SCRIBAL PRACTICES AND APPROACHE S ... - Emanuel Tov

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22 Chapter 2: Scribes 1QS (Doudna, “Dating,” 451), usually ascribed to 100–75 BCE. 38 1QS, 1QSa, 1QSb, and 4QSam c share the same orthography and morphology (see APPENDIX 9). According to Allegro, DJD V, 58, this scribe, or more precisely, the one who copied 1QS, also copied 4QTest (4Q175), both of them using Tetrapuncta (ch. 5, TABLE 19). According to Larson–Schiffman (DJD XXII, 311), 4QNarrative G (4Q481b) was copied by the same scribe, while Martin, Scribal Character, II.710 tentatively identified the final hand of 1QS with hand B of 1QpHab. J. Strugnell ascribed 4QTQahat ar (4Q542) 39 to the same hand as 4QSam c and he further ascribed 4QIndividual Thanksgiving A (4Q441), 4QPersonal Prayer (4Q443), 40 and 4QEschatological Hymn (4Q457b) 41 to the same hand as 1QS. It is noteworthy that compositions that presumably were written by the same scribe were found in two different caves. For a detailed study of the idiosyncrasies of this scribe, see Tigchelaar, “The Scribe of 1QS.” • J. R. Davila, DJD XII, 57: 4QGen f and 4QGen g were probably written by the same scribe. • Strugnell, “Notes,” 199, 201, 204: 4QpHos a (4Q166), 4QpHos b (4Q167), and 4QpMic? (4Q168) were copied by the same hand. • J. T. Milik, Enoch, 5 suggested that 4QEn f ar (4Q207) and 4QLevi d ar (4Q214) were written by the same scribe. • Alexander–Vermes, DJD XXVI, 150: One scribe wrote both 4QS e (4Q259) and 4QOtot (4Q319), which were probably included in the same scroll; 4QOtot (4Q319) would have started a few lines after the end of 4QS e (4Q259) col. IV, after line 8. This assumption was also accepted in J. Ben-Dov’s edition of 4QOtot, DJD XXI, 200. However, the evidence is unclear, and it is possible that 4Qs e and 4QOtot belonged to the same composition, or alternatively that 4QOtot was not included in the same scroll. • Steudel, “Assembling,” 519, n. 14: 1QH a and 4QD a (4Q266) were written by the same scribe. • J. T. Milik, “Milkî-s≥edeq et Milkî-res7aÆ dans les anciens écrits juifs et chrétiens,” JJS 23 (1972) 95–144 (129) suggested that the following compositions were written by the same scribe: 4QCurses (4Q280), 5QRule (5Q13), and possibly 5QS (5Q11) and 4QapocrJer C e (4Q390). • D. Falk, DJD XXIX, 23–4: Scribe A of 4QCommunal Confession (4Q393) also copied 4QWorks of God (4Q392). According to this scholar, this scribe also copied 4QpsEzek d (4Q388) and 4QapocrJer C c (4Q388a). • J. P. M. van der Ploeg: One scribe copied both 11QT b (11Q20) and 1QpHab. 42 • García Martínez–Tigchelaar–van der Woude: 11QT c ? (11Q21) and 11QJub (11Q12 + XQText A) were written by the same hand (DJD XXIII, 411). • A. Yardeni, DJD XXVII, 65: XH≥ev/Se 7 and 13 as well as 5/6H≥ev 47b were written by the same scribe, whose name is mentioned in XH≥ev/Se 13 12. If indeed the Qumran scrolls were written by a large number of different scribes, it is apparent that only a very small proportion of their work is known to us, since many of the scribes were professionals who must have produced many scrolls. On the other hand, according to E. G. Turner, only a limited number of scribes was involved in the writing of Greek literature as known from Oxyrhynchus. 43 The identification of the scribal hand visible in 1QS, 1QSa, 1QSb, and the biblical text 4QSam c , as well as in some corrections in 1QIsa a shows that at least in this case same scribe copied texts that we know as biblical, along with other texts that we know as nonbiblical. By the same token, there is no indication that tefillin were copied by a separate group of scribes, and 38 See F. M. Cross, Scrolls from Qumran Cave I. The Great Isaiah Scroll, The Order of the Community, The Pesher to Habakkuk from Photographs by John C. Trever (Jerusalem 1972) 4, note 8. 39 See Bonani et al., “Radiocarbon Dating,” 28. G. L. Doudna, “Calibrated Radiocarbon Dates from Tucson and Zurich on Dead Sea Texts and Linen,” paper delivered to the SBL conference, Philadelphia, Nov. 20, 1995, p. 6, disagrees with this assumption, referring to both radiocarbon analysis and paleographical considerations. 40 For 4Q441 and 4Q443, see S. A. Reed and M. J. Lundberg, The Dead Sea Scrolls Catalogue. Documents, Photographs and Museum Inventory Numbers (Atlanta, Ga. 1994) 114. I owe this information to Tigchelaar, “The Scribe of 1QS,” 439, n. 5. 41 See E. Chazon, DJD XXIX, 410. 42 J. P. M. van der Ploeg, “Les manuscrits de la grotte XI de Qumrân,” RevQ 12 (1985–87) 9; idem, “Une halakha inédite de Qumran,” in Qumrân: sa piété, sa théologie et son milieu (ed. M. Delcor; BETL 46; Paris/Leuven 1978) 107–13. In this publication, van der Ploeg commented on the identity of the scribe of the two documents, but he did not identify the cave 11 document as 11QT b (11Q20). 43 E. G. Turner, “Scribes and Scholars of Oxyrhynchus,” Act. der VIII Int. Kongr. Papyrolog. (Vienna 1956) 141–6, especially 143, 145–6. See also K. McNamee, “Greek Literary Papyri Revised by Two or More Hands,” Proceedings of the XVI Int. Congr. of Papyrology (Chico, Calif. 1981) 79–91.
Scribal Practices and Approaches Reflected in the Texts from the Judean Desert 23 therefore the category of scribes specializing in sacred writings probably developed only in rabbinic circles. f. Background of scribal traditions The scribal practices embedded in the documents from the Judean Desert reflect the writing of the period under review. However, at the same time they also reflect writing styles continuing from earlier periods when scribal practices for literary and documentary texts on papyrus and leather, as well as for inscriptions on other types of material, were developed. Several practices shared by the Judean Desert texts and Aramaic documents of the fifth century BCE (ch. 8b) lead us to believe that many texts from the Judean Desert continue earlier traditions of writing in the square script. To a lesser degree, scribes were influenced by the Alexandrian Hellenistic scribal traditions (as reflected especially in some correction procedures analyzed in ch. 8c). At the same time, it is unclear whether certain scribal practices had developed at an earlier stage of the writing of Hebrew in square characters, or were influenced by contemporary customs in neighboring countries (see, for example, the discussion of the use of the paragraphos in ch. 5c1). g. Approaches of scribes to their Vorlagen The approach of scribes to literary texts changed over the course of the centuries; with regard to the biblical text it also differed from one milieu to another, and above all from person to person. For the period preceding the earliest Qumran documents (deriving from the mid-third century BCE), and also, to a great extent, the period under review, the term ‘scribe’ is somewhat misleading. The function of the scribe was less technical and subordinate than is implied by the medieval and modern understanding of the word. The earlier scribes were involved not only in the copying of texts, but to a limited extent also in the creative shaping of the last stage of their content. Expressed differently, at one time scribes often took the liberty of changing the content, adding and omitting elements, sometimes on a small scale, but often substantially. 44 In this context, one is reminded of the aforementioned use of sofer as an author in 11QPs a XXVII 2 (referring to David). The nature of this creative scribal activity requires us to conceive of the persons involved as scribes-editors, who were not only active in the transmission of texts, but also in the final stage of their creative edition. This applies to most compositions found at Qumran, but not for all milieus, since in the texts belonging to the Masoretic family this freedom was not sanctioned in the period under consideration. Some scribes acted with more precision than others with regard to their Vorlagen and the manuscripts they created. Three different aspects seem to be involved in the definition of scribal precision: • Precision in copying. Common to all scribes was the unconscious creation of scribal mistakes (minuses, pluses, changes, and differences in sequence). The fewer mistakes made, the more careful the scribe must have been. Some scribes were more prone to making mistakes than others, and in principle, a scribe who otherwise remained close to his Vorlage could nevertheless have erred as much as others. Accordingly, careful and careless scribes can be identified anywhere in the Qumran corpus. • The approach to the Vorlage. It would be simplistic to say that a scribe either did or did not follow his Vorlage closely. What is at stake is not just the faithfulness of scribes to the text from which they copied, but their general philosophy regarding their role in the transmission process. 44 On the other hand, A. R. Millard, “In Praise of Ancient Scribes,” BA (1982) 143–53 opined that scribes in the ancient Near East meticulously represented their Vorlagen, allowing only for minor orthographic variations. However, that description does not address the whole spectrum of the reality in antiquity. In the present context, this topic cannot be treated satisfactorily. For some data and analyses, see <strong>Tov</strong>, TCHB, chapters 3 and 4.
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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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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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APPENDIX 6 THE HEBREW TEXTS FROM MA
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SCRIBAL PRACTICES AND APPROACHE S ... - Emanuel Tov

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