Brigham Young University BYU ScholarsArchive

Theses and Dissertations

2001

The Isaiah Passages in the Book of Mormon: A Non-Aligned Text

Carol F. Ellertson Brigham Young University - Provo

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BYU ScholarsArchive Citation Ellertson, Carol F., "The Isaiah Passages in the Book of Mormon: A Non-Aligned Text" (2001). Theses and Dissertations. 4663. https://scholarsarchive.byu.edu/etd/4663

This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. THE ISAIAH PASSAGES IN THE BOOK OF MORMON

A NON ALIGNED TEXT

by

carol F elleilellertsoneilertsonEliertsonentsonernson

A thesis submitted to the faculty of

brigham young university

in partial fulfillment ofthe requirements for the degree of

master ofarts

the david M kennedy center

brigham young university

august 2001 copyright 0 2001 carol F ellertson all rights reserved BRIGHAM YOUNG university

GRADUATE COMMITTEE APPROVAL

of a thesis submitted by

carol frogley ellertson this thesis has been read by each member ofthe following graduate committee and by majority vote has been found to be satisfactory

j3njsnjan adraar J am date 3mdonald W parry chair

XL n p 1 Dtad J 2212&j2oap6pa ada2da 5tw6o b kabk4b datetjd stephiabinb ricks 25 4 W L date paul Y Hhoiss6i0 Is U

in BRIGHAM YOUNG university

As chair of the candidates graduate committee I1 have read the thesis of carol F ellertson in its final form and have found that 1 its format citations and bibliographical style are consistent and acceptable and fulfill university and department style requirements 2 its illustrative materials including figures tables and charts are in place and 3 the final manuscript is satisfactory to the graduate committee and is ready for submission to the university library

1 03oa jrsnqi adf I o3j31 51 rj datejrpn donald W parry chair graduate committee

accepted for the department

accepted for the college

donaldnaid B holsinger director david M kennedy center for international studies

ivIV ABSTRACT

THE ISAIAH PASSAGES IN THE BOOK OF MORMON

A NON ALIGNED TEXT

carol F ellertson

the david M kennedy center

master of arts

since the advent ofthe dead sea scrolls four biblical textual scholars have emerged at the forefront of the dialogue concerning textual evolution they are frank moore cross emanuel tov Shemaryashemaryahuhu talmon and eugene ulrich though there is some overlap in their hypotheses each scholar has put forth a framework ofbiblical textual development in light of these new discoveries

if a new biblical text were discovered today how would each scholar approach it this thesis evaluates each scholars views and concludes that emanuel tovskovs criteria for judging a newly discovered text is the most thorough and explanatory tovskovs views provide for texts that appear to have evolved away from other known biblical texts his descriptive categories for discovered texts recognize the possibility that a discovered text could be unaligned with any text known thus far to the scholarly world he terms this category non aligned the other scholars do not provide for such a category they assume that all texts are closely related in families or literary editions and that all texts evolved in relative close proximity to one other with either occasional or frequent contact

book ofmormon isaiah was removed from the biblical textual evolutionary process that was takingtailingtalking place in palestine ca 600 BC where does it fit into this process as put forth by scholars Is it a text closely related to any ofthe families described by these four scholars this thesis evaluates the textual variants between book ofmormon isaiah and isaiah in the septuagint the masoretic text and Qumraqumransns isaiah scrolls of the 433 verses of isaiah in the book of mormon 216 50 contain 370 variants 119 of these are related to italicized words in the king james version 76 variants appear to agree with the septuagint 28 agree with isaiah at quaranqumran 52 are supported by the masoretic text and 150 variants are non aligned these facts are accurately predicted and explained by emanuel tovskovs theories ofthe four he is the only scholar that conceives of the idea of a text not closely aligned with any other extant text book ofmormon isaiah contains approximately 13 of the chapters in the masoretic text using tovskovs theories when 433 verses contain 370 variants this fits the criteria of an independent or non aligned text book of mormon isaiah is a proof text for his theories CONTENTS definitiontermsDefinition Terms 3 part 1 introduction 5

biblical textual evolution since quaranqumran 7

frank moore cross 11

Shemaryashemaryahuhu talmontaimon 22

emanuel tov 27

eugene ulrich 32 how would each scholar view and evaluate a previously unknown recently discovered text 35

cross 35

talmontaimon 36

ulrich 38

tov 40 part 2 the variants in book of mormon isaiahisaiah4343 preliminary information on isaiah at quaranqumran 43 previous studies on book of mormon isaiah variantsvariants5050 the evolution of book of mormon isaiah 53

variants in book of mormon isaiah 55

evaluation ofthe variants 57

viivilvn part 3 conclusion 71

the book of mormon variants are accurately predicted and explained by TOYS theories 71 cross theory has no category for B ofofmM isaiahisaiah7474 talmonssalmonsTalmons view of a new text ofisaiah 75

ulrichs view of a new text of isaiah 78 variants with support from hebrew literary devicesdevices8282 A final word book of mormon serves as a proof text85text 85 appendix 87

table I11 verse comparison 88 table 2 book ofmormon variants with LXX supportsupportl75175 table 3 book of mormon variants supported by Qq176176 table 4 book of mormon variants supported by M against KJV 177

table 5 book of mormon variants that restore poetic parallel patterns in isaiah 178

bibliography 179

vinviiivilivill CHARTS

chart A the local text theory 12 chart B the strengths and weaknesses of each ScholarscholartheoriesseholartheoriesTheories 42

ixIX definition OF TERMS

abinadi A book of mormon prophet who quoted isaiah in his prophesying ca 148

BC see mosiah 14 conflation A combination of readings from different texts or different parts of the

same text consonantal text the ancient text of the hebrew bible that consisted of consonants

only before the Masomasoretesretes rabbis added vowels from the sixth to the ninth

century brass plates A scriptural record kept by laban and retrieved by nephi and his brothers

as they left palestine spoken ofin the book ofmormon and containing the law

part of the books ofthe prophets and the writings as well as the genealogy of

lents family istast1 I1st nephi 51116511 16 dittography A copying error occurring when a scribe copied a letter or several letters

twice gloss A scribal insertion intended to explain an obscure word or phrase hexapla six column work oforigenoforigen contained the hebrew text greek transliteration

ofthe hebrew the revisions ofaquilaaqullaaquliaofaquila symmachusSymmachus and theodotiontheodocionTheodotion as well as

brigensorigensOrigens own revision of the septuagint haplography A copying error involving a loss oftext when two identical or similar

letters or groups of letters occur in sequence and are copied only once harmonization the elimination of contradictions within a text by a scribal insertion or

alteration jacob A book of mormon prophet who quoted isaiah in his prophesying

see 2 nephi 686 8 kethiekethiv that which is written text variants represented by the consonants that are

writtenprintedwritten printed in the text laban keeper of the scriptural record for lehislehtsgehis extended family in palestine lehiteslekites A group of israelites consisting chiefly of a family headed by father lehilehtlehllehr that

immigrated from palestine to the new world ca 600 BC they are spoken of in

the book of mormon local text A text type whose similarities are explained according to a hypothesized

common geographic origin maccabean pertaining to the maccabees who reigned in judea from ca 167 to 37 BC masoretic text M the traditional rabbinic text of the hebrew bible deriving from

certain tiberian families ofthe sixth to tenth centuries ad and characterized by

vocalization and bassoraMasmassorasora bassoramassora A corpus of notes on the text and transmission ofthe hebrew bible morphology the patterns of word formation in a particular language nephi son ofoflehilehilehl the first prophetrecordprophet record keeper in the book of mormon for which

the books of first nephi and second nephi are named old greek the original greek translation ofthe hebrew forerunner ofthe LXX

2 orthography the rules and conventions of spelling poetic parallelisms words phrases or sentences which correspond compare or

contrast one with another or are found to be in repetition one with another proto masoretic text the text family with greatest representation in the biblical

manuscripts at quaranqumran very similar to the consonantal text later preserved by the

Masomasoretesretes paleography the study of ancient scripts their form and development pentateuch the first five books of the old testament quaranqumran formally khirbet quaranqumran an archearcheologicalarchaeologicalological site on the northwest coast of the

dead sea where the dead sea scrolls were found qere that which is read text variant represented by the vowels printed in the text and

the consonants printed in the margin recension revision of a manuscript to bring it into conformity with another manuscript samaritan pentateuch SP the first five books ofthe bible in the form transmitted

within the samaritan community septuagint LXX strictly the oldest greek version of the pentateuch targums translation of the old testament in aramaic originally orally based they are

characterized by paraphrase textual relativism A view of ancient biblical texts in which all texts are considered

equally valid as reflections ofthe respective communities from which they sprang

no texts are more pure than any others urtext the original text as it was put down by the author or his scribe

3 variant an attested reading that differs from another attested reading loosely an attested reading that differs from the reading ofofftofmtMT vorlage the text from which a translation was made witness any manuscript including a translation of a manuscript a fragment ofa

manuscript or a quotation from a manuscript providing testimony to a text

4 THE ISAIAH PASSAGES IN THE BOOK OF MORMON A NON ALIGNED TEXT

partlPARTPARTII1 introduction

if the book of isaiah on the brass plates came to the western hemisphere less than one hundred years after it was written and delivered to the israelites ca 690 BC are the passages quoted from isaiah in the book of mormon a more precise version of isaiah than other ancient texts available to us today do the isaiah scrolls found at quaranqumran

Q older by 1000 years than any previously known text of isaiah give evidence to support this does the greek version of isaiah from the septuagint LXX have any readings that align with book of mormon isaiah

in this thesis I1 will address these questions as I1 present the hypothesis that book of mormon isaiah is a unique non aligned ancient text and that biblical textual scholar emanuel toys theories defining a non aligned text best predict what is happening in book of mormon isaiah in part I11 ofthis thesis tovskovs theories along with those of four other scholars frank moore cross Shemaryashemaryahuhu talmon and eugene ulrich will be presented and discussed these are the scholars who have written most widely on the subject of biblical textual evolution and hold original viewpoints they are the ones who have been at the forefront ofthe dialogue concerning biblical texts to support this theory important variant readings within book of mormon isaiah will be identified as compared to the masoretic text M the septuagint LXX and iqisaqI1 alseqlse Q

5 in part 2 of this thesis I1 will review the research done by wayne hainham gary bishop john tvedtnes and royal skousen who have all addressed book of mormon isaiah with comparison to other texts then the variants found in my study will be catalocataloguercataloguedgued and discussed what do these variants say about the text of isaiah are the variants aligned with one ancient witness more than another how many variants constitute a significant amount are the variants large scale changes or minor and inconsequential the answers to these questions will illustrate that book of mormon isaiah validates those theories ofbiblical textual evolution which allow for categories of original non aligned texts

min part three ofthis thesis I1 will conclude that the variants in book of mormon isaiah are accurately predicted by tovskovs theories that book ofmormon isaiah is a proof text for detenaetendeterminingniningbining that tovskovs theories reflect reality I1 will refer to the data with examples and explain what other scholars would have said about the data

6 biblical textual evolution since quaranqumran

to understand the evolution ofreadings from the book of isaiah from the time it

was given to the jewish people ca 740690740 690 BC we must study the history ofthe text of the hebrew bible inm the eighteenth and nineteenth centuries a swelling interest in reconstructing the history ofthe biblical text took place scholars began collecting and

studying extant hebrew manuscripts of the old testament these studies are represented

by the theories of paul lagarde who stated that all medieval hebrew manuscripts were

descended from a common ancestor a single master scroll this official text could be

dated no earlier than 100 AD 1 cross writes Lagardes position may have been

overstated but was essentially true according to the available hebrew texts ofthe time variant readings in the manuscripts were merely orthographic or aligned with secondary

readings ie translations such as the septuagint the Tartargumsgums aquila and jerome that

preserved readings from earlier texts predating this official recension in each ofthese

cases older materials were used alongside this new standard text 2

up until the discovery ofthe dead sea scrolls the field of study ofthe history of

the biblical text had been carefully defined within these secure limits the oldest extant

manuscripts of the hebrew old testament were from the 9ath9th and 10loth centuries AD the

see lagarde anmerkungen zur greichgreichischenischen ubersettungubersetzung der Proproverbialproverbianverbian leipzig 1863

rankfrank moore cross the ancient library of quaranqumran new york doubleday and coco19581951958 8 126

7 oldest extant manuscripts of the septuagint the greek translation of the hebrew bible ca

250 BC were from the 4ath4th and 5ath5th centuries AD 3 when variants were found scholars had wide ranging interpretations and from this vantage Lagardes theory was attacked frank moore cross writes that part of the difficulty in assessing the importance of these variations arises from the differing presuppositions as to the state ofthe hebrew text in the pre christian period

for those who presume an extremely conservative development ofthe hebrew textual tradition the variants of the post aquiba period loom large for those who suppose that the pre christian period was marked by a hebrew text which exhibited widely differentrecensionrecessional recensionalal traditions the medieval variants appear to be negligible 4 the discovery of biblical manuscripts at quaranqumran spurred renewed interest in this vein of biblical textual research one of the first to attempt to explain the ramifications for textual studies was the late W F albright in 195519555 though the idea of early hebrew recenrecessionsrecensionssions was not new he touched on the idea of grouping texts into families

the greatest textual surprise of the quaranqumran finds has probably been the fact that most ofthe scrolls and fragments present a consonantal text which is virtually indistinguishable from the text ofcorresponding passages in our masoretic bible only a little less surprising than the new evidence for the

the aleppo codex of the OT is dated ca 930 AD and resides in jerusalem where it will the basis of a new hebrew bible published by hebrew university the leningrad codex from 1008 AD formed the basis kittelsofofkittepsKittkettelselseis third edition of the hebrew bible the oldest septuagint versions are codex vaticanusVaticanus and codex alexandrinusAlexandrinus dating from the fourth and fifth centuries AD before the discovery ofthe dead sea scrolls the oldest hebrew fragment ofthe OT was the nash papyrus from the first century BC containing the decalogue and the shema

4crossacrossross the ancient library of quaranqumran 126 V F albright new light on early recessionsrecensionsRecensions ofthe hebrew bible BASOR 140140195527140195527331955 273327 33

8 great age of the consonantal tradition on which the masoretic text depends is the discovery ofportions of exodus deuteronomy and especially of samuel in recessionsrecenrecensionssions which are much closer to the LXX than they are to the MT though they usually differ from both and sometimes exhibit a text which is obviously older than either 6 albright believed that the new texts discovered showed scholars were wrong in considering the septuagint LXX translation to be a paraphrase of its hebrew protoprototypetW it was previously thought that evidence of egyptian influence on the LXX pointed to the translators themselves paraphrasing and altering the hebrew text in the third century BC however in this period of heavy greek influence it is unlikely that the egyptian jews would treat the hebrew text before them with such freedom just to exhibit their knowledge of greek therefore the quaranqumran fragments show that the translators were careful not to depart from the hebrew text which had been handed down for generations in egypt albright fixes the date for the egyptian text not before the sixth century or after the fourth 7

albright further explains the differences in the isaiah scrolls aalmoaalsoa7also known as

the great isaiah scroll and b he believes both are from babeloniababyloniaBabylonia but aaaa7 remained in babeloniababyloniaBabylonia until the second half of the second century BC while b is a copy of the ancestral hebrew text taken by the returning exiles to palestine and thus is closer to the masoretic text

these early explanations by albright to make sense ofthe quaranqumran discoveries were in the opinion of Shemaryashemaryahuhu talmon the launching pad of a whole new school in

61bidid

albright new light on early recessionsrecensionsRecensions 28

9 biblical textual studies in the formation of which frank A cross has played a dominant role 8 there are currently four major theories or views of textual evolution and transmission these views are held by cross Shemaryashemaryahuhu talmon emanuel tov and eugene ulrich in the following section each ofthese views will be discussed and evaluated the views of cross will be discussed extensively because he originated and expanded on this local text theory and it is against this backdrop that the other scholars have posited their theories

Shemaryashemaryahuhu talmon the textual study ofthe bible A new outlook in quaranqumran and the history of the biblical text ed frank M cross and Shemaryashemaryahushernaryahuhu talmon cambridge harvard university press 1975 321 400

10 frank moore cross

cross believes that ancient biblical textual transmission is best explained by a theory of local text types or families see chart A he explains the probable development ofthese manuscript families in the following way

sometime in the fifth century BC two texts began to develop independently in palestine and babylon in the early fourth century BC a third branch the egyptian family broke off from the old palestinian text and served as the vorlage for the translation ofthe septuagint in the third to second centuries BC cross believes that bany6anyany reconstruction ofthe history ofthe biblical text before the establishment ofthe traditional text in the first century AD must include this evidence the plurality oftext types the limited number of distinct textual families and the homogeneity of each of these textual families over several centuries of time we must recognize the existence of local texts which developed in the main centers of jewish life in the persian and hellenistic age 9 egyptian family

evidence that the translators ofthe septuagint LXX were carefully following an early hebrew text is illustrated by the samuel scroll found in cave 4 4qsama there are passages in the large samuel scroll which parallel the same story line in chronicles evidently the chronicler utilized an edition of samuel taken from the same tradition or

family as the LXX cross believes this egyptian text underlying the LXX is closely

TMM cross quaranqumran and the history of the biblical text 282

11 EGYPT PALESTINE BABYLON

developing HEBREW CANON 01 TORAH 600goo PROPHETSOPH WRITINGS TORAH PROPHETS WRITINGS

500 OLD palestinian RECENSION

EGYPTIAN babylonian RECENSION RECENSION

400

300 septuagint LXX SAMARITAN RECENSION TORAH 200

loo100 PPROTOv 0 PROTO MASORETIC BC LUCIANLU TEXT

AD IN PART babylonian AND loo100 PROPROTO-TO PART palestinian 30dotion0 1 AQUILAX AQ 200 SYMMACHUSCHUS THEQOTION

HESYCHIUSHIUS ORIGEN

300 LUCIAN

adapted from the NIV triglot oldoid testament grand rapids zondervan 1981 xvii

chart A the local text theory allied to the one used by the chronicler not long after 400 BC in palestine and is derived from an old palestinian recension by old palestinian 7 he means the text current in palestine at the end ofthe fifth century BC ie the time ofezra 10 of course he also allows that the text underlying this scroll could have come directly from egypt he sees some lines of connection between the essenesespenes and alexandrian jewry

other examples of the egyptian textual tradition at quaranqumran are an exodus manuscript 4qex a deuteronomy manuscript that shows parallels and superior readings in passages from deuteronomy 32 4qdeutq4qdeut1 and agreements with certain LXX editions in jeremiah 4qjer4qjerb and leviticus 4qlev4qlevd

A problem with parallels in the LXX is its confusing evolution from the time of its alexandrian origins the LXX is thought to have been initially translated in the yd to

2and2nd centuries BC it is the earliest oftranslations of the old testament it is attested by many ancient manuscripts during the course of its evolution many attempts have been made to revise the greek toward the original hebrew between the original production of the LXX scholars dispute ifthere was just one and the greek versions ofthe and2n12nd century

AD were two early revisions

1 proto lucian I1ist cent BC this revision shares characteristics of the lucian

revision of the fourth century AD

cross says that the proto lucian represents a sporadic correction of the old greek

cross the ancient library of quaranofqumranqumran 141

13 toward the palestinian text family

2 kaige recension so called because ofthe translation ofthe hebrew gam to the greek

kaige A revision in the late ist century BC or early Iist1 century AD ofthe old

greek toward the proto masoretic the kaige recension influenced all three 2and2nd

century AD revisions of the greek old testament that the LXX was adopted by christianity is reflected in new testament citations of greek old testament prophecy As a result the jews began to look upon the LXX with suspicion the second century AD saw three rival versions ofthe greek old testament each with a different relationship to the original LXX

1aquilaaqullaaqulia1aquiladaquila 125150125 150 AD A jewish proselyte and disciple of rabbi akiva

his revision was characterized by extreme literalness in the exact rendering of the

hebrew it was intended to be a teachers book

2 theodotiontheodocionTheodotion 2and2nddcenturycentury AD a little later than aquila he used greek more freely

and his revision was popular with the christian church his book of daniel

replaced the churchschurche in the original LXX

3 symmachusSymmachus later 2and2ndd century AD he was the most gifted in the use ofthe greek

style he used idiomatic greek and tended to paraphrase his revision has been

called elegant compared to aquilas monstrosities he influenced Jejeromesgeromesromes

latin vulgate 11

by the end ofthe second century AD there were four rival versions of the LXX the original and these three revisions origen a native ofegypt who settled in ceasariaCeaceasareasarea

11 brotzmann 757775 77

14 attempted to end the confusion by compiling a six columned version ofthe LXX paralleling the available versions and adding his own revision the columns were 1 original hebrew 2 transliteration ofhebrew to greek 3 aquila 4 symmachusSymmachus 5 brigensorigensOrigens version with symbols marking the additions or deletions that were corrected to the hebrew and 6 theodotiontheodocionTheodotion this hexapla which required 6500 pages and 15 years to compile was never copied in its entirety and eventually added to the confusion

two other revisions that influenced the LXX were lucians ca 311 AD conflated to the LXX and hesychiusHesyhesychius5chiuschlus ca 300 AD reflected in the codex vaticanusVaticanus

recovering the original ofthe LXX is complicated by the mixed nature of surviving manuscripts no single uncial ath44th to 8ath8th cent manuscripts exclusively reflects the three editions ofthe early 4ath4th century AD this leaves scholars with a major task of searching out original readings in order to move from the great uncials vaticanusVaticanus sinaiticusSinaiticus and alexdrinus back to the texts ofoforigenorigen lucian and hesychiusHesychius once these texts have been established attempts can be made to penetrate further back to the original LXX

ellis brotzman reaches the following conclusions about current LXX research before the LXX can be used to assist textual criticism of the hebrew text scholars must carry out textual criticism ofthe greek old testament he sees the following difficulties

a the LXX is notorious at translatingmistranslatingmis technical terms in psalms superscriptsuperscriptionsions b there is variation from book to book in the quality of translation or even in the same book c there is possibly a different understanding of hebrew vowel tradition

15 d there are incidents of different word division from crowding in the hebrew vorlage e certain translators did their work more freely than literally 12 however the tendency to dismiss the greek versions of the OT because ofthe chaotic nature of their histories should be resisted in favor of evaluating comparisons on a case by case basis insights can be gained as to the origin of certain passages in the OT with the help of the greek versions moreover the LXX faithfully reflects a conservative hebrew textual family more conservative than the masoretic babylonian family which is marked by editorial reworking and conflation the secondary filling out of names and epithets expansion from parallel passages and even glosses from biblical passages outside the book 13 palestinian family

cross believes that the palestinian family is characterized by conflation two readings combined into one glosses scribal insertions synoptic additions and other evidences of intense scribal activity and can be described as expansionistexpansionisticic the palestinian family is reflected in the samaritan pentateuch which separated from the common palestinian text no earlier than the Hasmonhasmoneanhasmonaeanean era ca 150 BC this family is characterized by the occurrence of major harmonizing elements such as phonological changes linguistic corrections and sectarian changes the samaritan pentateuch is

12t711ellis brotzmann textual criticism odtheofthe bible 79 F M cross jr the contribution ofthe quaranqumran discoveries to the study of the biblical text in quaranqumran and the history oftheodtheof the biblical text ed frank A cross and Shemaryashemaryahuhu talmon cambridge harvard university press 1975 279

16 identified by two major changes in the text one is the designation ShechemofofshechemShechern as the

place to build an altar the second is the use ofthe past tense has chosen shechem in place of the future will choose jerusalem in reference to this central shrine

the Samarsamaritanssamaritanaitans claimed israelite roots and traced their origin to the captivity of the northern kingdom ofisrael the samaritan pentateuch became known in the west in

1616 AD when a manuscript was discovered by pietro deliadelladeila valle in damascus in

1815 wilhelm Gegeleniusgeseniussenius published his study ofthe samaritan pentateuch and concluded

that it had no value for recovering the original text ofthe old testament however in

1915 paul kahle argued for a more positive evaluation ofthe samaritan pentateuch

with the discovery ofthe quaranqumran scrolls the value ofthe samaritan pentateuch became

even clearer 14

the samaritan pentateuch

scholars cannot agree upon when the Samarsamaritanssamaritanaitans emerged as a separate sect

along with their writings james D purvis sets forth the following traditional theories

1 the Samarsamaritanssamaritanaitans themselves believe they are a perpetuation ofthe ancient israelite faith

as it was practiced in the pre monarchal period at shechem and that they are the only true

pure blooded israelites

2 orthodox judaism claims that samaritanism is a heresy derived from a corrupt

yahwism which developed in northern palestine after the assyrian conquest in the ath8th

14alakeWaltkealtke samaritan pentateuchabdpentateuch ABD 932

17 century

3 the Samarsamaritanssamaritanaitans broke away from the jews in the persian period based on passages of ezra nehemiah collated with writings from josephus

4 josephus own view that the samaritan schism occurred in the early greek period if samaritanism took definitive shape in northern palestine at an early period why is its primary religious authority the pentateuch whose final form and canonicity were established at a comparatively late date in audaeanjudaean circlescircles1515 perhaps the premise that the pentateuch was canonized late could be suspect given this claim that the Samarsamaritanssamaritanaitans revered it as their complete book of scripture very early in their tradition

the palestinian and egyptian families are closely related cross explains early exemplars of the palestinian text in the former prophets and pentateuchal texts which reflect an early stage of the palestinian tradition so nearly merge with the egyptian that we are warranted in describing the egyptian text type as a branch of the old palestinian family 16 however this range of agreement between the egyptian and palestinian text fluctuates rather widely in different biblical books cross states

in the pentateuch it is only in the earlier stages ofthe palestinian text that there is a real convergence of the two traditions suggesting that the egyptian text separated relatively early no later than the fourth century BC from the main palestinian stream hiin samuel the two families are much more closely related suggesting that the archetype ofthe egyptian text split off no earlier than the fourth century in jeremiah on the other

james D purvis the samaritan pentateuch and the origin oftheofodthethe samaritan sect cambridge harvard university press 1968 93

617612rankfrank M cross the contribution of the quaranqumran discoveries to the study of the biblical text in quaranqumran and the history odtheof the biblical text ed frank A cross and Shemaryashemaryahuhu talmon cambridge harvard university press 1975 283

18 hand the egyptian text is to the farthest degree unrelated requiring a special explanation namely that the text of jeremiah at home in egypt derived from a time near or before the beginning of the special development of the palestinian family thus in the fifth or even the sixth century BC in isaiah or in certain ofthe later books where the egyptian tradition is virtually identical with the palestinian we are led to conclude that the hebrew text underlying the old greek separated from the palestinian quite late or indeed that a palestinian hebrew manuscript was used for the greek translation n according to cross by far the majority ofthe hebrew witnesses from quaranqumran belong to the palestinian family the evidence for the identification of the palestinian family is most easily delineated in samuel the three manuscripts of samuel from cave IV contain a single textual tradition babylonian family

according to cross the babylonian textual family evolved separately with the jews who stayed in babeloniababyloniaBabylonia after the exiles returned in the latter half ofthe sixth century BC it may have come back into palestine as early as maccabean times mid 2and2nd century BC by the first century BC or the early first century AD it became accepted as the official form ofthe pentateuch and the formerfortner prophets within jewish scribal circles the babylonian text type when extant is a short text known only in the pentateuch and formerfortner prophets it was apparently not available in the case ofthe latter prophets so the palestinian text type was adopted for these books in the pentateuch it is a conservative often pristine text which shows relatively little expansion and a few traces ofrevision and modernizing in the books of samuel however it is a poor text

17tuibid 284

19 marked by extensive haplography accidental omission of letters or words and corruption 18 this accepted standard text replaced the other families except as they were reflected in the septuagint and the samaritan pentateuch and would later be called the masoretic text 19

cross assigns a family to babylon with several lines of argument it is a distinctive text type distant from both the egyptian and palestinian families it must have arisen in isolation cross observes

on the one hand it cannot have arisen in a late eclectic recension to judgeludge from the pattern of its superior readings this would be too much to ask of the text critical skills ofthe rabbis on the other hand it is not a text drawn from a single or several old manuscripts so archaic as to escape or predate the development ofthe palestinian and egyptian families it is a text type with a long independent history to judge from its special set of secondary readings since we know the textual families ofpalestine and egypt we must look elsewhere for its locality most naturally to babylon 20 this text family does not appear at quaranqumran its traits appear only in the pentateuch and the former prophets and in later witnesses for instance these texts are not found inscribed in palaeopalado hebrew script or in the orthography developed in palestine in the maccabaean era 21 its orthography is not early and was probably first established in the third century BC this text was evidently chosen in the time ofofhillelhillel as the textual base ofa new revision ofthe septuagint and by the end ofthe ist century AD it had become

ibid81bid

191bidigi191bidibid 27980279 80

cross quaranqumran and the history of the biblical text 27980279 80

2ibidbibidibid 287

20 dominant or standard as evidenced by finds from masada murabbaat and the nahal hever where its version was used exclusively summary of cross views

to summarize cross views we may categorize all biblical texts into three textual families

1 palestinian a majority ofmanuscripts at quaranqumran the samaritan pentateuch

2 egyptian a few scrolls at quaranqumran and all ofthe old greek and septuagint texts

3 babylonian the masoretic text none ofthe manuscripts at quaranqumran but all of the

scrolls at sites other than quaranqumran in the audaeanjudaean desert masada murabbaat nahal

hever cross believes that any reconstruction ofthe history ofthe biblical text before the first century AD must observe this evidence the locality of text types the limited number of distinct textual families and the homogeneity ofthese textual families over several centuries

croisscrosss explanation of the history of the old testament text is not shared by either

Shemaryashemaryahuhu talmon emanuel tov or eugene ulrich

21 Shemaryashemaryahuhu talmon

Shemaryashemaryahuhu talmonssalmonsTalmons view is that the three surviving hebrew texts are a result of social factors talmon stresses the probable existence of many more text types than three he does not see the neat text types or families that cross and others have been seeing but rather points in different directions both textual and sociological textually talmon erases the false line between authors and copyists he says that in ancient hebrew literature there are no hard and fast lines between authors conventions of style and copyists rules of reproduction and transmission 22 he explains the three texts known to current scholarship as those that survived from the larger number that must have existed at an earlier stage 23 from a sociological point of view he also believes that the masoretic text the samaritan pentateuch and the septuagint were simply salvaged out of a much larger variety oftext forms because the rabbis the Samarsamaritanssamaritanaitans and the christians each preserved their own particular collection oftexts while the other rival forms ofthe texts perished with the groups that held them sacred 2414

talmon looks at quaranqumran as an example of a breeding ground of the variants

see talmon the textual study ofthe bible A new outlook in quaranqumran and the history oftheodtheof the biblical text ed frank M cross and Shemaryashemaryahuhu talmon cambridge harvard university press 1975 32425324 25

23n23ibid

241bid24tkibid

22 that crop up in the extant witnesses to the text of the bible to hold up the masoretic text as the standard and all other texts as deviations is often the practice of scholars today 25 the fact that differing versions ofthe same text coexisted in the quaranqumran community and that no attempt at the suppression of divergent manuscripts or of individual variants is evidence that there was no notion of a textstextustextns receptusreceptus at quaranqumran even the corrections in some of the manuscripts were sometimes corrected to favor the masoretic text and sometimes to favor the septuagint talmon believes that this liberal attitude toward differing textual traditions was prevalent also in normative jewish circles ofthe second and first centuries BC according to rabbinic testimony the

model codices that were kept in the temple precincts not only exhibited divergent readings but represented conflicting text types 26 talmon states that genetically the biblical texts from quaranqumran are jewish they became sectarian7 in their subsequent history 27

because the texts at quaranqumran were most likely written in palestine and a majority if not all copied at quaranqumran and within a time span of about 300 years 250 BC to 50

21cecf E wurtheinWurthein the text ofthe old testament grand rapids winwm B eerdmans publishing co 1995 116 wurtheinWurthein believes that as a general rule M is to be preferred over all other traditions whenever it cannot be faulted either linguistically or for its material content unless in particular instances there is good reason for favoring another tradition he believes that the masoretic text has repeatedly been demonstrated to be the best witness to the text any deviation from it therefore requires justification

21sS talmon the three scrolls ofthe law that were found in the temple court textusrextus 2 1962 142714 27

21sS talmon aspects ofthe textual transmission of the bible in the light of quaranqumran manuscripts in quaranqumran and the history oftheofodthethe biblical text 227

23 AD their textual diversity shows that there were many textual traditions running concurrently we see a vertical cross section view ofthe bible text in which are reflected various chronological layers and geographical or social strata traditions 28 talmon also views the scribal practices at quaranqumran similar to those generally prevalent in jewry of the second commonwealth this is easily proved from the fact that the sectarian scribes in many details followed rules which tally with those laid down by the rabbis for torah scribes ofthe normative community there is nothing specifically sectarian in the external appearance ofthe quaranqumran scrolls nor in the scribal customs to which their copyists adhered 29 this view directly opposes tovskovs who believes that all manuscripts copied at quaranqumran are in a unique and distinctive style or practice

talmon explains that individual textual variants and groups or types ofvariants are derived from divergent pristine textual traditions eventually as each group adopted their particular text and it was established as the official standard new copies would be based on this official textusrextus recepreceptustus and over the course of time earlier nonstandardnon standard manuscripts would also have been emenderemended to conform to it divergent texts would have been suppressed and taken out of circulation As a result the later the witness the more was its conformity to the official text however in talmonssalmonsTalmons view it does not follow that the earlier and more divergent text was necessarily a more accurate text because variants crept in immediately to any copied text there are no pure texts aside from the authors autograph he observes the fact that there is not available to us today and in his

ibid

291bidibid 96

24 view never will be one single verse of ancient literature written by a biblical author or by his contemporary or even by a scribe one or two generations removed from the original not one manuscript is without faults and every one exhibits errors that have crept in over many generations of copying 30 summary of talmonssalmonsTalmons views to summarize talmonssalmonsTalmons view of old testament textual evolution

1 the three local texts hypothesis cannot satisfactorily explain the restricted plurality of

text types at the end of the pre christian era

2 the extant text types must be viewed as the remains ofmany various textual types

transmitted through the centuries rather than as witnesses to solely three archetypes

3 all manuscripts that can be affiliated with each other are considered as one composite

witness some textual families have disappeared over the centuries

4 the preservation of a text tradition depends on its acceptance by an integrated body 17

A hallowed or canonized text form accepted by a specific group has an integrating

affect

5 the masoretic text became the standard version ofthe synagogue the samaritan

pentateuch gained authoritative status in the samaritan community the greek version

was hallowed by the christian church

6 quaranqumran had a variety of adherents from different parts of palestine their community

OSS talmon the old testament text in quaranqumran and the history ofthe biblical text 4

25 was too varied and too short lived to have established a gruppentexfGruppengruppentexttext or

canonized text 31

7 earlier manuscripts exhibit more divergent readings but do not necessarily reflect any

texts that are in a more accurate or pure form

8 there are very few instances oftextual errors and divergences that affect the intrinsic

message ofthe text most differences are of a linguistic or grammatical nature

cross would most likely assign text types lost down through time to one ofthe three families he believes there is just not enough divergence in the text to warrant more families than these three

Shemaryashemaryahuhu talmon the textual study ofthe bible A new outlook in quaranqumran and the history of the biblical text p 326

26 emanualtovEMANUAL TOV

emanuel tov acknowledges the progress in biblical textual criticism made by searching for groups or families oftexts like talmon he does not see the neat text type or families oftexts that cross is seeing but that the three currently known text forms should be seen as three surviving texts and not as recessionsrecenrecensionssions or text types 32 he agrees with talmon in part however unlike talmon he does categorize texts into types including the three similar to those of cross with two additional categories he sees five groups oftexts evident at quaranqumran

1 texts unique to quaranqumran

tov sees two main systems of orthography at quaranqumran manuscripts written in the quaranqumran practice and manuscripts not written in this system the quaranqumran practice refers to a scribal practice in which manuscripts were copied by the covenantcovenantersers themselves this scribal praticegratice is visible in all the texts biblical and non biblical copied by this group tov indicates that this tradition does not reflect a practice of precise and conservative copying but rather a popular or vulgar one he explains that in many ways this was a palestinian scribal system but it would be misleading to call these texts palestinian for that would imply that there are no other palestinian texts calling it

tov A modem textual outlook based on the quaranqumran scrolls hebrew union college annual 53 1982 11

27 sumranoumranquaranqumran practice implies that this orthography was not used elsewhere in palestine 33 the scribes of this practice probably copied from proto masoretic texts

this quaranqumran practice is very full with the addition ofmany matres lectionlectionisis the adaptation ofunusual forms to the context frequent errors numerous corrections and sometimes negligent script cross describes this orthography as baroque19 in style but calls these scrolls palestinianpalestinian3434 tov also views morphological differences as a distinct characteristic ofthe quaranqumran practice tov emphasizes that the use of matres lectionlectionisis is not an absolute indication ofthe date ofthe composition of a biblical book but only the time of its last copying this scribal practice comprises 20 percent of the quaranqumran biblical texts

2 proto masoretic texts

tov defines proto masoretic as earlier forms ofthe masoretic lacking the later vocalization and accentuation they have no special textual characteristics beyond their agreement with M 35 this group is essentially the same as cross babylonian family while tov believes that 60 of the biblical texts at quaranqumran are proto masoretic cross believes a majority oftexts at quaranqumran are palestinian

33tovtov textual criticism ofthe bible 108

34ibid

35ibid 19

28 3 pre samaritan texts

these texts reflect the characteristic features ofthe samaritan pentateuch

harmonizing additions within exodus and harmonizing additions in exodus and numbers taken from deuteronomy without its ideological passages they are best represented by 4qpaleoexor4qpaleoexod1 and 4qnum4qnumb tov believes one ofthese texts is the basis for SP these along with the category 4 comprise 5 ofofqumransqumransQumrans biblical texts

4 prototypesproto types of the old greek

this category is essentially the same as cross egyptian family however tov believes there is not enough evidence for speculating on the internal relation between the texts which are close to G in any event they should not be considered a group im36 they do not exhibit close knit ties in the same way as the proto masoretic group or the

samaritan group tovskovs belief that the vorlage ofofgoagG was a single text is opposed to the view of cross and others who believe G could have come from a plurality of sources this colors his criteria for defining this group these texts are merely individual copies that happened to be close to the hebrew text from which G was translated

5 non aligned texts

tov sees many non aligned texts at quaranqumran he defines non aligned as texts that are not exclusively close to any one of the texts mentioned above and are therefore

considered non aligned that is they agree sometimes significantly with M against other

361bid36nibid 116

29 texts or they agree with SP andor LXX against other texts to the same extent they ftuatuthermorethedmorefurthermore contain readings not known from one ofthe other texts so that they are not exclusively close to one of the other texts or groupsgroups3737 he has explored the possible existence of other textual groups among the manuscripts found at quaranqumran we should also be open to new types of clusters that is groups oftexts reflecting characteristics not known previously 38 he asks why should the quaranqumran texts be compared at all with these three masoretic samaritan septuagint textual entities I1I have tried to show that these entities are not the main texts ofthe OT as they have often been called in the past nor do they represent three text types or recessionsrecenrecensionssions as is usually claimed 39 these non aligned texts include 404qisa 40x14qxip 4qian4qdana I11 qpaleoleviqpaleolev8I1 even more independent are the following texts 40004qde4 4qjosh4qjosha 4qjudga and sqdeut5qdeut 4qsam40 is in a special place because it is closely related to LXX but reflects independent features as well tov believes that there may have been other texts that were better or more original than those we have today 40 because we do not know ofthese other better texts we are left to compare the quaranqumran texts to the three main texts remaining

some of tovskovs groupings overlap cross definitions which are broader and more

emanuel tov groups of biblical texts found at quaranqumran time to prepare the way in the wilderness devorah dimant and lawrence H schiffman eds leiden EEJJ brill 1995 ibid

391bidibid

the question of what criteria to use to define a better or more original text is discussed in chapter of this thesis

30 inclusive many manuscripts in each grouping ofoftovstovskovs could be included in cross palestinian text family summary of tovskovs views

1 he has outlined five categories oftexts proto masoretic texts close to the vorlage of

the old greek pre samaritan texts written in the quaranqumran practice non aligned

texts

2 he provides a category for unexplained readings

3 he is more willing to say we dont know when something is unexplained

4 he espouses the possibility that better or more original texts exist

5 he outlines clear categories of variants

6 he believes that even minor variants can be significant

31 eugene unulrichich

eugene ulrich writes that tov may turn out to be too reductionist in denying discernible text types he does currently recognize two types oftextual groupings texts that show variant literary editions of a given book and texts that are aligned with the MT splxxornone41SP LXX or none

eugene ulrich has proposed an alternate model for understanding the history of the biblical text at a conference arranged by talmon in 1988 he proposed

a theory of successive literary editions as a model for tracing and classifying the development ofthe biblical text of the various books and he has tried to refine the model during the intervening years the heart ofthe theory is that the main lines in the picture ofthe history ofthe biblical text are formed by the deliberate activity of a series of creative scribes who one after another in different eras for different reasons produced the new literary editions ofthe books or passages ofthe bible 42 he explains that new problems or possibilities were probably the catalysts for such new editions this happened repeatedly for virtually all books ofthe bible from the earliest formulations of their sources until the roman destruction and the beginnings and early evolution of the christian church in the late first or early second century AD here the process was brought to an abrupt cutoff as the jews and the christians officially sanctioned the accepted biblical books in their specific forms

41tovtov textual criticism 31349313 49 and 11417114 17

ceugene4eugeneeugene ulrich theme scrolls and the biblical text in the dead sea scrolls after fifty years ed james vanderkam 1997

32 ulrich believes croisscrosss local text theory was important because it laid out significant readings and it stimulated the scholarly world to begin thinking about the issue and working toward gradual solution he does not see it today as a fully satisfactory approach to describe the evidence why are some biblical books from the palestinian tradition alongside the same books from the egyptian tradition at quaranqumran cross would say there is evidence the essenesespenes had contact with alexandrian jewry ulrich wonders if locality teaches us much anyway Is there any causality or connection between a locality and the characteristics of a text type

ulrich believes talmon is correct that there were multiple textual forms in antiquity not just three those three collections oftexts insofar as they pose as textual categories are resulting categories rather that causal categories in other words they are three collections that happened to survive in the end but it is doubtful that they are text types because they were produced by three distinct localities ulrich states

by multiple literary editions I1 mean a literary unit a story pericope narrative poem book etc appearing in two or more parallel forms whether by chance extant or no longer extant in our textual witnesses which one author major redactor or major editor completed and which a subsequent redactor or editor intentionally changed to a sufficient extent that the resultant form should be called a revised edition ofthat text in fact we seldom have more than two parallel forms of subsequent editions of biblical passages but that is chiefly an accident ofhistory and the process I1 am intending to describe was a much richer and more frequent process 43 summary ulrichsofulrichsof views

ulrich the scrolls and the biblical text128

33 1 multiple forms ofthe original hebrew existed various books ofgofoagG far from being

corrupt translations or poor paraphrases should be viewed as generally faithful

translations of ancient alternate hebrew forms oftexts unknown throughout the middle ages but now rediscovered and fragmentarily attested at quaranqumran

2 there is no such thing as a non aligned or independent text we cannot posit M at

the center of our textual thinking tov agrees as far as M is concerned but still uses

the term non aligned

3 there is no such thing as text types or text families but multiple literary editions so

there is really no one text to be aligned with or against

4 orthography was expanding generally in palestine in the latter second temple period

expanded use ofofmatresmatfesmatres lectionlectionisis was the tendency and it would be a healthy

assumption that the practice of introducing matres lectionlectionisis into a text for greater

clarity happened independently oftext type

5 the main lines in the picture of the history ofthe biblical text are formed by the

deliberate activity of a series of creative scribes who produced the new or multiple

literary editions ofthe books ofthe bible these multiple literary editions are evident

at quaranqumran they have been around for centuries in the new literary editions preserved in SP and G or attested in josephus

6 variant text types were caused by revised literary editions 44

44nibid

34 HOW WOULD EACH SCHOLAR VIEW AND EVALUATE A previously UNKNOWN RECENTLY discovered TEXT cross

cross evaluates a newly discovered manuscript according to the number of superior readings it produces ifthis number is significant then the text must be completely evaluated the variants compared to all ofthe extant texts available then the text will be assigned to one ofhis textual families 445 for example the large fragments of hebrew manuscripts of samuel from quaranqumran 4qsama are texts of a type markedly distinct from the traditional hebrew text of samuel but closely related to the hebrew vorlage ofthe septuagint it is a text having integrity though widely at variance with the textusrextus receptusreceptus instead of categorizing this manuscript as a new tradition based on unique readings and alignment with more than one ancient text cross labels it non massoreticMassoretic closely related to the vorlage ofthe septuagint and to the text of samuel used by the chronicler about 400 BC as well as the greek text of samuel used by josephus ultimately he labels this text as belonging to the palestinian family with some correspondence to the greek recension usually called proto lucianicluciania cross employs no

family or category for texts that may have evolved outside the three geographical areas

4145 see FM cross the history ofthe biblical text in quaranqumran and the history oftheofodthethe biblical text p 177

46 ibidTU

35 enumerated in his theory he can identify textual influence taking place across these three families he can identify texts that developed slowly between the fifth century BC and first century BC in communities in palestine egypt and babylon however he makes no room for texts that might have developed away from these geographic areas without influence from these textual families talmon

talmon might view a newly discovered text as one that was lost to us because the religious body or normative community that used this text was also lost to us he would view the text with its variant readings as a legitimate gruppentexte ofthis community and its descendants however he would view this particular version ofthe text whether it was an individual text or an established canon of texts on an equal footing with all the other extant versions ofthese texts

if the newly discovered text is dated and judged to be an early text this factor does not make it more legitimate or authoritative the attitudes and scribal techniques that were prevalent in this normative community must be taken into account when judging how the text was viewed he cites Qumraqumransns various text formations of the hebrew bible and the absence of any noticeable attempt at establishing one universally recognized recension of binding force 47 as an example of sociological factors influencing textual transmission he considers the variants that align with one or another

talmon aspects of the textual transmission ofthe bible 256

36 manuscript as an accepted characteristic ofthis communitys canon even when different manuscripts contradict one another the limited flux ofthe textual transmission of the bible appears to be a legitimate and accepted phenomenon of ancient scribal tradition and not a matter which resulted from sheer incompetence or professional laxity 48

ifthe new text is an early manuscript it might be one ofmany divergent versions ofthis text family all of which were equally authoritative if the manuscript is judged to be late it might be a version ofthe official textusrextus recepreceptustus ofthe particular community from which it sprang it is a version to which all other texts were expected to conform

A scholar must turn to the earliest sources available for information about a text not to find an accurate version ofthe text but to leamlearnabout and trace the history of the text

in talmonssalmonsTalmons view within the manuscripts of a communitys accepted textusrextus recepreceptustus errors and textual variants affect the intrinsic message of the text in very few instances in most cases textual differences are of a linguistic or a grammatical nature which resulted either from the unpremeditated impact ofthe linguistic peculiarities of successive generations of copyists or from their intentional attempts to adjust the wording of scripture to changing concepts of linguistic and stylistic norms 49 in other words the variants apparent in manuscripts of the masoretic tradition dont affect the meaning of the text talmon would say the same about the samaritan tradition the fact that these two textual traditions contradict one another in many passages does not

448 talmon the textual study ofthe bible A new outlook 326

S talmon the old testament text in quaranqumran and the history oftheodtheof the biblical text 4

37 dimmishdiminisheach ones legitimacy each texts legitimacy lies in its acceptance by its respective religious community if a new text appears it might fit into an already established textual family or it might be an official text of an unknown textual family but it cant be a more authoritative accurate or pure text than any other official text from another family ulrich

to evaluate a newly discovered biblical manuscript ulrich believes as does talmon that we should never assume that any particular text encountered is a pure form ofthe literary edition or text type individual variants arise spontaneously or influence other texts ad hoc without regard to literary editions 50 ulrich would focus on deliberate scribal activity in this discovered text scribes were purposeful in their textual emendations any text discovered along with its variant readings is always a revised edition of an earlier tradition A revised edition of a literary form of a biblical text that eventually becomes accepted and canonized is an intentional reworking of an older form ofthe book for a specific purpose ulrich would determine which literary form and from which community this new text originated ulrich does see the importance ofdiscerning variant editions

ulrich carries on where talmon leaves off he sees the religious community behind their sacred texts and takes us a step further in identifying stages of development each community had official texts these texts were transmitted by the scribes of this

ulrich51uirich multiple literary editions 84

38 community thus becoming a moment in the development of each text the cutoffcut offpoint where the text was frozen for each book and in each religious tradition is arbitrary or accidental thus there were multiple editions of some perhaps many of these sacred workworksandworkhandworkssandand unless we have indication to the contrary we must assume that just as today

it was the sacred work or book that was important not the specific edition or specific wording ofthe work 51 it is the book not the specific textual forms ofthe books that were canonical ulrich identifies contrasting text types based on variant literary editions these variant literary editions are determined by a series of individual variant readings shared by closely related manuscripts 52 he employs the following terms and categories tewfamilytexttemteW family a small set of manuscripts that display close agreement in idiosyncratic ways text type a large set ofmanuscripts that display general agreement despite differences in details horizontal agreement text tradition a large set of manuscripts that display general agreement despite differences in details with emphasis on development or history of the text vertical agreement text group a general term that covers any or all ofthe above when the evidence is insufficient to use the other terms 53

eugene ulrich the dead sea scrolls and the origins of the bible leiden brill 1999 93

5ibidbibid52nibid 98

13 see eugene ulrich the dead sea scrolls and the origins of the bible leiden brill 1999 95

39 tov

tovskovs theories of textual evolution are best at dealing with a newly discovered ancient text his theories deal with textual variants in a way that can explain unidentifiable readings he provides a category for variants that dont align with any known text he doesnt minimize them and then lump the text in with an already prescribed family text type or community he is more willing to say we dont know tov would first evaluate a newly discovered manuscript by its scribal technique and its textual variants like cross he would categorize this ancient text though he doesnt use the term family tov writes it may be suggested that where such disparities exist geographical separation perpetuated in one center textual traditions that have become obsolete in another or others if this assumption is correct the type of text preserved in a certain geographic environment has little to do with the area itself 54 his categories line up to a degree with cross proto masoretic babylonian pre samaritan texts palestinian texts from the hebrew vorlage ofthe septuagint egyptian however he includes two other categories for texts that dont fit neatly into one of the previous three these are 1 texts produced by scribes at quaranqumran and 2 non aligned texts which do not fit any ofthe other categories iftov defined this manuscript as non aligned it would be similar to texts that are not exclusively close to any one ofthe other three categories and are therefore considered non aligned that is they agree somethcomethsometimesi nes significantly with M against other texts or they agree with the samaritan pentateuch SP andor LXX against

emanuel tov the text critical use oftheodtheof the septuagint in biblical research jerusalem simorsimorltdltd 1997 187

40 other texts to the same extent they furthermore contain readings not known from one of the other texts so that they are not exclusively close to one ofthe other texts or groups 55 unlike cross talmon and ulrich tov leaves open the possibility that a newly discovered text might be outside the realm of alignment if this manuscript has a significant number of variants aligning with other witnesses along with a significant number of unique readings unattested in any ancient witness he might label it non aligned and leave open the possibility that it could be a better or more original text pending further review

to assess variants tov might use the same criteria as that from his study oflxxof LXX in this study tov defines a variant as any detail in a textual source ofthe hebrew bible that differs from a specific form offtofmtofMT this includes differences in complete words consonants omissions additions and transtranspositionspositions he would treat all variants equally with no distinction made between significant and insignificant from translations point of view every difference from the source text could reflect a variant reading originally textual criticism ofthe bible was intended to aid exegesis though it has developed into a branch of study in its own right it can aid the exegete to determine if even minutiae such as an omission or addition of the connective waw or of pronouns may be significant 56

chart B on the following page gives a synopsis of each scholars theories

emanuel tov groups of biblical texts found at quaranqumran7qumran time to prepare the way in the wilderness devorah dimant and lawrence H Schifschirrmanschiffmanfimanmiman eds leiden E J brill 1995

56n16ibid 9

41 CHART B THE STRENGTHS AND weaknesses OF EACH SCHOLARS THEORIES

CROSS THEORY boamBbofmof M isaiah does not fall into one of his three families strengths evaluation of the text according to superior readings assignment of the text to a family oftexts namely palestinian babylonian or egyptian weaknesses text family criteria is too broad leaves a text developing outside the three geographical areas undefined

TALMONS THEORY the methodology does not provide for an early pure text strengths the focus on the normative community that brings forth the text each text is important no matter its superior or inferior readings weaknesses there are no texts better than others textual relativism the argument from silence that there are lost religious communities which produced texts now lost does not necessarily prove the pluriformity oftexts no clear methodology for evaluating variants

ULRICHS THEORY the methodology does not provide for an early pure text strengths the focus on the purposeful intent of scribes in changing the text considers the community from which the text originates identifies contrasting text types in variant literarylitermy editions weaknesses there is no such thing as a text or text type in pure form editions dont matter the sacred book itself is more important than any particular edition ofthe book

TOYSTOVIS THEORY the variant categories and the criteria for non aligned texts predict what is found in book of mormon isaiah strengths five categories oftexts provides a category for unexplained readings more willing to say we dont know espouses the possibility that better or more original texts exist clear categories of variants treats all variants the same no significant nor insignificant variants even minor variants can be significant addresses the issue hebraismsofofhebraisms in textual translations

42 PART 2

the variants in book of mormon isaiah preliminary information on isaiah at quaranqumran

now we again approach the book ofisaiah at quaranqumran isaiah is one of the most richly attested books at quaranqumran the book of isaiah was so popular that 22 fragmentary manuscripts ofthis book have been identified in the collection only deuteronomy and psalms were represented by more manuscripts most ofthese are from cave four A complete text ofthe book of isaiah was found in cave one referred to as the great isaiah scroll the saint marks scroll or I1alsaqlsaiqisa8 it was one of the first scrolls discovered it was transcribed and edited by millar burrows with the help of john trever and WH brownlee and published by the american schools of oriental research in

1950

W F albright was one of the first to draw conclusions from this new isaiah text he viewed the first isaiah scroll as one that supports the theory of a babylonian evolution of the hebrew text he believes that many ofthe older books ofthe hebrew bible were edited in approximately their present form in babeloniababyloniaBabylonia and were brought back to palestine by the returning exiles during the late sixth and fifth centuries BC we now have most striking confirmatory evidence from the first quaranqumran isaiah scroll in this text we have a number of correct vocalizations of assyrianbabylonianAssyrian Babylonian words and

43 names 54 albright maintained that the prototype ofthe first isaiah scroll came from babeloniababyloniaBabylonia probably in the second half ofthe second century BC he believed that the first isaiah scroll was an offshoot ofthe proto masoretic text tradition in babeloniababyloniaBabylonia where it may have developed further for several centuries after the ancestral hebrew text was taken by the returning exiles to palestine this would help to explain some divergences from MT as well as the generally inferior character ofthe text when compared with the proto masoretic ofthe second isaiah scroll which is virtually identical withwithmtMT 55

other scholars since that time have agreed that AlbrightsAlbright 9 s early assessment was wrong and that biseqiseiqisaI1 was a pre samaritan or palestinian text cross believes that aiseqiseiqisa81 is the best known text in the palestinian textual family and specifically the hasmonaean and herodian exemplars ofthis family this particular orthography is fuller in ableneaplene style than in the masoretic text it began sporadically in the third century but was developed systematically in the maccabaean era and reached its most extreme form in the hasmonaean age in this orthographic style every instance of the vowels 0 and u whether long or short is rendered by wawwow the pronominal suffixes and the verbal endings are followed by he aleph follows the endings of words normally ending in 440i 0o or u so reading is easier for people whose first language is hebrew but are not very

54wW F albright new light on early recessionsrecensionsRecensions ofthe hebrew bible in BASOR 140140195527140195527331955 273327 33

5555nibid

44 literate 56 ulrich and talmon agree that the orthography of alsaqlsaiqisa8I1 and many ofthe quaranqumran manuscripts written in ibisplenethisibis plenepiene style is unrelated to its textual character they believe that removing the orthographic factor will unclutter the textual variants tov gives the unique orthography of quaranqumran its own category of study manuscripts written in the quaranqumran practice see below

I1 QIW was copied by a single scribe around 125100125 100 BC corrections continued on the manuscript for the next century afterwards though the consonantal basis for the text is similar to the masoretic there are a few hundred textual variants masoretic orthography is more developed and hence later

since 1950 scholars have seen the need for another transcription which was published in 1999 this transcription was prepared by donald W parry ofbyuof BYU and elisha rimronqimron ofben gurion university A new transcription was needed because of changing views in orthography and paleography in the last fifty years

another large isaiah scroll found in cave one is known as qlsealseIiqisa111 it consists of chapters 106610 66 but it is fragmentary at many points and whole chapters are missing it was published by israeli scholar eleazar L sukenik shortly after I1 QIW lawrence H schiffman gives his views ofthe significance ofthese two scrolls

looking at the two texts we immediately recognize the coexistence of differing versions isaiah B represents a proto masoretic text with only minor variation from the traditional hebrew text as we now know it on the other hand isaiah A represents the sectarian type for it uses quaranqumran linguistic forms and therefore was most probably copied by

anchor bible dictionary the isaiah scrollscrolf 471

45 members of the group 57 he also observes that in addition to these unique forms this text has many linguistic

modernizations forms and words common when it was copied rather than when it was composed as well as simplifications some scholars have concluded therefore that the alsaqlsaiqisa8I1 was intended for study and not for worship and that it represents a sort of common text often termed vulgar

tov categorizes I1 QIW as a manuscript written in the quaranqumran scribal practice

see above tov sees this practice as unique even when compared to the evident full scribal practice in judaism ofthe time these specific features include unique scribal marks the writing of divine names and the use of initial medial letters in final

58 position one ofthe first scholars to analyze the variant readings in I1 QIW was millar burrows he did an initial incomplete analysis of I1 QIW and concluded that several of the above variants and the apparently haphazard nature ofmost ofthem together with the frequent corrections or notations written in above the line suggest that the manuscript was written from dictation 59 he also observes as follows differing notably in orthography and somewhat in morphology it agrees with the masoretic text to a remarkable degree in wording herein lies its chiefimportance supporting the fidelity ofthe masoretic tradition there are minor omissions but nothing comparable with

lawrence H schiffinanSchiffinan reclaiming the dead sea scrolls philadelphia the jewish publication society 173174173 174

see tovskovs textual criticism oftheofodthethe hebrew bible I1iiiili11111 millar burrows variant readings in the isaiah manuscript in BASOR 113 194924194924351949 243524 35 46 those found in the septuagint of some of the books of the old testament 60

Shemaryashemaryahuhu talmon takes issue with burrows on his high estimate of isaiah at quaranqumran as a witness to the text ofthe book of isaiah he believes this reasoning comes too near to juggling the evidence there can be no two measures by which to judge and evaluate this ancient manuscript it is methodically unsound to give credit to quaranqumran isaiah where its tradition coincides with that ofofftofmtMT while condemning it as unworthy oftrust whenever it goes its own way unless its direct dependence on MT or

61 on its prototypeproto type has been conclusively proved talmon characterizes I1 QIW as just one ofthe many coexistent diverse texts of isaiah available at that time in judaism he explains the corrections above the line and in the margins to bring the text in line with the masoretic are not necessarily indicative that M was the standard at the time he cites other manuscripts at quaranqumran being emenderemended counter to the proto masoretic he believes that these texts show that variant readings in the biblical textual traditions were viewed with relative equanimity by those at quaranqumran nevertheless he sees the scroll as

demonstrably faulty in some cases we can observe in the scroll attempts at improving imaginary or real mismisreadingsmisleadingsreadings which the scribe or the copyist found in his vorlage and which often remained unchanged in the MT 62 these are the errors

601bid60tuibid 61 Shemaryashemaryahushemaiyahuhu talmon asiadsia As A witness to ancient exegesis ofthe book ofisaiah in quaranqumran and the history oftheodtheofthe biblical text ed frank M cross and Shemaryashemaryahuhu talmon cambridge mass harvard university press 1975 116126116 126

Shemaryashemaryahu6shemaryahuhu talmon asiadsia as a witness to ancient exegesis ofthe book of isaiah in quaranqumran and the history oftheodtheofthe biblical text 116

47 categorized by burrows mentioned above talmon says that this state of matters does not rule out the possibility that in many individual instances it has preserved readings superior in sense to those offtofmtof MT and textually more original than their parallels in MT frank moore cross believes that all ofthe isaiah scrolls found at quaranqumran belong to a single textual tradition these manuscripts reflects a text at home in palestine cross believes that these isaiah texts are convenerscongenerscongeners ofthe archetype ofofmM ie proto massoreticMassoretic in our terminology

all these manuscripts of isaiah share the expansionistexpansionisticic character of the traditional texts of isaiah jeremiah and ezekiel that is they are marked by conflate readings explicating pluses double readings and like harmonization while the old greek text of isaiah or rather its vorlage belongs to a different textual tradition it is one which is closely allied and shares the expansionistexpansionisticic or full attributes of the proto massoretic tradition it follows that the massoreticMassoretic text is a recension ofthe palestinian text of isaiah As we shallshalishail see the palestinian text was characterized by intensive scribal reworking and expansion especially in the maccabaean era 63 cross explains that most of the manuscripts from cave four must be identified as proto massoreticMassoretic and palestinian in type however there are deviations from this pattern in three groups of manuscripts these are manuscripts of jeremiah from cave four manuscripts ofthe pentateuch from cave four and the former prophets from cave four all ofthese manuscripts bear the marks of a palestinian text but they are not proto massoreticMassoretic 64

the textual character ofthe isaiah manuscripts is seen by ulrich as being very

cross A theory of local texts 330808

641bidibid

48 complex he does not believe that the isaiah scrolls preserve evidence of different editions but the multivalent poetic text shows at a number ofpoints that the LXX faithfully translated an existing hebrew text and was not free if free means tendentious or inventive 65

patrick skehan explains that the scribe who copied the great isaiah scroll was at the same time an interpreter who expanded and modified the text to bring out what he believed to be its meaning this was more of an exegetical process 66

E Y kutscherskutscheraKutschers study of the linguistic background ofthe alsaqlsaiqisa1I1 offers analysis showing a popular version of isaiah reflecting as far as its language is concerned the linguistic situation prevailing in palestine during the last centuries BCE the scribes aim was to make the text accessible to readers whose language was no longer classical biblical hebrew As a result of this scribal practice there arose vulgar texts along with official texts ofthe bible 67

solomon A birnbaum examined the script ofthe scroll in 1949 and concluded that the scroll was not written before the third century BC or after the middle of the first pre christian century more recently scholars agree that it was probably written caca125125

100 BC

65eugene65eugene ulrich the bible in the making in the community ofoftheodthethe renewed covenant edeugeneed eugene wrichulrich and james vanderkam notre dame university ofofnotrenotre dame press 1994 88

M burrows more light on the dead sea scrolls new york 19519588 147

EY kutscher the language and linguistic background of the isaiah scroll jerusalem 1959 ix

49 previous studies on book of mormon isaiah variants

the following scholars have all done variant reading analysis ofbook of mormon isaiah each from a unique perspective wayne ham and gary L bishop were both masters candidates at BYU when they did their research john tvedtnes is currently a researcher at FARMS royal skousen is a professor at BYU and has done word analysis and comparisons ofthe book of isaiah with the same passages in the book of mormon

wayne ham compared the book ofmormon to pertinent passages in the great isaiah scroll septuagint king james version and the masoretic text of isaiah gary bishop did a similar comparison but used the fragments of isaiah recovered from cave four at quaranqumran both wayne ham and gary bishop conclude from their analysis that book ofmormon isaiah follows its own tradition hams objective was to see whether

I1elseqlseiqisa verified the book of mormon text in the instances that the book ofmonmonnonmormonnon text differed from the king james version

bishop finds that of the 52 verses of isaiah from cave 4 that were compared with the book of monmonnonmormonnon the king james version and the book of mormon differ 29 times he does not go into great detail about what this means it is a 54 variation he believes ham was too pessimistic in discounting some ofthe variants where the book of mormon aligned with biseqiseiqisaI1 he concludes concerning the textual differences between the book of mormon and the king james version logic suggests that

50 authentication of book of mormon differences would only be found in a variety of texts

and manuscripts the verification of book of mormon differences would therefore only become significant when all of the various documents are examined collectively and appropriate data are brought together as a unit viewed in concert with this unit of data the confirmations found by ham from I1alseqlseiqisa21 would also become significant 68 john tvedtnes has done a thorough analysis ofthe isaiah variants in the book of monnonmormon his comparisons are done with isaiah scrolls aaa7a and b from cave one the

septuagint the masoretic text the latin vulgate Targumtargumictargumimim aramaic translations

Pespeshittapeshiuttahitta a syriac translation and the book of mormon his conclusions are as follows

1 there is sufficient evidence to conclude that the isaiah text cited in the book of mormon was ancient and exhibited characteristics of the hebrew language which were sometimes lost in subsequent hand copied versions which ultimately became our king james translation

2 the evidence for the authenticity of antiquity of the book of mormon version of isaiah particularly when supported by internal textual evidence should be seen as evidence also for the authenticity of the book of mormon itself 69

my research will be similar to john tvedtnes except I1 will present each variant in

tables with hebrew and greek equivalents from M LXX and Q I1 will also consider

hebraisms restored in book ofmonnonmormon textual variants tvedtnes overlooked 26

variants presented in my analysis

gary bishop the tradition of isaiah in the book ofmormonof mormon unpublished mastersmasterssMasterss thesisbyuthesis BYU 1974

69john69john tvdtnestvedtnes the isaiah variants in the book ofofmormonmormon reprint study aid from FARMS provoproveprovo 19819811

51 royal skousen also analyzes isaiah in the book of mormon as compared to the king james version he reports eight findings

first finding the base text for the isaiah quotations in the book ofmormon is indeed the king james version ofthe bible

second finding the original manuscript for the biblical quotes show that the text was dictated by joseph smith no physical copy was given to oliver cowdery to copy from

third finding the original book ofmormon chapter divisions of isaiah quotations follow a larger thematic grouping not the interruptive chapter system found in the king james bible

fourth finding the original book ofmormon text is closer to the king james version

fifth finding the majority of the differences between the book of mormon text and the isaiah text are not associated with italicized words in the king james version

sixth finding corrections in the original manuscript give very little evidence for the hypothesis that joseph smith altered the text while he supposedly read it off from a king james bible

seventh finding the few isaiah passages that have been quoted more than once in the book ofmormon may provide evidence for helping to restore the original reading

eighth finding joseph smiths new translation7 of the bible used the 1830 edition of the book of mormon as a source for changing some of the corresponding biblical text in isaiah 70 skousen is at somewhat of a disadvantage because he does not read hebrew and therefore cannot determine to what degree the hebrew behind the king james version is altered in each variant

royal skousen textual variants in the isaiah quotations in the book of mormon in isaiah in the book ofofmormonmormon provo FARMS 1998 369390369 390

52 the evolution of book of mormon isaiah

isaiah prophesied for 40 years in jerusalem from the final years of king uzziah until after the assyrian invasion 740701740 701 BC he saw the northern kingdom of israel carried away in 721 BC his prophecies influenced king hezekiah and provided guidance and comfort when assyria attempted to complete their conquest ofisrael and judah

the system in which his prophecies were disseminated to the house of israel is sketchy from references in the book of Iist1 nephi we understand that there were designated record keepers 1 I1 nephi 516 laban kept the scriptural records as well as the genealogical records of his family line see I11 nephi 312 51216512 16 he was a man of authority possibly controlling a small army see I11 nephi 414 1 at the time that nephi and his brothers gained possession of these brass plate records they seemed to contain the most recent pronouncements ofthose prophets operating at the time 1 I1 nephi 320

they contained the record ofthe jews from the beginning even down to the commencement ofthe reign ofzedekiahofzedekiah king of judah and also the prophecies of the holy prophets from the beginning even down to the commencement ofthe reign of zedekiah and also many prophecies which have been spoken by the mouth of jeremiah

1 I1 nephi 51213512 13 the lehiteslekites commenced theirjourneytheir journey ca 600 BC and shortly thereafter returned to jerusalem for these records on the brass plates jeremiah is thought to have prophesied 626586626 586 BC zedekiah was the last king of judah before the babylonian captivity 586 BC the brass plates contained the history ofthe jews and the words ofthe prophets right up until these dates when judah went into exile these

53 facts illustrate some kind of orderly system to collect and disseminate the historical and prophetic record

isaialsisaiahsIsaiahs prophecies were well known and revered in 600 BC nearly 100 years after he uttered them As theme lehiteslekites settled in the new world large passages from isaialsisaiahsIsaiahs prophecies on the brass plates were quoted by nephi his brother jacob the prophet abinadi and jesus christ during his visit ca 34 AD 71 other book of mormon prophets alluded to or paraphrased writings ofisaiah also see mormon 823 moroni

10310311 helaman 820 though it is presumed that the brass plates contained the entire book ofisaiah extant in many manuscripts available today approximately 20 chapters or

13 of the book of isaiah are quoted in B ofmof M

because the version of isaiah that left with the lehiteslekites remained apart from other records ofisaiah in palestine its evolution was separate and distinct from 600 BC on the influence of scribal glosses from other palestinian texts evidenced in many other texts ofthe hebrew bible was eliminated in the promised land 5 the lehiteslekites no doubt transmitted their text of isaiah in a systematic way for 1000 years however the size and homogeneity ofthe lehiteslekitesLehites at least in the beginning oftheir settlement might have influenced the degree to which any ofthe text was corrupted in the book of mormon the prophets themselves kept the sacred records and transmitted them very carefully 72 though the lehiteslekites kept many records both sacred and historical we dont know if there

see I11 nephi 1924 22122 1 2 nephi 64 919 1 118 252511 mosiah 141411 3 nephi 20112011231231

cf I11 nephi 11171 1 17 19iviigl1911 W of M 111 1 mosiah 1116ilg16 255 2820 alma 7272337233723 3 3 nephi 511 2378237 8 mormon 818 1

54 was an established scribal tradition or structure within the nephite or lamanite culture at the disposal of the book of mormon prophets to aid them in transmitting these records and ifthere was a scribal tradition it most likely would have been different than the one that emerged in judaism after the exile when the prophetic tradition ofthe jews waned and the scribal tradition came to the fore with more influence and power variants in book of mormon isaiah

book of mormon isaiah is in the language ofkjvsof KJVs isaiah theories vary as to why this is so most serious students ofthe book of mormon conclude that KJVs isaiah influenced book ofmonnonmormon isaiah somehow but there is no record of or witnesses to how this influence was manifest none of joseph smiths scribes in the translating process tell of him referring to a king james bible as he translated the isaiah passages in the book ofmormon in addition the original manuscript shows that much

like the rest of this manuscript the chapter divisions ofofbofmB of M isaiah follow a larger thematic grouping not found in KJV 73

ofthe 433 isaiah verses quoted in the book ofmormon 216 50 contained

variants and were analyzed in this study there are other verses in the book of mormon

that allude to or partially quote isaiah those verses of paraphrase were purposely not

included so that comparisons could be more exacting in these passages each narrator

nephi jacob abinadi and jesus christ indicates that he is quoting the words of

see royal skousen translating the book of mormon evidence from the original manuscript provoprovoprove FARMS 1997

55 isaiah 74

in these 216 verses were found 370 variants which would indicate that many verses had more than one variant of those 370370119ilg119 variants 30 resulted from either omitting changing or expanding the italicized words usually added by the KJV translators to clarify in english the syntax ofthe hebrew language also many KJV italicized additions to the text were kept ininbofmB of M and sometimes expanded see isa

34 so we see that 251 variants in book of mormon isaiah are not connected to italicized additions these range from small seemingly minor changes such as articles and verb tenses to long and significant alterations in the form and meaning of certain passages interestingly it is the small sometimes inconsequential variants that if taken in the aggregate make an important statement about book of mormon isaiah

see inelneI1 ne 1924192422122 1 2 ne 64911182516491 11825 1 mosiahmoslahmosiahl4l14 1 3neane3 ne 2011 231

56 the variants

in this chapter the book ofmormon variants will be discussed in the following order

A significantsignificantssignificant99 versus insignificant variants

B variants associated with italicized words

QC variants aligned with LXX

D variants aligned with Q

E variants aligned with M

F non aligned variants in the following discussion ofthe variants please refer to the apparatus ofverse comparison and the tables in the appendix

A significant versus insignificant variants

A majority of variants from KJV in book of mormon isaiah that agree with other

witnesses are pronouns conjunctions articles collective nouns and differences in verb tense many of these have been categorized as agreeing with B ofofmM but not necessarily

supporting it because of the nature oftranslating hebrew into greek or english

because there are additional words in greek and english needed to convey the meaning

ofthe hebrew are these words variants from the hebrew or are they support for the

hebrew sometimes the greek or english translation of a particular hebrew passage is

57 fine without these added words see isaiah 315 and isaiah 529

there are 36 variants that partially or fully agree with LXX these are conjunctions articles pluralsingularplural singular variants and verb tenses Q also supports Bbofmboamof M in 28 variants that are mostly agreements in pluralsingularplural singular worlds prepositions and conjunctions usually the wawwow conjunction there are also words in M not reflected in

KJV but evident in B ofofmM see isa 65 917

are these small some would label them minor variants significant though sometimes the addition or omission ofthe hebrew wawwow or greek kai does not affect the meaning of the text occasionally it is apparent that even these insignificant variants can determine a direction in exegetical analysis for example

1 sam 283 M li1ftrimpon ITJWi ldwedw mrinTODamrinTOmoamma D nnTO mcmwnmlal and samuel died and they buried him in ramah and in his city

agu LXX ev APWOML evEV iroxeiITOaeuXEL arroo1xuawrootobtoo in armathaimArmathaim in his city the wawwow before in his city is not translated into the greek this could be an indication that the translators were reading from a text other than M for this particular passage 75 the addition of the waw slightly alters the meaning of the text and opens up a question as to whether the text is referring to more than one city

in our study a seemingly insignificant variant of verb tense can change the

see tovskovs explanation in the text critical use oftheofodthethe septuagint in biblical research jerusalem simor ltd 1997 9

58 meaning in an exegetical analysis for instance isaiah 310 M 213zirn p4nsppansns inri73k KJV say ye to the righteous that it shall be well with him

B of M say unto the righteous that it is well with them

though the tense ofthe verb toto be not explicitly in the hebrew is implied one can see that whether the righteous will be well now or in the future is a significant difference in meaning

B variants associated with italicized words

book of mormon has 119 variants associated with KJVs italicized additions to the text that is approximately 33 of the total 370 variants italicized words are usually necessary to make the hebrew thought complete in english however sometimes a passage can make sense but realize a slight difference in meaning when the italicized words are omitted in these variants the italicized words are either changed to other words expanded to include extra words or omitted altogether there are 51 variants in which the italics are replaced with other words

9 variants in which the italics are kept and other words are inserted before or after them and 59 variants in which the italicized words are omitted the following is an example of an omitted italicized word

59 isaiah 48 8 M pm K TKD 03 488 73tnI1 mud tmind T T KJV yea from that time that thine ear was not opened

B of M yea from that time thine ear was not opened the difference in the meaning ofthis sentence is apparent when the italicized word

thatthac is omitted

when italicized words are omitted from the text how much does the meaning of the passage change for example isaiah 314 M mvinnnqa H HTSntynry qisnM 01113 T arrlnrrlT nn cisnV11V q3 7 KJV for ye have eaten up the vineyard the spoil ofthe poor is in your houses

LXX iitupoatevemplgate TOtopTOVV a41te16v&aurrexowd 401901goiUOD kal I11 apmytip1tfxy1a tooTODMW 1ttgxofHWOV I1 L otkolq EVkv tdtotTOL olicok ii5vulavU lwv ye set my vineyard on fire and why isis the spoil of the poor in your houses

B of M for ye have eaten up the vineyard and the spoil ofthe poor in your houses

if the italicized words are removed from kivKNKJV and LXX we are left with andandt katkalkix L in

LXX and B of A this small conjunction alters the idea ofthe verse Is just the vineyard eaten up or is the spoil in your houseshoused eaten up as well the following is an example of an italicized word that was retained ininbofmB of M and other words were inserted before andor after the italics isaiah 65 M K KJV woe is me

B of M woe is unto me

60 in this particular verse Bbofmboamof M reflects the hebrew by translating tat51 as unto me rather than just me in M and LXX

QC variants supported by LXX

the LXX text used in this study was alfred rahlfs Septuaginta stuttgart germany Wurtembergwurtembergischeische bibelanstalt 1965 tov as a foremost scholar on MT and

LXX comparisons believes that the best reconstructions ofthe original text of the LXX derive from the rottingengottingenGottingen school as reflected in rahlfs Septuagintseptuagintaseptuagintala he writes the editors ofthese volumes reconstruct what appears to them to be the archetypal form of a given translation by using all available sources for the text ofthe LXX greek manuscripts biblical quotations in the church fathers and translations ofthe LXX 76

in this study LXXLYXLYX supported 29 variants ininbofmB of M isaiah LXX agreed with but did not necessarily support boffinbofminB of M in another 37 variants also there were 11 variants in which LXX along with M andor Q supported bofmboamB of M against KJV these are the result of omitted italics iftaken together that is 30 of the variants in which LXX is involved directly or indirectly those variants in which there is agreement with B ofofmM but not necessarily support must be judged individually to see ifthere is merit for support ofofblofbB ofmof M refer to the appendix for examples of LXX agreement but not necessarily support for B ofmof M

emanuel tov the text critical use of the septuagint in biblical research jerusalem simorsimorltdltd 1997 12

61 examples ofoflxxLXX support isaiah 610 M h kam nat7 T aiT T KJV and convert and be healed

LXX kalkaikeikotikoclKOCI Eerlotpiighv1tlotpe WOLV kalkaiKA lafoailaooaiL 0co011m autoreautoueOCUTOD and be converted and I1 should heal them

B of M and be converted and be healed the greek epistrepho to turn about is in the subjunctive mood a sort ofpleading command and the aorist passive tense book of mormon also has a passive verb Ms

217i31 is not passive but active this verb whether in hebrew english or greek takes on rich meaning for this particular passage when presented in a passive form 3ltf217i is to turn to turn back or to repent it is used when referring to israels covenant community turning back or returning to god in a passive form it connotes a picture of the person repenting allowing a force outside himself to enter in to affect the change being converted or being turned back to god I1 would judge LXX and bofmtoB of M to be the superior reading ofthe verb in this particular verse

M mm micyl IM isaiah 143 I1 mn dt5 T T KJV in the day that the lord shall give thee rest

LXX ev TO fapy114epoccapy kiviakivi3kecvnkevvn dha&voomwelrowet aeOE 06 beoqcbc4 in that day that the lord shall give thee rest

B of M in that day that the lord shall give thee rest the greek demonstrative pronoun EKIVTkeuKEL vi1.1 that refers to something very specific that is discussed or known of somewhere else in the passage this verse seems to be referring

62 to a specific day that has already been discussed on another occasion or elsewhere in the text Bbofmboamof M and LXX seem to have the superior reading in this verse refer to the appendix for further examples of LXX support

D variants supported by Q

the 22 isaiah scrolls discovered in the judean desert reveal a plethora of isaiah texts they are thought to have been written between about 125 BC to about 60 AD 77 according to tov the great isaiah scroll is unique because it is written in the quaranqumran practice with variations in spelling and other scribal emendations virtually throughout

see p 17 above however abegg flint and ulrich believe that thorough studies of all the manuscripts have shown that while there are many variants between the manuscripts most of these are minor the few other major variants most likely may be attributed to the carelessness of the scribe at quaranqumran these ancient witnesses from the judean desert preserve only one edition of this book there are no consistent patterns of variants or rearrangements from scroll to scroll 7178 of the verses studied here that contain variants between the KJV and book of mormon isaiah the quaranqumran practice spelling style played a part in just one comparison see isaiah 93 below

twenty eight variants were found to involve support from Q in 20of20 ofthose Q

M abegg jr P flint E ulrich the dead sea scrolls bible harper collins new york 1999 267

7ibidbibid78tkibid

63 supports B of M against M and 8 give support in conjunction with M against KJV 79 all of these variants are small one or two words in each case but are not insignificant for instance isaiah 93 M rinmrn ri trnluniun vhg nnqhT I1 I1 KJV and not increasednh the joy

Q nnatinrimmenrimmun rlnnnnanalnannan72 n whalxl you have increased its joy

B of M and increased the joy this variant illustrates that Q and Bbofmboamof M have the superior reading the hebrew

deanlocanocanwean be spelled three different ways 1 kak59 meaning not or negating the verb 2

I1 meaning to him for him or expressing possession 3 btlib the spelling of the first two in the quaranqumran practice or full plene spelling in this verse there is confusion as to which word is meant the context ofthe verse seems to indicate that jehovah has or will increased the joy to the nation the negated verb in KJV appears to be an incorrect translation ofthe hebrew 10lo

interestingly 19 other variants align with the translation ofaofqof Q used in this study the dead sea scrolls bible martin abegg jr peter flint and eugene ulrich eds aside from just eliminating KJV italics this observation has no bearing on my conclusion but is an interesting aside as we consider modem translations of ancient texts these editors translate Q differently than KJV of course and in these instances they choose forms that align with B ofmof M

64 isaiah 537 M rarp andmndnner1 yh91 KJV so he openeth not his mouth

Q irra nna yhmilmii he did not open his mouth

B of M so he opened not his mouth this phrase from the suffering servant passages ofisaiah has an imperfect verb while the bofmboamB of M variant has the verb in perfect or past tense KJV has almost every verb of chapter 53 other that this one in past tense the underlying hebrew verbs are almost all in perfect or waw consecutive imperfect Q has the verb in perfect tense similar to B of

M this verb in M goes against the pattern could it be in this verse that bofmboamB of M and Q came from a text other than the one M came from the meaning of the passage is altered slightly when the tense is changed was it that the suffering servant opened not his mouth at that the time that he was suffering or does he continue to this day to

openethop61openetheneth not his mouth ifwe interpret this servant to be the messiah these passages are written in prophetic and poetic modes and are subject to wide interpretation verb tenses can become significant in exegetical analysis Q supports M in a majority ofboflofbB of

M variants however there appears to be enough correlation 28 variants out of 370 or

12 to show alignment with Q in B ofofmM

E variants supported by M

most of the support from M comes from added italicized words in KJV when these italics are omitted the verses align with B ofofmM this occurs in 52 variants in the

65 king james version of isaiah occasionally M is not translated accurately there are 26 verses where the underlying hebrew supports Bbofmboamof M against KJV here are some examples isaiah 97 M att mltjl0 KJV and peacefttthere shall be no end

B of M and peace there is no end the literal rendering ofthe hebrew agrees with B ofofmM however it must be remembered that in hebrew poetry verbs can be translated according to a pattern originating at the beginning ofthe verse to keep the ideas consistent

M isaiah 917 jimITn to KJV for everyone is an hypocrite

B of M for everyone ofthem is a hypocrite the singular masculine suffix after 73 everyone or all translates as all of him or in english the collective singular all ofofthemefthemthem could work bofmboamB of M reflects the better translation of the hebrew isaiah 1011 M rrzsrlT V KJV tland her idols B of M and to her idols the particle preposition 7 to is in the hebrew and reflected in bofisbofmsB ofMs translation

F non aligned variants

book of mormon isaiah has 150 non aligned variants these are passages in

66 book of mormon isaiah that differ from KJV and do not align with M LXX or Q I1 have divided these non aligned variants into three sub categories

1 italicized association

the first category of non aligned variants are associated with italicized words in

KJV that is they omit KJVs italicized words in a particular verse and insert other dissimilar words or phrases that sometimes expand and change the meaning ofthe verse for instance isaiah 131513-1515 M mucinorrll KJV and every one that is joined unto them

B of M and every one that is joined to the wicked isaiah 504 M nen 11171 npn1 121131 1 nv dpnipaaI WT TT 9pnxWTWI T 7 whT KJV to speak a word in season to him that is weary he wawakenethkeneth morning

B of M to speak a word in season unto thee 0 house of israel when ye are weary he wakethwakeah morning isaiah 1315 appears to be a superior reading because it states exactly to whom every one is not to be joined lest he should fall as it explains later in the verse isaiah

5040 also clarifies to whom this word in season is being addressed 0 house of israel these words replacing the italicized KJV additions expand the verse and slightly change the meaning

2 parallelisms in non aligned variants

the second category of non aligned variants consists of additions in the text ofboflofbB ofmof M isaiah that form hebrew poetic parallelisms in 31 variants the book of mormon

67 restores poetic parallelisms characteristic of hebrew poetic scripture donald W parry defines poetic parallelism as words phrases or sentences which correspond compare or contrast one with another or are found to be in repetition one with another 80 the most well known ofthese parallelisms is chiasmus a hebrew literary device known to be evident in many passages throughout the book of mormon less well known poetic patterns are also evident in the book of mormon more than a few ofthese parallelisms are present in book of mormon isaiah in this study 31 non aligned variants were found to involve this poetic device please refer to the appendix for explanations of these variants some of these devices are epistrophe the repetition of an identical expression at the end of successive sentences

see isaiah 29 2 nephi 129 antithetical parallelism parallel words or phrases which express opposing ideas

see isaiah 25 2 nephi 125 synonymous parallelism consisting oftwo lines line two being a synonymous repetition of line one

see isaiah 214 59 718 918 2 nephi 1214 1519 1718 1918

Synonymsynonymiasynonymicia the repetition of similar but not identical phrases

see isaiah 296 2 nephi 272 polysyndeton the repetition ofmany ands at the beginning of successive phrases

see isaiah 1314 2 nephi 2314

oseesee donald W parry study aid the book of mormon text reformatted according to parallelistic patterns provo FARMS 1992

68 extended alternate a repeated structure of alternating lines such as ABCDABCDA B C DA B C D

see isaiah 2978297 8 2 nephi 273 extended synonymous three or more lines being identical or similar in meaning

see isaiah 481 1 nephi 202011 anaphora the same word beginning a successive set ofphrases

see isaiah 4815 1 nephi 2015 chiasmus an inverted parallelism such as ABCDDCBAA B C DD CB A

see isaiah 491 1 nephi 22111 1

3 unexplained variants

the third category ofnon aligned variants found inbofmin B of M are those not associated with italicized words nor with poetic parallelisms but are variants with no evident explanation these variants call for speculative theories as to why thy appear in the text sometimes a good case for scribal or printer error can be made involving haplography see isa 50150 1 or dittography see isa 544 some are unique to the particular verse they are in but allude to other passages of isaiah see isa 4913 tov explains that all variants fall into two categories either they are caused by scribal error or scribal purposeful emendation perhaps the non aligned variants ininbofmB of M isaiah have a similar explanation in a future study scholars might analyze the theological implications of the variants in book of mormon isaiah are there evident patterns of additions and deletions that reveal an agenda perpetrated upon the text we can never know for sure why these variants are in the text some examples of non aligned variants

69 with no explanation are as follows isaiah 2510121925 10 12 19 45 69 2992991010 481214481 2 14

491 see Appendappendiixappendfixfix A

SUMMARY

1 of the 433 isaiah verses quoted in the book of mormon 216 50 contained variants

2 in these 216 verses were found 370 variants

3 of those 370370119119 variants 30 resulted from either omitting changing or

expanding the italicized words

4 251 67 variants in book of mormon isaiah are not associated with KJVs italics

5 40 variants 11 have full or partial support from LXX 36 10 have agreement with LXX

6 28 variants 8 have support from Q

7 52 variants 15 have support from M against KJV

8 150 40 variants are non aligned

70 part 3

conclusion the book of mormon variants are accurately predicted and explained by tovskovs theories

in explaining his views on textual development emanuel tov writes that scholars usually refer only to limited aspects ofthe development of the text even though they themselves often think that their views encompass all aspects oftextual evolution looking back one could say that occasionally scholars opinions are correct for a period oftime only until new discoveries are made such as the scrolls found in the judean desert 81 tov himself admits that since a textual theory which could explain the development of the biblical text in its entirety does not exist one must be content with partial descriptions of limited phenomena 82 because tov understands the limits of his field of study ironically he broadens this field by accepting the possibility that there are phenomena that have never before been encountered and cannot easily be explained because ofthis fact along with his criteria for evaluating texts he is the scholar that would most accurately predict and explain the variants in book of mormon isaiah

tovskovs view that scholars opinions are correct until new discoveries are made accurately reflects the situation with bofmboamB of M textual studies tvedtnes himself observes

emanuel tov textual criticism oftheofodthethe hebrew bible minneapolis fortress press 1992 182

82tk112ibid

71 that he needs to revisit his study ofofbofmB of M variants now that a new edition of the book of mormon has been published he also would like to incorporate the discoveries that royal skousen is making in his study ofthe original manuscripts ofthe book of mormon both wayne ham and gary bishop focused their studies on the quaranqumran support for bofmboamB of M before all ofthe isaiah fragments were available for study however now that all 22 fragments have been published their research fits the criteria stated by tov their opinions were correct for their time only 83 perhaps this study will be correct for its time until other manuscripts of isaiah come to light in the future variant significance

when tov analyzes a text he treats all variants equally that is no distinction is made in the terminology between significant and insignificant variants every difference from MT could in theory reflect a variant reading in every single case of deviation therefore it must be determined whether or not a different hebrew reading is reflected 84 this is in contrast to scholars who differentiate between ordinary readings and

significant readings tovskovs reasoning is borne out in our study as we found that even the addition of a wawwow changes the meaning ofthe text see isa 314 his theories on variant significance reflect the reality in the text cross judges variants as new readings either superior or inferior if a reading does not align with M LXX or SP it is not non aligned it is inferior

13ibid

emanuel tov the text critical use oftheofodthethe septuagint in biblical research jerusalem simor LTD 1997 9

72 categorizing variants

the large number 150 of non aligned variants in book of mormon isaiah could not be categorized by the other four scholars each one strives to define where a text fits into families or literary editions or a delineated normative communitys authoritative text there is never a possibility that the text wontwon t fit somewhere tov believes it is important to have a non aligned category in order to determine the full range oftexts current in the second temple period usually the employment ofthe term non aligned merely implies that the texts under consideration follow an inconsistent pattern of agreements and disagreements with M SP and G but the texts which are most manifestly non aligned and actually independent are texts which contain readings that diverge significantly from the other texts 85 tov posited his five categories ofvariant readings in response to cross three families these categories are more realistic they align with the categories ofvariants we have found in book of mormon isaiah see the following table

TOVSTOVIS categories OBSERVED B OF M VARIANTS proto masoretic aligned with M texts close to the presumed hebrew source of G aligned with LXX pre samaritan does not applylabecause samaritan texts include only the pentateuch texts written in the quaranqumran practicepracticealignedaligned with Q non aligned non aligned

tov textual criticism 116

73 crosstheoryCROSS THEORY HAS NO CATEGORY FOR B OF M ISAUHISAIAH

cross might approach bofmboamB ofM isaiah in a similar manner as he has other modem discoveries the texts at quaranqumran are modem discoveries instead of approaching these texts as a unique tradition by a separate jewish sect he makes no differentiation for texts originating at quaranqumran though they are all sectarian non biblical many of these texts refer to biblical passages and could conceivably be unique enough to be their own tradition and wanwarrantant their own category cross labels all of these texts palestinian

even with its many variants cross would also most likely label book ofmormon isaiah palestinian because of where it originated it was never associated with texts during the exile it might have some egyptian family influence indicated by references in the book of mormon to egyptian as the language ofnephis father see I11 ne 12 that eventually evolved into reformed egyptian as the language ofthe lehitelehine records see mormon 932 but even then cross would include it in the palestinian family as kind of a default family oftexts he sees unique texts with no strong alignment to any other extant texts as still falling into one of the three textual families we must conclude that his broad criteria leave some texts undefined and therefore must reject his theories as adequate in explaining book of mormon isaiah

if book of mormon isaiah is taken at face value as a unique text given its 370 variants including 150 non aligned cross provides no category for this text his local text theory assumes that there were no other IsraeliteisraelitejewishJewish population centers where an authoritative text was developing yet the scriptural and historical record tells of a number of large migrations ofthe house of israel for a variety of reasons the jewish

74 diaspora is noted for retaining its identity and keeping records are scholars sure that all ancient israelite scriptural records of major israelite population centers are known to us today

TALMONSTALMONIS VIEW OF A NEW TEXT OF ISAIAH

As a normative religious community talmon would view the lehiteslekites as developing their own texts that were sacred to their community they are an example of a group with a sacred canon that eventually disappeared when they were lost their texts were also lost now that their texts are found talmon would compare isaiah texts to see connections wherever they are evident he might judge the unique variants in this text as having been preserved from a divergent pristine textual tradition this divergent tradition can be explained as resulting from the endeavor ofthe lehiteslekites and the record keepers of later generations to establish one standard text the text was canonized or became authoritative at some point and all other versions of this particular text were expected to conform this could be said ofthe book of mormon isaiah passages because we can compare it with other divergent texts of isaiah 86 however taitalmonttalmonstalmon5Talmonss theories must be rejected as an adequate way ofevaluating a newly discovered text because of the following weaknesses

this aspect of taitalmonttalmonstalmon1Talmonss theory might also be applied to other passages of the book of mormon such as the sermons of christ in 3ard3rd nephi or abinadisAbinadis recitation of the decalogue mosiah 13 because there are biblical texts with which they may be compared

75 weaknesses oftalmonsoftahnonstaisalmonsTalmons methodology

1 textual relativism

talmonssalmonsTalmons theory appears to be a very apt way of describing and explaining the saga ofthe lehiteslekitesLehites however the first drawback in his methodology is his belief in

textual relativism a term I1 have coined to describe his view that all texts are equally valid there is no pure text or even texts that are purer than others even ifthe text is known to be early this fact carries no weight because ofthe way he believes that religious communities altered and canonized their texts his main criteria for a text to be authoritative is its acceptance by its religious community readings that strike the scholar as intrinsically more accurate and pristine may indeed be but only for that particular textual tradition from that particular religious community

book of mormon isaiah might have readings that do not align with those of the masoretic quaranqumran or septuagintal tradition they may be superior readings with large variant passages from an early textual tradition but talmon would see them as pure or more authoritative only within the lehitelehine or book of mormon tradition any other isaiah texts that may be discovered from the lehitelehine scriptural tradition would be susceptible to comparison and validation set by book ofmormon isaiah as canonized by the religious community the church of jesus christ of latter day saints comparison to other versions of isaiah in other religious traditions would be interesting but would not establish a more authoritative text

2 no original texts exist

talmonssalmonsTalmons second drawback is his view that not only can we not perceive one text

76 as purer than another but talmon subscribes to the tenet that scholars will never have access to an original text from the authors pen or mouth the ipsissima verba as he calls it because ofthe fact that the further back the textual tradition ofthe hebrew bible is followed the wider is the overallover all range oftextual divergence between manuscripts we will never be able to assess any manuscript as original even if one was found talmon proscribes his theories from even being able to evaluate an original document in his view the only possible way to discover a pure text is by retracing the steps oftextual development back until we have found an urtext but even then he believes this would only be the urtext of this version or that version of a particular biblical text unlike tov he leaves no possibilities open to finding a biblical prophets original writings this is a curious viewpoint given the discoveries at quaranqumran that in a moment took scholars back

1000 years from previously studied texts who is to say what future archearcheologicalarchaeologicalological discoveries are in store for biblical textual studies

talmon believes as do most scholars that there are no biblical manuscripts extant from before the period ofthe babylonian exile it follows then in theory that this lack is due to a shift from an oral tradition of scriptural transmission to a written one during the return ie at the end of the sixth and into the fifth century BC until texts from before this period come to light most scholars believe it is not possible that an original urtext of a biblical author will ever be discovered tov in employing a non aligned category for evaluating biblical texts illustrates that even scholars like himself cannot define everything we might say that talmonssalmonsTalmons theories are correct for a period oftime only until discoveries from before the period ofthe return are made

77 if book of mormon isaiah is taken at face value where does it fit in talmonssalmonsTalmons theories it is a text from before the exile the manner of its transmission is clearly accounted for in the book ofmonmonnonmormonnon each scribe or prophetrecordprophet record keeper gives an account of what he did with the scriptural texts after receiving them though perhaps there might have been one in the lehitelehine culture this is not an apparent oral tradition it is clearly a written tradition kept in strict terms each step oftextual development is described up until joseph smith received the text this type of transmission is not possible according to talmon his theories leave no room for divine guidance in keeping the record pure through generations there is no possibility that a texts progeny did not endure chaos this version of isaiah from the book of mormon is a product of its new world religious community this community altered and fit it to the needs of the community in talmonssalmonsTalmons view it could not be closer to the actual words isaiah gave us any more than the jews or christians version of isaiah could its removal from palestine at an early date does not give its variants credence the variants all came from its scribal transmission within the lehitelehine community ulrich agrees with talmon but chooses to focus closely on scribal activity involved in textual transmission

ULRICHSULRICITS VIEW OF A NEW TEXT OF ISAIAH

ulrich has a similar view that no text is original or pure no two manuscripts of any book in antiquity were ever exactly alike the scribes were at the heart of textual evolution every scribe in every religious community was involved in the creative process of helping to compose what we now call the bible ulrich has traced the

78 transmission of many biblical books and passages and has categorized them into

6 multiple6multiple literary editions

in his view the same could be said of book of mormon isaiah it is certainly not a more original form ofthe book of isaiah but a product of scribes previous to its removal to the new world as well as scribes altering interpreting and creating the text after it arrived in the new world he would view it as a product of multiple literary editions created by these many prophetscribesprophet scribes that took charge of it in the new world no one can know if the 150 non aligned variants in book of mormon isaiah were not created by the new world scribes of the text in his view it almost seems that scribes have no scruples being very purposeful in their textual alterations to meet the needs ofthe religious community

although in the traditional pious and popular imagination the books of scripture were composed by single holy men from earliest times moses and isaiah for example critical study of the text of scripture demonstrates that the books are the result of a long literary development whereby traditional material was faithfully retold and handed on from generation to generation but also creatively expanded and reshaped to fit the new circumstances and new needs that the successive communities experienced through the vicissitudes of history 87 ulrichs view is surely partly true scribes can have an agenda in their copying however he discounts the jewish scribal tradition of accuracy and fidelity to the text this long established tradition of accuracy in scribal circles reached its apex in the

Masomasoretesretes of the 7h7thah 8ath8th and 9ath9th centuries AD the book of mormon itself speaks of the

eugene ulrich the bible in the making in the community ofodthethe renewed covenant eugene ulrich and james vanderkam eds indiana university ofofnotrenotre dame press 1994 83

79 immense task the jews accomplished in bringing forth the bible the travails and the

labors and the pains ofthe jews and their diligence unto me in bringing forth salvation

see 2 nephi 2945294 5 one need only compare the plethora ofwidely divergent greek texts ofthe new testament a much younger text to realize that the jewish scribal tradition of accuracy in textual transmission was a strong one in most jewish communities

ulrich sees texts even one or two generations removed from the author as having purposeful revisions in his view book of mormon isaiah with its many non aligned variants is an example of a text in which scribes intentionally incorporated new material which helped interpret or bring home to their contemporary congregation in a new situation the relevance ofthe traditional text these book ofmormon scribes were actively handing on the tradition while adding to it enriching it making it adaptable up to date and relevant ulrich would view book of mormon isaiah variants even though descendant from an early text removed from palestine as originating from scribes not from isaiah

ulrichs theories must be rejected in explaining book ofmormon isaiah because

similar to talmon he provides no criteria to judge a pure text his definitions are too narrow to allow for isaialsisaiahsIsaiahs original words to be categorized As with talmon he discounts any proscriptprescriptionsproscriptionsions scribes might have had against altering the texts he rejects the possibility that a sacred text might survive for hundreds of years relatively unaltered book of mormon isaiah came to the new world less than 100 years after isaiah completed his ministry there is indication in the book of mormon that it was faithfully

80 transmitted by successive prophets and scribes for centuries until it was deposited into the earth see I11 nephi 13 3193192020 51122511 22 195 jacob 13 43 enos 111515 mormon 512 moroni 102 the current edition ofthe book of mormon is an example of a phenomenon that ulrich and talmon believe cannot exist and that is this that a large religious community can preserve and transmit their sacred scriptural texts for 170 years with only a few minimal alterations the book of mormon with its isaiah passages have remained relatively unchanged for the last 170 years longer than the time between isaiah and the removal ofthe brass plates from palestine

ulrich writes our common problem is that only a very small percentage of the textual data from antiquity is available and thus we are in the mode of reconstruction

the question is how to draw the lines to connect the dots 88 here ulrich gives an indication he is assuming things about the texts beyond what is available if a text has large divergences from another text he assumes that they could be connected within the same text family by similar texts now lost

this is in contrast to tov who is not inclined to reconstruct the texts or connect the dots but to clearly identify a text that does not fit the established patterns as outside these realms tov would categorize book of mormon isaiah as non aligned if he ever had the opportunity to inspect and study the original plates of mormon he might form a whole new category oftexts for these new discoveries as he did at quaranqumran the 150 non aligned variants many of which are lengthy passages meet the criteria for being independent or non aligned see examples below

eugene ulrich the dead sea scrolls and the origins oftheofodthethe bible 83

81 variants with support from hebrew literary devices

the 28 variants with poetic parallel patterns are an especially telling characteristic of book of mormon isaiah see appendix table 5 if these parallelisms were in the hebrew text why did they survive the translation process in the book ofmormon and not in M Q or LXX perhaps because tov has written so widely on the subject oftextual criticism he is the only scholar of the four to address this issue whilevvhile critiquing the

LXX he wrote that when choosing renderings translators produced so called

hebraisms that is greek words phrases or constructions which transfer characteristic hebrew elements into greek in disregard of greek idiom the very existence of hebraisms in different proportions in the books ofthe LXX shows that some translators refrained more than others from the practice of including hebraistic that is non greek elements in their translations 89 he observes that some translators adhered as much as possible to the word order ofmof M while others often deviated from it in conformity with the rules of the greek language and their own literary taste

these same observations can be applied to the hebraic parallelisms found in book of mormon isaiah while there may be no evidence of a parallelism in LXX there may be a simple one in M and Q in the same verse and a complex one in B ofofmM these parallelistic variants fall into two categories 1 a variant in which a parallel pattern is already present in the text but is expanded into a fuller or more complex pattern

tov the text critical use of the septuagint 22

82 with additional words or phrases and 2 a variant in which an entire passage written in a poetic parallel is added to the text see the following examples parallel variant type 1 isaiah 214 M dl1 QIH rnrrrcpim vl1 muT ntzrrT 7 nihninTT caimT T KJV a and upon all the high mountains a and upon all the hills that are lifted up

B of M a and upon all the high mountains a and upon all the hills b and upon all the nations which are lifted up b and upon every people

M has two parallel statements labeled a bofmboamB of M adds two more parallel statements labeled b that expand and alter this particular parallelism see also isaiah 296 parallel variant type 2 isaiah 491 M ax4x rntantdad1 antvnt1sqvicvinesq KJV listen 0 isles unto me

B ofofmM a hearken b 0 ye house of israel c all ye that are broken off d and are driven out e because ofthe wickedness of the pastors of my people d yea all ye that are broken off c that are scattered abroad b who are of my people 0 house of israel a listen 0 isles unto me this passage is in a chiastic structure and was added to the beginning of isaiah 4949111 1 ne 2112 1 1 see also isaiah 50150 1

83 non aligned variants along with M Q and LXX alignment all add up to book of mormon isaiah as a non aligned text

to reiterate part oftovsof tovskovs definition ofa non aligned text the texts which are most manifestly non aligned and actually independent are texts which contain readings that diverge significantly from the other texts 90 by significantly he means more than single letters and words he gives an example from quaranqumran

although freedman attempted to determine the place of I11 I1qpaleoleviqpaleolev within the tripartite division it has since been clarified that the scroll is not particularly linked with any ofthe three main textual witnesses it agrees at times with M but sometimes also deviates from it the same applies to its relation to SP and G in addition to this it contains exclusive readings not found elsewhere these exclusive readings are often not very distinctive in their content but they nevertheless differ from the other three texts accordingly the leviticus scroll from cave I111 I1 actually fonformsns a fourth text alongside the three sources that were known before the quaranqumran discoveries this text possesses no specific characteristics but its uniqueness consists in it independence from the other textual witnesses 91 book of mormon isaiah fits this same pattern the following is a list ofoftovstovskovs criteria for a non aligned text and examples from the variants

1 agrees with and departs from M

the examples here are numerous refer to tables 1 and 3 in the appendix

2 agrees with and departs from LXX

some noteworthy agreements isaiah 216 54 530530610105610gio 105 see table 2

3 agrees with and departs from Q

some noteworthy agreements isa 31093142488310 93 142 488 see table 4

9otovcotovov textual criticism 116

9ibid162ibid

84 4 contains exclusive readings not necessarily distinctive but different and not

found anywhere

some noteworthy exclusive readings isa 252529212131331322481529 21213 133 1322 4815

48144911350184814 491 13 5018 see tabletabietabled 1

5 book of mormon isaiah forms a fourth text alongside the three others

this unique version of isaiah is a separate and distinct text alongside M Q and

LXX this version has only 20 chapters of isaiah this version can be used in exegesis because of its literary differences it has a large number of small alignments with extant versions of isaiah it has 150 variants not aligned with any version of isaiah if the percentage ofnon aligned variants were extrapolated out to the entire book ofisaiah on the brass plates that might mean 550 non aligned variants are in brass plates isaiah and a total of over 1001100I1 of all kinds ofvariants some ofthe variants cast further light on

Jehovajehovahshs relationship with the house of israel beyond that depicted in M

A final word book of mormon serves as a proof text for determining that his theories reflect reality

tovskovs theories oftextual transmission his theories of text types his theories on textual variance are all borne out in book of mormon isaiah his theories best describe if this text is more original or pure than other texts they best predict what characteristics a newly discovered manuscript might consist of they best describe what the 370 variants in book of mormon isaiah mean the variants align with other ancient witnesses in

85 categories similar to tovskovs many ofthe variants do not align with any ancient witness and thus merit their own category tov employs a similar category for unexplainable texts at quaranqumran

the weaknesses in the other three scholars theories are problematical these scholars were evaluated in this thesis and have been found to have gaps and holes in their theories that book of mormon isaiah slips through and remains undefined cross text family criteria is too broad and leaves no room for a text developing outside the three geographical areas ulrichs and talmonssalmonsTalmons methodologies do not provide for early pure texts only for texts that can be seen to have been purposely altered by a communitys scribes considered an acceptable practice all texts changed significantly within one or two generations no original texts do or can exist

86 APPENDIX

87 TABLETABLEN m verse comparison in this table book ofmormon isaiah will be analyzed in the following manner

1L each verse in the book of mormon B ofmof M will first be compared with its counterpart in the king james version KJV when a variant is found the masoretic text M and KJV will be compared to see which is closer to B ofmof M perhaps there is a variant between KJV and M in the same verse asasabofma B of M variant all ofthe variants in the verses will be highlighted in bold face type

2 in this study a variant is defined as any single word or phrase in the KJV that varies from its counterpart in B ofmofM for example when a phrase oftwo or more words is inserted in a verse it is counted as one variant ofconnected words in some instances entire verses are prefaced into whole passages these are considered as just one variant because of the connected words and ideas the variants between M and the book or mormon will then be compared with the septuagint LXX and elsaqlsaiqisaI1 and other relevant dead sea isaiah scrolls Q to see ifthere is any support from these other witnesses

3 the significance of each variant will be briefly discussed in the last column ofthe table poetic parallelisms found therein will also be noted with reference to the book of mormon text reformatted according to parallelistic patterns provopvovo FARMS 1992 by donald W parry

4 reference will also be made to the study aid the isaiah variants in the book of mormon by john A tvedtnes this excellent study by tvedtnes was done in 1981 just previous to the 1981 edition ofthe book ofmormon that edition corrected some of the

88 variants resulting from scribal or printer error observed by tvedtnes cf isaiah 54541010 and 3 nephi 22221010 in addition tvedtnes overlooked variants in some 26 verses of isaiah

5 the significance of each variant will be summarized in the final column ofthe table though the analysis calls for objectivity the lack of an original language text ofthe B of

M invites educated conjecture where no apparent reason for the variant can be discerned

6 those words printed in italics in the king james version and alfred rahlfs english translation of the septuagint will also be italicized in the columns of comparison

7 analysis was done on those verses that were clearly indicated in the text to be quotes from isaiah in each passage nephi jacob abinadi and jesus christ indicated they were quoting from or reading from isaiah see I11 nephi 1924 222211 2 nephi 64 9911 11811 8

25125 1 mosiah 14114 1 3 nephi 2011 232311 some ofthese same prophets paraphrased passages that were clearly from isaiah but were being applied to the present audience

see 2 nephi 2615182615 18 some prophets used phrases and themes from isaiah in their own prophecies see mormon 823 moroni 10310311 helaman 820 in this study only direct quotes were analyzed

89 1 sipoam jo jo aq OIR ogor PUOOQS pua ibopaippireoopaxppue aoa eampue pealsupb8sui creio SACM aq su 9sj8a INVIRVA omonQSOU ireio abjtsc oma asimaip 1 padam emooova olujidoidduaiaudojddb 0501 so 8mooovaoo baa padamfaa 010 oiiaodolloodolwood oo oamaap pojl8u uaqm bqa agogauog awig sasjqdsoswqd pspuiunia bosfaAzoa uwmb osaosoaga r do90 owl auosqsi paaimpjoqpait3lmpiol si wilo aq sjowism1sjioibisircji uqjq j ajoldwooapidmoo si 1q aulwaulw3ui0391u03 oqj olmomm aiaaip olmsbqseqomm wilollunduisipipjfbd g joqla OAVI jollajiaig wolshwolswajoisej 11 earpubpur 010 .4 llund qaud8abqqauq 4 aqa comm q cmar ol010 edp sppsppbapp aejaqj moummomm al anijoaqijo 33nv3uin9is33nvjiiindis alaADI uouuowuoimoyijo momm ui01 e ainoopinoo A aq qoiqayqoqm jo majqah W asejqdasujqd papaliipapaaiipoloafgau u ii adoonaoo eolpai ajognjog qgliq3i jo jo smBM igl uiooawoo

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BSI table2tabledTABLE 2

BOOK OF MORMON VARIANTS WITH LXX SUPPORT LXX supports these variants against M isaiah 221010 isaiah 1421 isaiah 216 isaiah 141621416 2 variants isaiah 38 isaiah 1432 2 variants isaiah 54 isaiah 291322913 2 variants isaiah 55 isaiah 4814 isaiah 530 isaiah 4820 isaiah 69 isaiah 515 isaiah 6610gioglo10 isaiah 5112 isaiah 714 isaiah 5115 isaiah 105 isaiah 536 isaiah 10101010 isaiah 538 isaiah 1023 isaiah 5312 isaiah 143 isaiah 5415 the following KJV verses vary from isaiah in the book of mormon but partially agree with LXX because LXX is an ancient translation from the hebrew it is hard to know which variants are just words implied by the hebrew or words that vary from the hebrew and support the book of mormon these verses fall into this category of agreement but not necessarily support for B ofmof M most ofthese variants are articles and conjunctions isaiah 211 isaiah 1315 isaiah 299 isaiah 502 2 variants isaiah 38 isaiah 1318 isaiah 29291010 isaiah 508 isaiah 314 isaiah 144 isaiah 2914 isaiah 51115111iliiii isaiah 51 isaiah 145 isaiah 485 isaiah 5118 isaiah 530 isaiah 148 isaiah 486 isaiah 5119 isaiah 612 isaiah 1411 isaiah 4813 isaiah 522 isaiah 71 isaiah 1412 isaiah 497 isaiah 539 isaiah 99 isaiah 1419 isaiah 491049 10 isaiah 1012 isaiah 1421 isaiah 4918 isaiah 1314 isaiah 1427 isaiah 4924 the following variants have some agreement with LXX in conjunction with M andor Q against KJV isaiah 725 isaiah 1411 isaiah 2921 isaiah 97 isaiah 1412 isaiah 485 isaiah 144 isaiah 1427 isaiah 515 isaiah 145 isaiah 2914

175 TABLE 3

BOOK OF MORMON VARIANTS SUPPORTED BY Q the following verses of isaiah in the book of mormon contain variants that are supported by Q against M isaiah 211 isaiah 488 isaiah 4924 isaiah 331010 isaiah 4813 isaiah 504 partial isaiah 93 isaiah 4817 isaiah 515 isaiah 99 isaiah 4822 isaiah 11151115 iliiii isaiah 1322 isaiah 494 isaiah 537 isaiah 142 isaiah 496 isaiah 5312 isaiah 1432 isaiah 497 the isaiah scrolls at quaranqumran are given a modem translation in the dead sea scrolls bible translated by martin abegg jr peter flint and eugene ulrich san francisco harper collins 2000 though it has no bearing on this thesis it is an interesting aside to observe where the book ofmormon modernizes some archaic words in isaiah and where these align with this modem translation ofaofqof Q isaiah 212 isaiah 122 isaiah 4812 isaiah 39 isaiah 145 isaiah 4813 isaiah 326 isaiah 2913 isaiah 4814 isaiah 55 isaiah 2923 isaiah 4914 isaiah 814 isaiah 481 isaiah 514 isaiah 1013 isaiah 488 isaiah 5118 the following variants are supported by Q in conjunction with M against KJV these are associated with italics in KJV isaiah 65 isaiah 1411 isaiah 725 isaiah 1427 isaiah 97 isaiah 485 isaiah 144 isaiah 497

176 table4tabled BOOK OF MORMON VARIANTS SUPPORTED BY M AGAINST KJV seventy eight variants in book of monnonmormon isaiah were found to be supported by M against KJV 52 of these variants are associated with KJVs added words in italics isaiah 393 922 variants isaiahisaiah33101022 variants isaiah 812 isaiah 485 isaiah 3113 1122 variants isaiah 91 isaiah 489 isaiah 3143 14 isaiah 97 isaiah 4813 isaiah 3153 15 isaiah 917 isaiah 4814 isaiah 3183 1833 variants isaiah 921 isaiah 4815 isaiah 3263 26 isaiah 102 isaiah 4821 isaiah 424 222 variants isaiah ioli101110 11 isaiah 494 isaiah 5195 19 isaiah 101310 13 isaiah 497 isaiah 5215 21 isaiah 1015 isaiah 49491010 isaiah 5245 24 isaiah 101017217 2 variants isaiah 4914 isaiah 5295 2933 variants isaiah 122 isaiah 4918 isaiah 656 5 isaiah 133 isaiah 4920 isaiah 717 1 isaiah 1311 isaiah 519 isaiah 787 8 isaiah 1317 isaiah 51115111illiii isaiah 7157 15 isaiah 144 isaiah 5117511722 variants isaiah 7177 17 isaiah 145 isaiah 5118511833 variants isaiah 7207 20 isaiah 1411 isaiah 5121 isaiah 7217 21 isaiah 1416 isaiah 5122512222 variants isaiah 7227 22 isaiah 1417141722 variants isaiah 522 isaiah 7237 2322 variants isaiah 1427 isaiah 5311 isaiah 7257 2522 variants isaiah 1432 isaiah 549 isaiah 482 isaiah 5415

177 table5tabledTABLE 5

BOOK OF MORMON VARIANTS THAT RESTORE POETIC PARALLEL PATTERNS IN ISAIAH isaiah 25 isaiah 528 isaiah 4811 isaiah 26 isaiah 715 isaiah 4814 isaiah 29 isaiah 718 isaiah 4815 isaiah 212 isaiah 918 isaiah 4816 isaiah 213 isaiah 1314 isaiah 4817 isaiah 214 isaiah 296 isaiah 491 isaiah 31 isaiah 481 isaiah 501 isaiah 318 isaiah 482 isaiah 509 isaiah 55 isaiah 485 isaiah 5415 isaiah 59

178 bibliography abegg jr martin peter flint and eugene ulrich translators the dead sea scrolls bible san francisco harper collins 1999 bibleworks for windows 4404.00 michael S bushell and michael D tan programmers big fork montana hermaneutikaHermaneutika 1999 bishop gary L the tradition of isaiah in the book of mormon unpublished master ofarts thesis brigham young university 1974 brenton sir lancelot C L the septuagint with apocrypha greek and english USA hendriksen publishers 1998 briggs charles A and francis brown and S R driver hebrew and english lexicon oftheodtheofthe old testament with and appendix containing the biblical aramaic mass hendrickson publishers 1997 brook george J barnabas lindars SSF editors septuagint scrolls and cognate writings georgia scholars press 1990 brotzman ellis R old testament textual criticism A practical introduction grand rapids mich baker books 1994 brownlee william hugh the meaning ofthe quaranqumran scrollsforscrolls forpor the bible with special attention to the book ofisaiahof isaiah new york oxford university press 1964 burrows millar editor with the assistance of john C trever and william H brownlee the dead sea scrolls ofstofoastst marks monastery vol I1 the isaiah manuscript and the habakkuk commentary new haven CT american schools of oriental research 19519511

chilton bruce D the isaiah targum introduction translation apparatus and notes from the aramaic bible volume II11 wilmington delaware michael glazier inc 1987

cook johann orthographical peculiarities in the dead sea biblical scrolls revue de quaranqumran 14 1989901989 90

cross frank moore the ancient library of quaranqumran and modern biblical studies new york doubleday 1958

179 cross frank moore new directions in the study of the dead sea scrolls in BYU studies vol 25 no 3 1985 cross frank moore Shemaryashemaryahuhu talmon eds quaranqumran and the history oftheofodthethe biblical text cambridge harvard university press 1976 dimant devorah and lawrence H Schifsehifmianschiffinanfinanhinan editors time to prepare the way in the wilderness from studies on the texts of the desert ofofjudahJudah volume XVI edited by F garcia martinez and A S van der woude leiden brill 1995 gileadi avraham the book of1saiahof isaiah A new translation with interpretive keys from the book ofmormonof mormon salt lake city deseret book 1988 groton anne H from alpha to omega A beginning course in classical greek newburyport mass focus information group inc 1995 ham wayne A textual comparison ofthe isaiah passages in the book of mormon with the same passages in the st marks isaiah scroll oftheodtheofthe dead sea community unpublished master ofarts thesis brigham young university 196iggi19611 harris R laird gleason L archer and bruce K waltke the theological wordbook oftheodtheof the old testament chicago moody press 1980 harrison R K B K waltke D guthrie and G D fee biblical criticism historical literary and textual grand rapids michigan zondervan publishing house 1978 jellicoe sidney the septuagint and modern study oxford clarendon press 1968 josephus flavius the complete works ofJosephus translated by william whiston AM grand rapids michigan kregel publications 1981 kittel rudolf bibliabeblia hebraica stuttgartensiaStuttgartensia stuttgart germany deautscheDeautsche bibelgesellschaft 1977 lohlenbergerkohlenbergerLohlenberger john R iliIII111 the interlinear nivhebrewNIV hebrew english old testament grand rapids michigan zondervan publishing house 1987

180 kutscher E Y the language and linguistic background ofoftheodthethe isaiah scroll leiden brill 1974 lambdin thomas 0 introduction to biblical hebrew new york charles scribners sons 1971 muraoka takamitsu hebrewaramaichebrewlaramaicHebrew Aramaic index to the septuagint grand rapids michigan baker book house 1998 owens john joseph analytical key to the old testament 4 volumes grand rapids michigan baker book house 1992 parry donald W study aid the book ofofmormonmormon text reformatted according to parallelistic patterns provo utah FARMS 1992 parry donald W jay parry and tina M peterson understanding isaiah salt lake city deseret book company 1998 parry donald W and elisha rimronqimron editors the great isaiah scroll 1Iqlsaaiqiscf A new edition volume XUUIxxxiiofstudiesofstudies on the texts of the desert ofofjudahJudah edited by F garcia martinez and A S van der woude leiden brill 1999 parry donald W and stephen ricks the dead sea scrolls questions and responsesforresponses forjorror latter day saints provo utah FARMS 2000 rahlfs alfred ed Septuagintseptuagintaseptuagintala stuttgart germany Wurtembergwurtembergischewurternbergischeische bibelanstalt 1965 rosenbloom joseph R the dead sea isaiah scroll A literary analysis grand rapids michigan william B eerdmans publishing company 1970 shanks hershel editor understanding the dead sea scrolls new york random house incme 1993

Schifschiffmanfinanhinan lawrence H reclaiming the dead sea scrolls the history of judaism the background of christianity and lost library of quaranqumran philadelphia and jerusalem the jewish publication society 1994 scott william R unusual letters and A simplified guide to BHS critical apparatus masora accents other markings third edition richland hills texas bibalbabal press 1987

181 smith joseph jr translator the book ofmormonof mormon palmyra new york E B grandin press 1830 smith joseph jr translator the book ofmormonof mormon salt lake city utah the church of jesus christ of latter day saints 1950 smith joseph translator the book ofmormonof mormon salt lake city utah the church of jesus christ of latter day saints 1989 tov emanuel textual criticism of the hebrew bible minneapolis fortress 1992 tov emanuel the greek and hebrew bible leiden brill 1999 tov emanuel the text critical use ofodthethe septuagint in biblical research jerusalem simorsimorltdLTD 1997 tvedtnes john A the isaiah variants in the book ofmormonof mormon study aid provo utah foundation for ancient research and mormon studies 19819811 ulrich eugene multiple literary editions reflections toward a theory ofthe history ofthe biblical text in current research and technological developments on the dead sea scrolls ed don parry and stephen ricks leiden brill 1996 ulrich eugene and james vanderkam editors the community oftheodtheof the renewed covenant the notre dame symposium on the dead sea scrolls notre dame indiana university ofnotre dame press 1994 ulrich eugene the dead sea scrolls and the origins of the bible grand rapids wm B erdmans publishing company 1999 vanderkam james C the dead sea scrolls today grand rapids michigan wm B eerdmans publishing company 1994 weingreen J A practical grammarforgrammar forpor classical hebrew 2and2nd edition oxford clarendon press 1959 weitzman M P the syriac version of the old testament an introduction cambridge university press 1999

182