SCRIBAL PRACTICES AND APPROACHE S ... - Emanuel Tov

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126 Chapter 5: Writing Practices d[ 1QIsa a XXIX 26 (Isa 36:17) yawbd[; L 11 (Isa 62:1) axyd[ 1QS X 21 µwtd[ µ[ 1QIsa a XX 11 (Isa 25:12) twbram[; XXIII 11 (Isa 29:6) hwhym[m ypl 1QS III 23 yzrypl ˆm 4QNum b X 8 (Num 18:8) bqyhˆm 4QPs x 3 (Ps 89:21) ˆmç ˆm 3. Conjunctions and adverbs 1QIsa a I 23 (Isa 1:20) wnamtma; XI 10 (Isa 12:5) twagyk; XVI 29 (Isa 22:12) ˆw[btma; XXXIX 22 (Isa 47:3) hartmg 1QSa I 10 µayk 4QGen g 1 3, 12; 2 8 (Gen 1:4, 10, 18) bwfyk 4QJer a VII 3 (Jer 12:4) wrmayk‚? 4. Interrogatives 5. l(w)k 1QIsa a IX 16 (Isa 10:3) wç[thmw; XVII 23 (Isa 22:16) ˚lhm 1QIsa a I 6 (Isa 1:5) çwarlwk; XXIII 16 (Isa 29:8) µyawghlwk 4QAdmonition Based on the Flood (4Q370) 1 çpnlk 4QNarrative and Poetic Composition b (4Q372) 9 3 µywghlk 6. la and lb 1QIsa a XXXVII 8 (Isa 44:2) arytla; XXXIV 13 (Isa 41:10) [mçtla; XXXIV 17 (Isa 41:14) yarytla 4QS f (4Q260) 5 5 rpstla 4QD f (4Q271) 5 I: While many occurrences of la are followed by spaces (lines 5, 6), and others by half-spaces, in some instances there is no spacing at all: br[tyla (line 1) rmyla (line 7). 4QInstr c (4Q417) 2 i 7 bwçjtla 4QParaGen-Exod (4Q422) 10 9 ?h¿arylb 11QpaleoLev a I 9 wnptla 7. Closely connected words, especially short words 172 1QIsa a XXXI 12 (Isa 27:33) rwça˚lmla; XXIII 22 (Isa 29:13) hzhm[h; XXIX 30 (Isa 63:20) twxrahyhwla; XXXVI 8 (Isa 42:25)ó w_b‚ró[btw 1QS X 4, 7 hzlhz;1QS XI 7 ˆw[mm[ 4QNum b XII 15 (Num 20:17) lw¿a‚mçwˆym?y; XIX 14 (Num 26:15) dgynbw, but cf. v 20 ibid. hdwhy ynb 4QDeut n IV 3 (Deut 5:15) hywfn[wrzbw 4QQoh a II 17 (Qoh 7:3) blbf?yy 4QTest (4Q175) 9 rw[bnb; 13 tyçynb 4QList of False Prophets ar (4Q339) 3 latybm ˆqz_?h 4QapocrJosh b (4Q379) 22 i 6 t‚w[dla;22 ii 9 hytldbyxy 4QRP b (4Q364) 26b,e ii 3 hklsp = hkl lsp 4QNarrative Work and Prayer (4Q460) 7 5 wltwyhl 11QPs a XXVI 12 warza Mas pap paleoText of Sam. Origin (Mas 1o recto) ?µ¿y?z¿yrgrh, as in SP (passim) 172 Cf. the Masoretic tradition which is divided regarding the writing of several compound names as one or two words (e.g. laym[). See the list in y. Meg. 1.72a.
Scribal Practices and Approaches Reflected in the Texts from the Judean Desert 127 By the same token, some short words were not separated by dots in 11QpaleoLev a (although there were spaces between the words) in the following instances: B 4 hd[hlk; C 7 ylklkm; I 9 wnptla; col. 5 5 tyjta; col. 5 9 byadyb. Conversely, a few words that were written too close to one another were subsequently separated by a dot (§ c7). Cf. further the Tell Dan inscription dating from the eighth or ninth century BCE that has dots between all words, except for dwdtyb in line 9. There also is no dot in lines 2–3 lar?ç¿y klm, but there is sufficient space between these two words to indicate that a separation was intended. Likewise, in the Lakhish and Arad ostraca dating to the end of the First Temple period two words are often combined, e.g. Arad 2 6 rjatla. The Edomite ostracon from Hirbet Uzzah likewise reads in line 5 ??jb¿zml[. Closely connected to the lack of space between certain words is the orthographic convention of 1QIsa a to represent monosyllabic words with a nonfinal rather than a final mem. See § g. Words were not split between lines in texts written in the square script. The splitting of words between two lines is evidenced only in the following forms of writing: • The paleo-Hebrew script, but not the related Samaritan script. • The writing in the scriptio continua in the tefillin and mezuzot as well as in the Copper Scroll (e.g. III 1–2, 5–6, 12–13). • Greek papyri and manuscripts (Turner, Greek Manuscripts, 17), including those found in the Judean Desert. (2) Indication of small sense units (stichs and verses) in biblical manuscripts Among all the Hebrew and Aramaic texts from antiquity and more particularly from the Judean Desert, the division into smaller units than the larger section divisions (open and closed sections), though not the smallest units possible, is evidenced only in Hebrew Scripture. The earliest biblical manuscripts must have contained either a single type of sense division, that of open and closed sections (thus § 3h below), or none at all. Over the course of generations, as exegetical traditions developed, smaller units began to be indicated, at first orally and later in a written form. It remains a matter of speculation as to why among the early texts the text division into small units developed only for the biblical texts (except for the Mesha stone that used small vertical lines); the issue is not often discussed in the scholarly literature. In particular, it remains difficult to know where and in which period the tradition of verse division developed. It is suggested here that the division into small sense units originated in conjunction with the public reading of Scripture (in the synagogue service). 173 That reading had to be interrupted at intervals smaller than open or closed sections, for the sake of the reader and listeners, and at a later stage also for the meturgeman. After the verse division had come into existence, that system was of practical use, as it could be invoked in order to determine the length of units to be read liturgically. 174 Only the Torah and some additional segments of Scripture were read in public service, but the existence of versification in these books and segments must have influenced the creation of such a system also in the remainder of the biblical books. Thus, while the system of subdividing the text into open and closed sections reflects a writing tradition, similar to other writing traditions (§ 3 below), the division into verses has its origin in the oral tradition of Scripture reading. The scribes of the Hebrew/Aramaic biblical texts from the Judean Desert did not indicate small sense units (verses), not because such a procedure had yet to be developed, but because 173 Although the reading from the Torah is mentioned in Neh 8:8, it is difficult to know when the organized oral reading of the Torah in the synagogue service started, but there seems to be stable evidence for such reading from the middle of the second century BCE onwards. See, in much detail, C. Perrot, “The Reading of the Bible in the Ancient Synagogue,” in Mulder, Mikra, 137–59. A similar point may be made for select readings from the Prophets and Hagiographa. B. Qidd. 30a attributes the counting of the verses, and therefore probably also the verse division, to the period of the Soferim. 174 Thus m. Meg. 4.4 ‘He who reads in the Torah may not read less than three verses; he may not read to the interpreter more than one verse’ .
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SCRIBAL PRACTICES AND APPROACHE S R
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DEDICATED TO THE SCRIBES WHO WROTE
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Contents vii CONTENTS Text Editions
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Contents ix Chapter 8: Scribal Trad
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xii Text Editions Sam. Pent (SP) A.
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xiv Periodicals, Reference Works, a
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REFERENCES AND SUNDRY ABBREVIATIONS
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xviii List of Tables 21. Scrolls wi
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xx Preface This book contains thous
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1 INTRODUCTION a. Purpose and natur
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Scribal Practices and Approaches Re
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Copyists, scribes, and soferim 2 SC
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3 WRITING AND WRITING MATERIALS The
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4 TECHNICAL ASPECTS OF SCROLL WRITI
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6 SCRIPTS 293 a. Square (Jewish) sc
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7 SPECIAL SCRIBAL CHARACTERISTICS O
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250 Chapter 8: Scribal Traditions s
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252 Chapter 8: Scribal Traditions L
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260 Chapter 8: Scribal Traditions r
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262 Chapter 8: Scribal Traditions
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264 Appendix 1 3. Scribal markings
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266 Appendix 1 4QJer d gd — n b 1
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268 Appendix 1 4Q256 4QSb y y 3 20
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270 Appendix 1 4Q496 4QpapMf y y y
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272 Appendix 1 Doc/Mish B 4Q322 4QM
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APPENDIX 2 PAPYRUS TEXTS FROM THE J
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APPENDIX 3 OPISTHOGRAPHS FROM THE J
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APPENDIX 4 THE GREEK TEXTS FROM THE
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APPENDIX 5 SCRIBAL FEATURES OF EARL
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CE) P.Oxy. 65.4443 of Esther E and
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P.Antinoopolis 8 of Proverbs 5-20 (
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P.Rylands 1 of Deut 23 (4 CE) P.Oxy
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APPENDIX 6 THE HEBREW TEXTS FROM MA
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SCRIBAL PRACTICES AND APPROACHE S ... - Emanuel Tov

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