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SCRIBAL PRACTICES AND APPROACHE S ... - Emanuel Tov

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186 Chapter 5: Writing Practices<br />

4QShirShabb a (4Q400) 1 i 2; 2 3; 22 9; 23 i 3, ii 3; 27 2 (Qumran scribal practice probable)<br />

4QShirShabb d (4Q403) 1 i 34–35, 37, 42; 1 ii 12, 21<br />

4QShirShabb f (4Q405) 3 i 13; 20 ii–21–22 9; 23 ii 3; 27 2<br />

4QVision and Interpretation (4Q410) 1 6<br />

4QInstr a (4Q415) 2 ii 2<br />

4QInstr d (4Q418) 9 18; 76 2; 81 8; 88 5; 102 3; 107 4; 126 12, 13; 140 4; 158 5; 172 8; 174 1; 241 2<br />

4QSapiential-Hymnic Work A (4Q426) 1 i 12; 1 ii 3<br />

4QH a (4Q427) 1 3; 3 4; 7 ii 14, 16, 18, 20a, 20<br />

4QBarkhi Nafshi a (4Q434) 1 i 1, 2, 3<br />

4QBarkhi Nafshi e (4Q438) 4 ii 3 (Qumran scribal practice probable)<br />

4QHodayot-like Text C (4Q440) 3 i 22<br />

4QPersonal Prayer (4Q443) 2 6<br />

4QNarrative C (4Q462) 1 14<br />

4QM a (4Q491) e.g. 1–3 8; 11 i 13, 14<br />

4QapocrLam B (4Q501) 1<br />

4QOrd b (4Q513) 2 ii 4<br />

4QProphecy of Joshua (4Q522) 8 3 (Qumran scribal practice probable)<br />

11QT a (11Q19) XLV 18<br />

4QExod c V 7 (Exod 12:37)<br />

4QIsa d 6–10 7, 10 (Isa 49:1, 4)<br />

4QIsa h 1–2 10 (Isa 42:11)<br />

4QJer a IX, part 2 2 (Jer 14:6)<br />

4QpIsa b (4Q162) I 4<br />

4QapocrLam A (4Q179) 1 i 13, 14 and 1 ii 11, 13<br />

4QHarvesting (4Q284a) 1 4<br />

4QapocrJosh b (4Q379) 22 ii 13<br />

4QPs x 4<br />

4QCommMal (4Q253a) 4 ii 1<br />

4QapocrMos c ? (4Q408) 1 6; 3 6<br />

4QText Mentioning Descendants of David (4Q479) 2 3<br />

4QNarrative H (4Q481e) 3<br />

4QOrd c (4Q514) 1 i 7; 1 ii 7 (sectarian)<br />

1QapGen ar XXII 27<br />

4QEnastr a ar (4Q208) 16 4; 17 4; 18 2<br />

4QEnGiants d ar (4Q532) 1 ii 7 (before line 7)<br />

Texts Not Written in the Qumran Scribal Practice<br />

Unclear Orthography System<br />

Aramaic Texts<br />

On the firm connection between this practice and the Qumran scribal practice, see ch. 8a2.<br />

The long discussion in b. Menah≥. 30b concerning the systems used for the correction of the<br />

name of God does not mention the possibility of using cancellation dots; it is therefore likely that<br />

from a certain point onwards these dots were no longer used for correcting MT copies in rabbinic<br />

circles (below, § 10).<br />

Cancellation dots were intended to be ad hoc corrections, with no need of perpetuation in<br />

subsequent copies of the manuscripts. Nevertheless, in the Masoretic manuscripts a very few<br />

such signs were copied and subsequently became part and parcel of the textual transmission of<br />

that text (below, § 10). In other cases, the dots may have been disregarded, thus causing the<br />

inclusion in the text of superfluous elements. For examples, see L. Gottlieb, “Repetition Due to<br />

Homoioteleuton,” Textus 21 (2002) 21–43.

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