SCRIBAL PRACTICES AND APPROACHE S ... - Emanuel Tov

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224 Chapter 6: Scripts b. Writing in the paleo-Hebrew script and its background The finds from Qumran and Masada include several forms of writing in paleo-Hebrew characters: • Individual letters used as scribal markings in the margins of texts written in square characters (ch. 5c4). • Divine names in paleo-Hebrew characters in texts written in square characters. • Texts written completely in paleo-Hebrew characters. We suggested in ch. 5c4 that the use of single paleo-Hebrew characters in the margins of Qumran scrolls may reflect sectarian use, while it is suggested here that the texts written completely in paleo-Hebrew script may have been imported to Qumran. The main focus is placed on the Qumran texts written in paleo-Hebrew, while some attention is given to Mas 1o (Mas pap paleoText of Sam. Origin [recto] and Mas pap paleoUnidentified Text [verso]). Several ostraca found at Masada likewise contain single paleo-Hebrew letters (see Masada I). (1) Individual paleo-Hebrew letters used as scribal markings in the margins of texts written in square characters See ch. 5c4. (2) Divine names in paleo-Hebrew characters in texts written in square characters (figs. 26 28; 28 illustr. 3) Several Qumran texts, mainly of a nonbiblical, sectarian nature, display a special approach toward the writing of divine names, especially the Tetragrammaton (see 1QpHab in illustr. 3). As in rabbinic literature, most sectarian texts avoided representing the Tetragrammaton and µyhla as much as possible, finding alternative means of expression. This avoidance was described in detail by Stegemann, KURIOS294 and Skehan, “Divine Name” on the basis of the evidence available in 1978 and 1980 respectively, and the assumption of this avoidance is still true for most of the texts known today. For example, 1QS (1QSa, 1QSb) and 1QM do not use the Tetra-grammaton and µyh(w)la, while wnyhwla occurs four times in 1QS (twice in quotations from Scripture) and twice in 1QM. The clearest evidence of this avoidance pertains to the pesharim which by way of circumlocution often refer to God in the third person. Likewise, the Tetragrammaton is omitted in 1QM X 4, 7 in the quotation of µkyhwla hwhy from both Deut 20:4 and Num 10:9. In yet other cases, the Tetragrammaton was replaced by la; for example, in 4QpPsb (4Q173) 5 4, lal replaces hwhyl of MT (fig. 28). 28 Likewise, in 4QHosb (4Q167) 2 6; 7–9 2; 16 3, la probably replaces hwhy, in the latter case probably in a biblical quotation (Hos 8:13). In 1QHa VII (Suk. = Puech XV) 28, ynwda replaces hwhy of Exod 15:11. Furthermore, the overwhelming preponderance of la in the sectarian writings (pesharim, Hodayot, prayers, blessings, Rules), as opposed to the rare use of the Tetragrammaton in these 294 See also Stegemann, “Religionsgeschichtliche Erwägungen zu den Gottesbezeichnungen in den Qumran-texten,” in Qumrân(ed. M. Delcor; see n. 42) 195–217; E. Schuller, Non-Canonical Psalms from Qumran: A Pseudepigraphic Collection (HSS 28; Atlanta, Ga. 1986) 40–41. C. Newsom, “ ‘Sectually Explicit’ Literature from Qumran,” in The Hebrew Bible and its Interpreters (ed. W. H. Propp et al.; Winona Lake, Ind. 1990) 167–87, especially p. 177 went one step further when claiming that ‘any text containing the tetragrammaton in free and original composition can be presumed to be of non-Qumran authorship.’ For much material, see D. W. Parry, “Notes on Divine Name Avoidance in Scriptural Units of the Legal Texts of Qumran,” in Legal Texts and Legal Issues: Proceedings of the Second Meeting of the International Organization for Qumran Studies Cambridge 1995 (ed. M. Bernstein et al.; Leiden/New York/Cologne 1997) 437–49. 26–
Scribal Practices and Approaches Reflected in the Texts from the Judean Desert 225 writings (mainly in biblical quotations), provides ample evidence of this avoidance, especially in 1QS and 1QH a . Special cases are: • The circumlocution of the divine name as dbknh µçh in 1QS VI 27 (cf. Deut 28:58 and Sir 47:18). For a discussion, see Schiffman, Sectarian Law, 133–6. • The replacement of the Tetragrammaton with ahawh in 1QS VIII 13 (in a quotation from Isa 40:3). See H. P. Rüger, “ahawh-Er, Zur Deutung von 1QS 8 13–14,” ZNW 60 (1962) 142–44 and E. Katz, Die Bedeutung des Hapax Legomenon der Qumraner Handschriften HUAHA (Bratislava 1966). Katz rather fancifully assumes that the five letters of this word represent five dots which are used once (strokes) for the name of God in 4QHistorical Text A (4Q248) 5 (ch. 5, TABLE 19). • dwy in 4QShir b (4Q511) 10 12 (in a quotation from Ps 19:10) probably represents an abbreviation of the divine name by using the letter yod (‘y) which is spelled out here as dwy. • tmah in 4QS e (4Q259) III 4 elaborating upon Isa 40:3. • lwk wh nwa in 4QD a (4Q266) 11 9 was translated by J. Baumgarten, DJD XVIII, as ‘Almighty God,’ and explained as a parallel to the rabbinic formula whw yna. According to Baumgarten, this phrase is a substitute for the divine name in m. Sukk. 4.5 (however, in the Mishna the phrase whw yna was used by R. Judah for hwhy ana [‘we beseech Thee, O Lord’], and therefore it probably reflects a corruption of that phrase). For a discussion, see J. Baumgarten, “A New Qumran Substitute for the Divine Name and Mishna Sukkah 4.5,” JQR 83 (1992) 1–5. Reflecting a similar approach to the avoidance of the use of divine names, other scribal solutions were invoked for their safeguarding in the text, especially in biblical quotations. Thus, in addition to the writing of the Tetragrammaton in square characters, which occurs relatively infrequently in the Qumran texts, three scribal systems were employed for the writing of the divine names, especially the Tetragramma-ton. The writing in paleo-Hebrew characters probably ensured the non-erasure of the divine names, while the two other systems (dicolon and Tetrapuncta [ch. 5, TABLE 19]) indicate a special approach to the Tetragrammaton, possibly alerting against pronouncing it. The representation of the divine names (mainly the Tetragrammaton) in paleo-Hebrew characters in several Qumran manuscripts has been noticed from the earliest days of the Qumran discoveries, since it is found in several texts from cave 1. 1QpHab (fig. 26 and illustr. 3), especially, has drawn much attention in this regard. For an analysis of the Qumran parallels known until 1980, see Skehan, “Divine Name”; for an earlier, more detailed, analysis, see Stegemann, KURIOS, 149–51. A full list of the evidence known in 1983 was provided by Mathews, 295 not yet including three further texts, 4QExodj , 4QLevg , and 4QSd (4Q258), to be mentioned below. In one instance (4QpPsb [4Q173]), the divine name is written in apparent mirror writing of Greek letters with Hebrew values (fig. 28). 28 The divine name is also written in paleo-Hebrew characters in one Aramaic text, 4QpsDan a ar (4Q243) 1 2 (hkhla). In the latter text, all letters except the kaph were written in paleo-Hebrew characters, which may point to the scribe’s ignorance of some paleo-Hebrew letters. It is unclear why certain scribes used paleo-Hebrew characters for the Tetragramma-ton, while others wrote the Tetragrammaton in square characters. This question is particularly relevant with regard to the texts written according to the Qumran scribal practice, since most texts using the paleo-Hebrew Tetragrammaton are written in this style. The two different systems are used side by side in the pesharim, since in 4QpIsa b (4Q162), 4Qpap pIsa c (4Q163), 4QpMic? (4Q168), 4QpNah (4Q169), and 4QpZeph (4Q170) the Tetragrammaton is written in square characters, while in other pesharim it was written in paleo-Hebrew characters (see TABLE 1). However, as a rule, the two systems do not appear side by side within the same pesher. The two different systems are used in different liturgical Psalm collections as well as in different copies of the same nonbiblical and biblical composition. For example, 11QPs a and 11QPs b represent two copies of the same collection of psalms, both written in the Qumran scribal practice; in the 295 K. A. Mathews, “The Background of the Paleo-Hebrew Texts at Qumran,” in The Word of the Lord Shall Go Forth, Essays in Honor of David Noel Freedman in Celebration of his Sixtieth Birthday (ed. C. L. Meyers and M. O’Connor; Winona Lake, Ind. 1983) 549–68.
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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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(4) No indication Scribal Practices
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5 WRITING PRACTICES The writing pra
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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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