabbanite synagogue in Old Cairo, where it was consulted by Maimonides, who described it as a text trusted by all Jewish scholars. It is rumoured that in 1375 one of Maimonides' descendants brought it to Aleppo, Syria, leading to its present name.[1]
The Codex remained in Syria for nearly six hundred years. In 1947, rioters enraged by the United Nations Partition Plan for Palestine burned down the synagogue where it was kept.[1] The Codex disappeared, then reemerged in 1958, when it was smuggled into Israel by Syrian Jew Murad Faham, and presented to the president of the state, Yitzhak Ben-Zvi. Some time after arrival, it was found that parts of the codex had been lost. The Aleppo Codex was entrusted to the Ben-Zvi Institute and Hebrew University of Jerusalem. It is currently (2019) on display in the Shrine of the Book at the Israel Museum.
[It was] transferred [...] according to the law of redemption from imprisonment [in which it had fallen] in Jerusalem, the Holy City, may it be rebuilt and reestablished, to the congregation in Egypt of Knisat Yerushalayim, may it be built and established in the life of Israel. Blessed be he who preserves it and cursed be he who steals it, and cursed be he who sells it, and cursed be he who pawns it. It may not be sold and it may not be defiled forever.[11]
The only modern scholar allowed to compare it with a standard printed Hebrew Bible and take notes on the differences was Umberto Cassuto, who examined it in 1943.[16] This secrecy made it impossible to confirm the authenticity of the Codex, and indeed Cassuto doubted that it was Maimonides' codex, though he agreed that it was tenth century.
In the late 1980s, the codex was placed in the Shrine of the Book at the Israel Museum.[3] This finally gave scholars the chance to examine it and consider the claims that it is indeed the manuscript referred to by Maimonides. The work of Moshe Goshen-Gottstein on the few surviving pages of the Torah seems to have confirmed these claims beyond reasonable doubt. Goshen-Gottstein suggested (in the introduction to his facsimile reprint of the codex) that not only was it the oldest known masoretic Bible in a single volume, it was the first time ever that a complete Tanakh had been produced by one or two people as a unified entity in a consistent style.
The consonants in the codex were copied by the scribe Shlomo ben Buya'a in Palestine circa 920. The text was then verified, vocalized, and provided with Masoretic notes by Aaron ben Moses ben Asher, the last and most prominent member of the ben Asher dynasty of grammarians from Tiberias, rivals to the ben Naphtali school. The tradition of ben Asher has become the one accepted for the Hebrew Bible.[24] The ben Asher vocalization is late and in many respects artificial, compared to other traditions and tendencies reaching back closer to the period of spoken Biblical Hebrew.[25]
The Leningrad Codex, which dates to approximately the same time as the Aleppo codex, has been claimed by Paul E. Kahle to be a product of the ben Asher scriptorium. However, its colophon says only that it was corrected from manuscripts written by ben Asher; there is no evidence that ben Asher himself ever saw it. However, the same holds true for the Aleppo Codex, which was apparently not vocalized by ben Asher himself, although a later colophon, which was added to the manuscript after his death, attributes the vocalization to him.[26]
The Aleppo Codex was the manuscript used by Maimonides when he set down the exact rules for writing scrolls of the Torah, Hilkhot Sefer Torah ("the Laws of the Torah Scroll") in his Mishneh Torah.[11] This halachic ruling gave the Aleppo Codex the seal of supreme textual authority, albeit only with regard to the type of space preceding sections (petuhot and setumot) and for the manner of the writing of the songs in the Pentateuch.[26] "The codex which we used in these works is the codex known in Egypt, which includes 24 books, which was in Jerusalem," he wrote. David ben Solomon ibn Abi Zimra testifies to this being the same codex that was later transferred to Aleppo.[citation needed]
Several complete or partial editions of the Tanakh based on the Aleppo Codex have been published over the past three decades in Israel, some of them under the academic auspices of Israeli universities. These editions incorporate reconstructions of the missing parts of the codex based on the methodology of Mordechai Breuer or similar systems, and by taking into account all available historical testimony about the contents of the codex.
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And for this cause he [Christ] is the mediator of the new testament , that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. Whereupon neither the first testament was dedicated without blood. 006ab0faaa