SCRIBAL PRACTICES AND APPROACHE S ... - Emanuel Tov

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300 Appendix 6 itself; see further ch. 1c. The only scribal activity probably carried out on the spot pertains to the writing of the Hebrew, Aramaic, and Greek ostraca prior to the destruction of Masada, and of Latin ostraca and probably some Greek papyri under the Roman occupation, while other papyrus and leather texts may have been imported to Masada, such as the fragment of Virgil in Mas 721. 367 This fragment contains one or possibly two lines from Virgil, Aeneas 4.9 on the recto and an Unidentified Poetical Text on the verso. The extensive spacing on both sides of the inscribed text shows that the papyrus probably contained just this limited text. Beyond these considerations, the only solid piece of evidence concerning the Masada fragments is that two scrolls of Deuteronomy and Ezekiel were buried under the floor of the synagogue. Why these specific scrolls, and not others, were buried there remains unknown since only fragments of the scrolls have been preserved. These scrolls, or segments of them, may have been damaged at an earlier stage or were otherwise deemed unfit for public reading, rendering mandatory their disposal in a special religious burial place (genizah). These scrolls were probably buried by the Zealots during their sojourn at Masada (thus providing us with a terminus ante quem for the copying and storage, namely 73 CE). The burial in separate pits probably shows that the scrolls were discarded at different times. 368 Note that the two scrolls probably represented two individual biblical books, and were not segments of larger scrolls. That is, the Deuteronomy scroll probably was not part of a larger Torah scroll, and the Ezekiel scroll did not contain all of the Later Prophets. If the scrolls had been larger, it is probable that some additional fragments would have been preserved. The Deuteronomy scroll contains the very end of the book (Deut 32:46-47; 33:17-24; 34:2-6), as well as the attached uninscribed handle sheet, and it is not impossible that the final sheet or sheets had become damaged due to excessive use (cf. the re-inking of the final column of 1QIsa a ), and hence was/were placed in storage without the remainder of the book. 1. The nature of the corpora found in the Judean Desert The approximately 200 biblical texts found at Qumran form 21.5% of the 930 texts found there. 369 Furthermore, a large number of the 730 nonbiblical texts were inspired by Scripture or represent biblical exegesis. 370 Among the Masada fragments, the biblical texts are proportionally better represented than those at Qumran, since among the fifteen/sixteen literary texts there are seven biblical texts, four of the Torah, two of Psalms, and one of Ezekiel. The statistical analysis of the Masada texts is based either on a total of fifteen texts (assuming that Mas pap paleoUnidentified Text (r) and Mas pap paleoText of Sam. Origin (v) reflect the same text; thus Talmon, Masada VI, passim) or on a calculation of sixteen texts based on the assumption that the two mentioned texts reflect different compositions (the scribal features of the two sides of the papyrus are different, and the contents are not necessarily related). According to these calculations, the biblical component in the Masada corpus is either 46.6 or 43.75%, double the percentage of biblical scrolls in the Qumran corpus, viz., 22%. For a list of the Masada fragments, see <strong>Tov</strong>, “Masada,” and idem, DJD XXXIX, 27–114. 2. A Qumran origin for the Masada Nonbiblical Hebrew texts? It has been suggested by Yadin and Talmon that two or three individual Masada texts were brought to Masada by fugitives from Qumran. 371 This suggestion is expanded here for the collection of nonbiblical texts as a whole. Our suggestion is based on the similarity in content and structure of the corpora of Masada and Qumran. First, the texts which could have originated at Qumran are listed: 367 This is probably the oldest surviving papyrus fragment of the Aeneid. For an analysis, see Cotton and Geiger, Masada II, 1–2; E. Ulrich, “Aeneid,” Encyclopedia DSS, 1.10–11; C. P. Thiede, The Dead Sea Scrolls and the Jewish Origins of Christianity (Oxford 2000) 75–7. 368 On the other hand, according to C. P. Thiede, The Dead Sea Scrolls and the Jewish Origins of Christianity (Oxford 2000) 74, this was not a genizah. Thiede suggest that the scrolls were first located in a room behind the aron hakodesh and he assumes that ‘when the Romans approached, the scrolls were hastily buried under the floor, and when the Romans arrived and found the synagogue, they burnt furniture and other objects and threw them into that room. The scrolls survived underneath the rubble.’ Although the details in the description may be hypothetical, it is not impossible that the burial does not point to a genizah, and that the scrolls were indeed buried for safeguarding against burning by the Romans. See further the description of the archeological evidence by Netzer, Masada III, 407 ff., especially the discussion on pp. 411–13 regarding the nature of the synagogue building at an earlier stage. In any event, according to Netzer, p. 410, the pits were dug at a later stage of the occupation by the Zealots. 369 Some texts which are conceived of as ‘biblical’ are probably nonbiblical (e.g. liturgical), while some texts which are now recorded as ‘parabiblical’ may in fact be biblical. Accordingly, there is imprecision in both cases. 370 The central place of the Bible within the Qumran collection is thus larger than represented by the 200 biblical manuscripts, but this fact does not change the numerical relation between the two groups of texts. 371 See n. 366 above and S. G. F. Brandon, ‘Zealots,’ Encyclopaedia Judaica (Jerusalem 1971) 16.949–50.
Scribal Practices and Approaches Reflected in the Texts from the Judean Desert 301 • MasQumran-Type Fragment (Mas 1n) is similar in nature to many of the Qumran compositions with regard to morphology and orthography. Little can be said regarding the content of this tiny fragment of nine lines, except that it contains the typical Qumran form hawh (line 3) as well as two further words, wçdwq (line 2) and htawbnúl (line 4). The form hawh is not known in Jewish literature outside Qumran. 372 • MasShirShabb (Mas 1k) represents a composition that is well documented at Qumran (for the eight copies from cave 4 and the one from cave 11, see DJD XI and XXIII), and which has a distinct Qumran sectarian content. • The two texts on biblical themes, named by S. Talmon ‘apocryphon of Joshua’ and ‘apocryphon of Genesis,’ resemble Qumran documents reworking biblical texts or motifs. Moreover, I suggested that the Masada apocryphon of Joshua may reflect a manuscript copy of the same composition as that contained in 4QapocrJosh a,b (4Q378, 379), 4QProphecy of Joshua (4QapocrJosh c ?; 4Q522), and 5QapocrJosh (5Q9, published as ‘Ouvrage avec toponymes’). 373 • Mas apocrJosh (Mas 1l) reflects some MT-type spellings and linguistic forms (yk line 4, µhy- lines 5–7), but also some Qumran-type spellings. In one detail, it contains a typical Qumran form not known beyond that corpus, 374 viz., hdawm in line 8, 375 and also two additional plene spellings, ynwda in line 8, and a‚wl in lines 5 and 7. • MasJub/psJub (Mas 1j) reflects a composition that was especially close to the views of the Qumran covenanters and that is represented at Qumran in a relatively large number of copies in caves 1 (2), 4 (11), and 11 (1). The Masada fragment contains seven lines of two columns in a very fragmentary form. The spelling system is unclear (the occurrences of hkl in I 7 and II 5 slightly tip the balance in favor of a Qumran spelling system). The main clue regarding the background of this fragment is the phrase hmfçmhrçw, written as one word, which in the Jewish literature of this period is known only from Jubilees and some additional compositions found at Qumran: 4QpsJub a (4Q225) 2 i 9, 2 ii 13, 14; 11QapocrPs (11Q11) II 5 (hm[fçmh r]ç); 1QM XIII 11 (hmfçm ˚alm); and without rç also in 1QM XIII 4; 1QS III 23; 4QpsJub a (4Q225) 2 ii 6; 4QBer a (4Q286) 7a ii 2; 6QpapHymn (6Q18) 9. 372 This statement is based on the data contained in the electronic Historical Dictionary of the Academy of the Hebrew Language, Jerusalem. 373 “The Rewritten Book of Joshua as Found at Qumran and Masada,” in Biblical Perspectives: Early Use and Interpretation of the Bible in Light of the Dead Sea Scrolls: Proceedings of the First International Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature, May 12–14 1996 (ed. M. E. Stone and E. G. Chazon; Leiden/Boston/Cologne 1998) 233–56. 374 This statement is based on the following sources: The Historical Dictionary of the Academy of the Hebrew Language covering Qumran texts published until 1975; The Dead Sea Scrolls Database (Non-Biblical Texts), The Dead Sea Scrolls Electronic Reference Library, Vol. 2; Prepared by the Foundation for Ancient Research and Mormon Studies [FARMS] (ed. E. <strong>Tov</strong>; Leiden 1999); J. H. Charlesworth, Graphic Concordance to the Dead Sea Scrolls (Tübingen/Louisville 1991). Within the Qumran corpus, with one possible exception, this form occurs only in texts written in the Qumran orthography. hdwm 1QS X 17 1QH a XI 3 4QTime of Righteousness (4Q215a) frg. 1 ii 11 4QMyst a (4Q299) 6 ii 15 4QInstr d (4Q418) 81 17; 137 4 hdam 1QH a 10 10 1QM XII 12 4QS f (4Q260) IV 2 hdwam 4QInstr b (4Q416) 2 ii 16 4Q474 1 5 11QT a (11Q19) LXII 12 hdawm 1QM XIX 5 1QIsa a hand B 5 times, also dawm (56:12), hdwam (36:2; 38:17); in the first part: dawm (16:6). 4QInstr a (4Q415) 11 12 4QInstr c (4Q417) 3 3 4QInstr d (4Q418) 81 5 4QWisdom Text with Beatitudes (4Q525) 14 ii 24, 26 4QDibHam a (4Q504) 25 3 11QT a LXI 19 11QapocrPs (11Q11) IV 9 375 The Qumran sectarian nature of this spelling was recognized by Yadin, IEJ 15 (1965) 105.
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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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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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6 SCRIPTS 293 a. Square (Jewish) sc
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7 SPECIAL SCRIBAL CHARACTERISTICS O
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SCRIBAL PRACTICES AND APPROACHE S ... - Emanuel Tov

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