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Downloaded from Brill.Com09/28/2021 09:58:09PM Via Free Access 4 Dayfani Textus 27 (2018) 3–21 brill.com/text The Relationship between Paleography and Textual Criticism: Textual Variants Due to Graphic Similarity between the Masoretic Text and the Samaritan Pentateuch as a Test Case Hila Dayfani* Bar-Ilan University, Israel [email protected] Abstract Almost from the inception of the textual analysis of the Hebrew Bible, scholars recog- nized that certain textual variants were caused by the interchange of letters bearing graphic similarity. This article focuses on a small number of interchanges between the MasoreticText (MT) and the Samaritan Pentateuch (SP) and studies their possible pale- ographic context. The central claim of the paper is that it is possible to identify the scripts used in which the changes occurred and in some instances, even the specific stage of development of the script. The paleographic conclusion that arises from the evidence presented is that the Samaritan version developed from earlier versions that were transmitted in Paleo-Hebrew and in square script, or that the Samaritan version was transmitted in its early stages in both of these scripts. The SP itself reached us in a still later script, the Samaritan script, which developed from the Paleo-Hebrew script. Keywords graphic similarity – paleography – textual criticism – Samaritan Pentateuch (SP) – Masoretic Text (MT) – Paleo-Hebrew script – square script * This article is based in part on my lecture given at the 17th World Congress of Jewish Studies, Jerusalem, August 6–10, 2017. It also consists of a part of a chapter of my doctoral thesis con- ducted at the Bible Department at Bar-Ilan University, carried out under the supervision of Prof. Emanuel Tov. Hebrew University of Jerusalem and Dr. Nili Samet, Bar-Ilan University. © koninklijke brill nv, leiden, 2018 | doi:10.1163/2589255X-02701001Downloaded from Brill.com09/28/2021 09:58:09PM via free access 4 dayfani The most ancient manuscripts of the Samaritan Pentateuch (SP) are pre- served in the Samaritan script, a derivative of the Paleo-Hebrew script, still used by the Samaritan community today.1The use of this script creates the mis- taken impression of an ancient version, especially in comparison to medieval manuscripts of the MT that were written in square script. James D. Purvis, in his study of the Samaritan community and their Pentateuch, concluded that the Samaritan script branched off from the Paleo-Hebrew script in the second cen- tury BCE.2 This conclusion is shared by other scholars such as Zeev Ben-Haim, Richard S. Hanson, and Emanuel Tov, while others have suggested an even later date for the Samaritan script.3 Frank M. Cross believed that the process did not begin before the first century BCE while Esther Eshel and Hanan Eshel dated it even later to the third century CE based on Samaritan inscriptions that were discovered after the completion of Purvis’ study.4 In the period before the development of the Samaritan script Jews and Samaritans spoke in two different languages and wrote in two scripts: Aramaic, the lingua franca, was used for daily business and formal documents, while Hebrew and Paleo-Hebrew script were used in religious and ethnic contexts. This assumption is accepted by scholars based on epigraphic evidence from the Persian and early Hellenistic periods. The most important finds in this regard are the Samaria papyri that were discovered at Wadi ed-Daliyeh and hundreds of inscriptions and coins from Mount Gerizim. The Samaria papyri were uncovered in a cave in Wadi ed-Daliyeh, north of Jericho and are legal documents, written in the Samaritan capital, Samaria (Sebaste). They date from 354–335BCE and deal with the transfer, sale, and release of slaves. Scholars believe that they were brought by part of the aristoc- 1 For a list of ancient manuscripts of the SP from the ninth to the thirteenth century, see Alan D. Crown, Samaritan Scribes and Manuscripts (Tübingen: Mohr Siebeck, 2001), 13–14. 2 James D. Purvis, The Samaritan Pentateuch and the Origin of the Samaritan Sect (Cambridge, MA: Harvard University Press, 1968), 502. William F. Albright, From the Stone to Christianity, 2nd ed. (Baltimore, MD: Johns Hopkins University Press, 1957), 345–346, was the first to indi- cate the connection between the Samaritan and Hebrew scripts appearing on Hasmonean coins. 3 Richard S. Hanson, “Paleo-Hebrew in the Hasmonean Age,” BASOR 175 (1964): 42; Zeev Ben- Haim, The Literary and Oral Tradition of Hebrew and Aramaic Amongst the Samaritans (Jeru- salem: Bialik Institute, 1977), 5:260–265 (Heb.); Emanuel Tov, Textual Criticism of the Hebrew Bible, 3rd ed. (Minneapolis, MN: Fortress, 2012), 77. 4 Frank M. Cross, “Samaria and Jerusalem in the Era of Restoration,” in From Epic to Canon: History and Literature in Ancient Israel (Baltimore: Johns Hopkins University Press, 1998), 201; Esther Eshel and Hanan Eshel, “Dating the Samaritan Pentateuch’s Compilation in Light of the Qumran Biblical Scrolls,” in Emanuel: Studies in the Hebrew Bible, the Septuagint and Dead Sea Scrolls in Honor of Emanuel Tov, ed. Shalom H. Paul et al. (Leiden: Brill, 2003), 227. DownloadedTextus from 27Brill.com09/28/2021 (2018) 3–21 09:58:09PM via free access textual variants due to graphic similarity 5 racy fleeing Samaria, before the arrival of the soldiers of Alexander the Great.5 The documents were composed in Imperial Aramaic, the language of Persian- era scribes, which is identical to the Aramaic of the Elephantine documents (fifth century BCE) and other documents from the Persian Empire.These papyri were also written in the Aramaic script.6 Besides these documents, seals written in the Paleo-Hebrew script were also found, which testify to the simultaneous use of these two scripts. A similar picture arises from the analysis of the Samaritan inscriptions found by Yitzhak Magen, Haggai Misgav, and Levana Tsfania, at the end of last cen- tury at Mount Gerizim.7 From the entire corpus of four hundred inscriptions that were discovered in the Samaritan temple, most were written in an Ara- maic script that developed in Palestine in the third and second centuries BCE, and which were termed ‘archaic Jewish bookhand’ by Cross.8 This script devel- oped from the Aramaic script that was well known in the fifth and fourth centuries BCE. In practice, only a few inscriptions from Mount Gerizim were written using the Paleo-Hebrew script which is therefore further proof that the Samaritans, like the Jews, spoke two languages and wrote using two scripts. Joseph Naveh believes that this situation continued at least until the conquest of Samaria by John Hyrcanus, dated to 111 or 128BCE and may have continued even a century or two later, until the complete separation of the communities.9 After the schism, each group adopted a different script. The Jews choose the square Aramaic script and the Samaritans chose the Paleo-Hebrew script. The paleographic polarity existing in the Dead Sea Scrolls substantiates this claim from a textual point of view. Among biblical manuscripts found at Qumran, only a few were written in Paleo-Hebrew script, with the remain- ing written in square script. Moreover, not all the scrolls that were written in Paleo-Hebrew script are related to the proto-Samaritan version, and not all the proto-Samaritan scrolls were written in Paleo-Hebrew script. It is therefore 5 Douglas M. Gropp, “Samaria the City, Papyri,” ABD 5:931. 6 Frank M. Cross, “The Discovery of the Samaria Papyri,”BA 26 (1963): 119; Mary J.W. Leith, “Seals and Coins in Persian Period Samaria,” in The Dead Sea Scrolls Fifty Years After Their Discovery, ed. Lawrence H. Schiffman, Emanuel Tov, and James C. VanderKam (Jerusalem: Israel Explo- ration Society, 2000), 691; Douglas M. Gropp, Wadi Daliyeh II: The Samaria Papyri from Wadi Daliyeh, DJD XXVIII (Oxford: Clarendon, 2001), 4. 7 Yitzhak Magen, Levana Tsfania, and Haggai Misgav, “The Hebrew and Aramaic Inscriptions from Mt. Gerizim,” Qad 33 (2000): 125 (Heb.). 8 Frank M. Cross, “The Oldest Manuscript from Qumran,” JBL 74 (1955): 159. 9 Joseph Naveh, “Scripts and Inscriptions in Ancient Samaria,” IEJ 48 (1998): 91–94. See also Abraham Tal and Moshe Florentin, The Pentateuch. The Samaritan Version and the Masoretic Version (Tel Aviv: Haim Rubin Tel Aviv University Press, 2010), 19. Textus 27 (2018) 3–21 Downloaded from Brill.com09/28/2021 09:58:09PM via free access 6 dayfani reasonable to assume that the Samaritans, whose Pentateuch is based on the proto-Samaritan version, were familiar with the use of the two scripts. This paper analyses the script used to transmit the SP. I suggest that a care- ful analysis of variants arising from a comparison of the MT and the SP that originate in graphic similarity can refine the scholarly debate. My methodology distinguishes between variants that are likely to have occurred in the Paleo- Hebrew script and others that seem to have resulted from the use of the square script. I will try to show that an analysis of the paleographic background of the variants suggests the concurrent use of two scripts. It is possible that some of these interchanges occurred when the text was still Jewish, that is, before its acceptance by the Samaritans and the development of an authoritative Samar- itan version. Some may have occurred after the text became sectarian, indi- cating that the Samaritans used both scripts, in keeping with the picture from archaeological finds, as surveyed above. In other words, it is possible that the SP developed from versions that were transmitted in both Paleo-Hebrew and in the square script, or that were transmitted at a stage preceding these two scripts. 1 Dālet–ʿAyin But the king of Egypt said to them, ‘Moses and Aaron, why are you tak- the people away from their (תפרידו :4QExodb ;תפרידו :SP ; ַתְּפִריעוּ :ing (MT work? Get to your labors!’10 Exod 5:4 This example deals with Pharaoh’s response to Moses and Aaron after they request that he send the Israelites to sacrifice in the desert.
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