By Robert T. Anderson, Terry Giles
The Samaritan Pentateuch (SP) is the sacred scripture of the Samaritans, a tenacious non secular group made recognized by way of Jesus strong Samaritan tale that persists to at the present time. no longer so widely recognized is the impression of the SP outdoor the Samaritan group. lately there was a resurgence of curiosity during this scripture, as evidenced via a number of translations of the SP in addition to reference in Qumran scroll reviews to the SP or an SP-like culture with a purpose to describe the various textual proof found in the scrolls. This quantity offers a normal advent to and assessment of the SP, appropriate for a direction textual content and as a reference instrument for the pro pupil.
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Additional resources for The Samaritan Pentateuch: An Introduction to Its Origin, History, and Significance for Biblical Studies
The Samaritan scribes and their predecessors, those actively engaged with the pre-Samaritan texts, operated in many important ways within the larger stream of Jewish scriptural tradition, and the text that eventually became the SP is only one example of a common exegetical practice not bound by sectarian sensitivities. 52 Similarly, the LXX preserves in 1 Esdras a reworking of material taken from Ezra/Nehemiah. ” For, although the term “pre-Samaritan” is designed to indicate textual affinities with the later SP, there is nothing particularly sectarian about the pre-Samaritan texts.
49. Knoppers, “Mount Gerizim and Mount Zion,” 29. See also Knoppers, “Did Jacob Become Judah? The Configuration of Israel’s Restoration in Deutero-Isaiah,” in Zsengellér, Samaria, Samarians, Samaritans, 39–67. 50 Overall, new data have forced a reevaluation of past reconstructions of Samaritan origins, to such an extent that the consensus view outlined above has gradually eroded. As early as 1975, R. J. 52 The conversation about Samaritan origins has necessarily included reflection on the nature of a religious “sect”;53 definitions of “Samaritanism,” postexilic Israelite religion, and prerabbinic and rabbinic Judaism; enquiry into the relationship between Samaritans and Sadducees; and consideration of the various political, religious, and economic forces that led to the formation of a Samaritan community and the SP.
145). The number of texts counted in each group varies from researcher to researcher. Schiffman (Reclaiming the Dead Sea Scrolls, 172) presents a similar percentage distribution, although the total number of texts is different. Ulrich (“Dead Sea Scrolls and the Hebrew Scriptural Texts,” 77) numbers “about 230 manuscripts of the books of the Hebrew Scriptures” from Qumran and neighboring Judean desert sites. 30. Tov, Textual Criticism of the Hebrew Bible, 114–17. See also Bruce Waltke, “How We Got the Hebrew Bible: The Text and Canon of the Old Testament,” in The 34 THE SAMARITAN PENTATEUCH (1) Texts written in the Qumran practice: A large group of the Qumran texts display a similar and distinctive “orthography, morphology and scribal practices,” suggesting that they were produced at Qumran.