Samaritan Scroll

Previously unknown (mislabeled and in library storage since at least 1927, recently rediscovered by Dr. David Gilner) almost complete 1145 CE Samaritan scroll of Deuteronomy, one of the oldest manuscripts of its kind in the world. Scroll is stitched sheets of, finely scraped parchment and originates from the Samaritan community in what is now present day Ashkelon. The presumed fire damage remains to be carbon dated. Klau Library, HUC-JIR, Cincinnati, Ohio, Wednesday, November 4, 2009.

http://www.flickr.com/photos/ridolfo/with/4075481619/

Archive 2.0: Imagining The Michigan State University Israelite Samaritan Scroll Collection as the Foundation for a Thriving Social Network

14th Century Samaritan Pentateuch / One piece of cloth for each generation, roughly sixty generations in the same family / Mt. Gerizim, Palestinian Authority. 5/25/2009 http://www.wide.msu.edu/content/archive/

The Samaritan Archive Blog

Archive 2.0 Project Wraps Startup Phase, Whitepaper Published - September 4, 2009 - by Bill Hart-Davidson

With the submission and publication of a whitepaper entitled "Archive 2.0: Imagining The Michigan State UniversityIsraelite Samaritan Scroll Collection as the Foundation for a Thriving Social Network," the Archive 2.0 project team officially wrapped up the startup phase of their efforts today. Jim Ridolfo, graduate of Michigan State University's Rhetoric & Writing program and Assistant Professor at the University of Cincinnati is the lead author of the report. Mike McLeod and Bill Hart-Davidson from WIDE are also authors on the report.

The whitepaper is one of the deliverables required by the National Endowment for the Humanities Office of Digital Humanities, the agency that provided funding for the initial phase of work on the project. The whitepaper reports on the project's origins and the history of both the Samaritan people and the collection of texts at the center of the project as well as the activities that took place over the nine month period of funding in 2008-09.

The paper notes that the title of the project - Archive 2.0 - is "more than simply adding the technological affordances of Web 2.0 to atraditional archive" it is also an opportunity for "reconsidering the very nature of anarchive, both what it is and what it does." Ridolfo, McLeod, & Hart-Davidson lay out recommendations for what Archive 2.0 projects should aspire to, including

• consent from cultural stakeholder communities

• engagement with cultural stakeholder communities (when applicable)

• community-centered design in addition to user-centered design

• broad interdisciplinary collaboration with area specialists,special collections, university archivists, and usability/designexperts

• active use of the archive as a communications tool to establish new extra-institutional relationships

• a Sustainable Metadata Ecology

The team hopes to continue the work begun in the startup phase of the project, working on future efforts to realize these goals in connection with the Warren-Chamberlain archive of Samaritan texts at MSU and also with other cultural stakeholder communities.

http://www.wide.msu.edu/content/blog.php?id=2

http://wide.msu.edu/content/archive/

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Archive Watch: Good Samaritans

By Jennifer Howard

http://chronicle.com/blogPost/Archive-Watch-Good-Samaritans/8138/

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Samaritans Culture and Heritage Exhibition

معرض التراث والثقافة السامريه

From SAMARITAN LEGEND האגדה השומרונית الاسطورة السامرية

http://www.facebook.com/home.php?#/group.php?gid=48487462187

وزيرة السياحة والآثار تفتتح معرضا للطائفة السامرية في نابلس

http://www.alquds2009.org/atemplate.php?id=1379

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Joseph and the Egyptian Coins? by Dr. Ben Witherington

The phone call was urgent.  Can you do an interview at 5:15 about some coins found in Egypt that are claimed to be from the era of Joseph and even perhaps with his picture on them?  Here is the link to the initial story in the Jerusalem Post-- http://www.jpost.com/servlet/Satellite?cid=1253820674074&pagename=JPost/JPArticle/ShowFull

I must admit I was instantly skeptical for several reasons: 1) the use of coins all the way back to the time of Joseph is in historical dispute, and 2) even if there were some coins minted, there is no reason why they should have Joseph's picture on them. After all, he was never a pharaoh or a king of any country. Other scholars are weighing in on the negative side as well.  Here apparently is a picture of what we are talking about--- Further reading

http://blog.beliefnet.com/bibleandculture/2009/10/joseph-and-the-egyptian-coins.html

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A Case of Palestinian Arab Justice between Minority and Majority
The Samaritan High Priest Salama b. Sadaqa and the Arab Tailors of Nablus in the Nineteenth Century by: Haseeb Shehadeh

The following Arabic short story about the Samaritan high priest Salama b. Ghazal b. Ishaq b. Sadaqa was written by the late high priest Ya‘qub b. ‘Uzzi in 1960. Salama (1784-1855) actually served as a high priest between the years 1799 and 1826 and all high priests who followed him were his offspring. After the death of his father in 1787, the Samaritans lived about twelve years without a high priest because the only heir, his son Salama, was too young to take the office of high priesthood. At the age of nine, the 23rd of January 1793 the orphaned Salama started to copy the Samaritan Torah. Unfortunately, only one folio of that Torah has survived in Firkovich Sam II B 55 at the National Library of Russia in St. Petersburg.
At the beginning of the nineteenth century, approximately thirty Samaritan families lived in al-Khadra area, referred to in the Torah by the patriarch Jacob as Hlqt al-Smrh. The governor of Nablus was firstly Musa Bek Tuqan, followed by Mahmoud Bek Abd al-Hadi. The tax collector in the Samaritan community was Abd Hannuna b. Sadaqa al-Danfi. Salama had fairly good relations with the governors of the district of Nablus especially because of his knowledge of astrology and of writing amulets (bitaqat). This knowledge of predicting the future of people by watching the stars, is expressed in some of the legends collected by Ratson Tsedaka.
Salama’s son, Imran (1809-1874), was the high priest of the Samaritans during the period 1826—1859 only, although, according to the Samaritan halakhah, a high priest remains in his office until he dies. Salama corresponded for almost two decades with the well-known orientalist, Sylvestre de Sacy, in Arabic and Samaritan Neo-Hebrew (the so-called Shomronit). It is to be noted that this successful term, Samaritan Neo-Hebrew, was coined by our dear friend, the late Professor Macuch. Salama’s correspondence, significant in various respects, was published and translated into French by De Sacy, the pioneer of Samaritan Arabic studies in the modern era. In addition, Salama met with some European travellers who visited the Samaritan community in Nablus and they left us a positive picture of the character of this high priest.
Salama composed prayers in Samaritan Neo-Hebrew and several of these prayers are included in the collection of Cowley. He also wrote poetry in the so-called Middle Arabic, and a few examples are known to us. Therefore, his name should be added to the list of Samaritan poets in Arabic prepared by the present writer some years ago.
Salama’s marriage with Sis Shelah Ab-Sakuwwa ha-Dinfi took place in 1805, as recorded of in their ketubba (kitzb al-‘aris), Firkovich Sam X 66 in the National Library of Russia in St. Petersburg. The couple had three sons, Imran, Harun and Ishaq. Salama’s mother, Hadiyya, the sister of Ghazal b. Surur, was from Gaza. In light of his correspondence, it is evident that for two decades, from 1788 until 1808, the Samaritans were forbidden to celebrate their Passover on Mount Gerizim. Salama did not know anything about the Karaites. He was convinced that there were Samaritans in Europe and firmly rejected the possibility of selling Samaritan manuscripts. Salama was the last high priest to live in the old, dark, and damp priestly house which was divided into three parts. In the past that house was known by the name hash-shem, that is to say, the Name of God because holy parchments including the name of God were preserved there in a small closet. Later those parchments were placed in a small golden box in a metal closet together with other old books in the synagogue.
Ya‘qub b. Uzzi (afterwards, Abu Shafi’) was born in 1899 and died in 1987. Our friend, the late Professor Macuch met him in Nablus in 1968 and described him as “critical minded Samaritan” and “open minded person”. Abu Shafi’ served as high priest for three years His parents died when he was young; the father died in 1905/6 at the age of thirty five. His mother Aziza died in 1915/6 at the age of thirty. This small family of four members used to live in a 3.5 x 2 m room. The children, Abu Shafi’ and his younger sister, Munira, were raised for ten years under the auspices of their mother, their grandfather Jacob b. Aaron the Levite and their paternal uncle Abu al-Hasan b. Ya‘qub. It is worth mentioning that Abu Shafi’’s father, a bookseller in Palestine, visited London with three Samaritans in 1903. They were Ishaq b. Imran, Naji b. Kha∂r and Shelabi b. Ya‘qub. The main purposes of this three month trip were to sell Samaritan manuscripts, to collect donations in order to assist poor Samaritan families and for opening a school. Among the manuscripts sold to a British lady was a small old parchment, a Finasiyye dating back to pre-Islamic times! At that time there were still four scrolls among which the famous one by Avisha‘ b. Pinhas, were housed in the three or four wood and metal cabinets in the synagogue in Nablus. That synagogue, built in the thirteenth century, had room for sixty worshippers.
Abu Shafi’ received his basic education, religious and secular, in three different systems. First, his demanding religion teachers were Salåma b. Imrån and Ibrahim b. Khadr. The Torah as well as prayers from Marqe Durran were taught. Secondly, he attended a Protestant missionary school where he was supposed to learn mainly Arabic and English. The old, liberal and modest teacher Abu Nadir was not successful. Thirdly, the school of Warren founded in 1912 was considered a good place for Abu Shafi’ to learn various subjects such as English, arithmetic, history, geography and religion, especially the basics of cantillation. That school was in two big houses in the Samaritans’ quarter, one for boys and the other for girls. The number of the pupils in each house was about seventy, distributed into three classes. The age of the pupils varied between five to twenty years. Yet, it should be emphasized that the major part of learning and education was achieved by Abu Shafi’ himself. He taught himself both Hebrew (called in one place, the Jewish language) and English, and was fond of reading books. In his youth, history, love stories, and novels attracted him, but later he turned to scientific and philosophical works.
It should be noted especially that Ab¥ Shaf•< has translated the Samaritan Pentateuch into Arabic and has pointed out the differences between the translations of Ab¥ Sa>•d (thirteenth century), Rab Sa>adia Gaon (882-942) and the well-known Septuagint. This work, which took three years (1935-1938), was given to Yits˙ak Ben-Zvi who failed to find an adequate purchaser for it. The priest decided to sell this translation because he needed money for his marriage. My continuous attempts since the 1970s to find any traces of such a translation have been fruitless.
Abu Shafi’ produced copies of the Samaritan Torah and the Deftar (collection of prayers) with vocalisation in order to teach his children and to preserve the traditional oral pronunciation. He claimed that some ‘ignorant, fanatic and reactionary persons’ forbade such an action. Their argument was that these signs of vowels are considered an addition to the holy text of the Torah (Deut 4:2, 13:1). The priest Jacob resisted the temptation to sell old manuscripts for any sums of money .
The life of Abu Shafi’ was hard and he described it more than once as a tragedy. As a father he did not derive much pleasure from the intellectual achievements of his sons and suggested that rational people should, in fact, give a banquet when somebody passes away. As for himself, he desired that his coffin be made of strong wood painted green and the grave ought to be two and half metres deep and one metre wide. Planting flowers and especially roses beside the grave would be appreciated. He did not like mourning and wearing black clothes. Therefore, he beseeched his wife, his daughters and his grandchildren not to mourn over thirty days.
In the following is the story of the High Priest Salama b. Ghazal b. Sadaqa and the Arab tailors of Nablus during the first half of the nineteenth century. It is presented as it appeared in Abu Shafi’’s hand-written book on the Samaritans in 1960. The story would have had some interest for Palestinian dialectology had it been written in the spoken Arabic of Nablus.
This is a true story of a recent period. It had not been written down before we transcribed it from those who had heard it from their parents and knew it. The priest Salama was renowned for his piety, simplicity and spiritual contacts, as well as for his poverty and lack of means. He was skilled in the science of astrology which he had learned from his father Ghazal. As a result he was close to Arab governors and leaders who ruled Nablus .
At that time the Samaritans of Nablus refrained from giving in marriage one of their daughters because of a dispute between him and some influential Samaritans. Consequently, he moved to Gaza and lived there for a period of time They gave him the best of their daughters in marriage and did not let him go back until strong urging and insistence of the notables of Nablus who expressed their regret and sorrow for what they had done against him.
The priest Salama was extremely simple, religious and pious. He practised tailoring as a profession not because he mastered it but because he regarded it the only occupation through which it would be possible to earn some money to support his family. Yet, some Samaritans helped him in renting a very modest shop in the bazaar of the tailors in Nablus.
He worked for a long period making traditional men’s robes for the villagers for a small fee. In spite of the fact that he was not skilled in this profession, people chose him as their tailor, causing envy among his neighbouring Arab tailors, who hated him and asked him to raise his fees and even threatened him. Since he did not pay any attention to them, they decided to harm him by accusing him of stealing and complaining to the governor of Nablus, Musa Bey Tuqan. To make the charge, they secretly placed in his shop some pieces of cloth that they accustomed to steal from their own clients. Then a delegation from them went and met Tuqan. They presented to him the matter of this Samaritan priest who steals the property of Muslims.
The Bey who knew the priest did not believe them at first sight and rebuked them harshly. He said to them: You envy this poor and humble person and treat him unjustly. They answered: you can immediately send some of your men to search his shop. We are sure that there are some stolen goods in it. If our statement turns out to be false then we would be ready to accept the punishment that our lord imposes on us. The Bey agreed and commanded some of his men to go and search the priest’s shop. They went and searched Salama’s shop though he did not know why they came and what they were looking for. When they found the stolen pieces that the complainants themselves had put there, they asked him to accompany them to the Bey and he did. When they arrived before the Bey with what they found, the priest stood in front of the Bey. The Bey, feeling pity for the priest, asked him to tell the truth. The priest denied having any knowledge of the the stolen goods. The Bey, who did not suspect that the charge was a trick by the tailors, became furious and thought that the priest was lying and refuses to acknowledge the truth. So he raised his hand to slap him but Salama moved aside from the blow. The Bey’s hand hit the wall. The blow was so hard that the Bey fainted because of the intense pain. Before he regained consciousness one of his brothers led the priest Salama by the hand and said to him: Go away and save yourself, you poor man, before you get killed. The priest took to his heels not believing that he was safe. When he arrived home he hid in the cellar below a floor tile and had been intended for such purposes for a long time. He remained in hiding until a Bey’s messenger showed up. When the Bey regained consciousness he felt a great pain in his hand. Orthopaedic therapists and physicians tried to cure him but their attempts to mitigate the pain or enable him to move his hand were in vain. Then the Bey asked about the priest and what they did to him. His brother informed him that he took the priest to his home. Musa Bey thanked him for doing that and requested him to go and apologise to the priest and fetch him, believing that no one else could help him. The Bey’s brother hurried to the priest’s house and after some difficulty the priest showed up and agreed to accompany him. When he arrived, the Bey apologized to him and asked him to appeal to God and pray for healing. Salama did and the pain vanished and the hand was healed. Salama was honoured and rewarded with a large sum of money and gifts for his family and an outfit for him. Though the Bey believed in Salåma’s innocence, he could not understand how the stolen pieces came to the shop. Yet when the Bey brought the tailors who had complained and started beating them with stick some of them unveiled the truth and confessed that they themselves had placed the pieces that they had stolen from their clients in the shop. They received punishment which they had brought upon themselves, and they paid a fine which was given to the priest. After that the Bey remained grateful to the priest and extended to him a helping hand.
Finally, it is perhaps not superfluous to mention that the last High Priest, the late Cohen Sallum Ben ‘Imran (Shalom ben Amram, 1923-2004), was a member in the Palestinian parliament. The new high priest, El‘azar Tsedaka ben Isaac ben Amram (Abd al-Muin Sadaqa, 1927- ) and all his community, Israelies and Palestinians, speakers of Arabic and Hebrew will be, as any minority in the world and in particular in the Middle East, the first ones to welcome real, just and comprehensive peace between Israel and the Palestinian authority and the Arab World. Shall we witness justice, peace and security in the Holy Land

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Ancient Samaritans celebrate different Sukkot in West Bank 

by Saud Abu Ramada, Hua Chunyu, Emad Drimly 

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Hardcover: 250 pages Publisher: Walter de Gruyter (November 30, 2009) Language: English ISBN-10: 311019497X ISBN-13: 978-3110194975

The Origin of the Samaritans (Supplements to Vetus Testamentum) (Hardcover)~ Magnar Kartveit seen for sale for $123.98-185.00 Hardcover: 405 pages Publisher: Brill Academic Publishers (August 15, 2009) Language: English ISBN-10: 9004178198 ISBN-13: 978-9004178199

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Books For Sale

Palæstra linguarum Orientalium : hoc est : quatuor primorum capitum Geneseos, I. textus originalis tam ex Judæorum quàm Samaritanorum traditionibus. II. Targumim seu paraphrases Orientales præcipuæ, nempe I. Chaldaicæ, (Onkelosi, Jonathanis et Hierosolymitana) II. Syriaca, III. Samaritana, IV. Arabica, V. Æthiopica, VI. Persica omnia cum versione Latinâ, ex Bibliis polyglottis Anglicanis maximam partem desumta & eo fine seorsum edita, ut & linguarum studiosi habeant, in quibus sese exerceant, et alii præstantiam ac utilitatem harum paraphrasium hinc tanquam ex ungue leonem perspicuè cognoscant . Accedit brevis ejusdem de scopo & usu hujus opusculi præfatio, & qualecunque specimen : et omnium quæ in IV. his capitibus earumque paraphrasibu OTHO ( Georgius ) Bookseller: James Fenning, ABA (County Dublin, ., Ireland) Price: US$1409.21 Book Description: Francofurti ad Moenum : Impensis Friderici Knochii. Typis Martini Jacqueti, 1702, 1702. Pages (18), 140 ; 147, (3, errata), 4to, later half divinity-style calf over marbled boards : a very good to nice copy. An interesting study in comparative linguistics. The first four chapter of Genesis given in Hebrew, with the latin translation of Arias Montanus, followed by the Targum Onkelos, the Tarhum Honathan, and the Targum Jerusalem, all Aramaic translations of an early period. Paraphrases in Syriac, Samaritan, Arabic, Ethiopian, and Persian, each with a verbal Latin translation, follow. The concluding chapters provide ancient commentaries and interpretaions to the four chapters. "The texts are preceded by a model analysis of the grammars of each of these languages, and they are followed by eight glossaries, listing and explaining all the words which occur in the texts." - Hoefer. Bookseller Inventory # 12865

Samaritanernas PŒskfest I Ord och Bild / Bibliska Blodsoffer I VŒra Dagar. [Passover Celebrations of the Samaritans in Words and Pictures / Biblical Blood Offerings in Our Time]. LARSSON, Lewis. Bookseller: Simon Finch Rare Books (London, ., United Kingdom)  Price: US$ 1281.10 Quantity Available: 1 Shipping Within United Kingdom: US$ 16.58 Book Description: Stockholm: Albert Bonniers Fšrlag, 1917., 1917. Large 4to (312 x 229 mm), pp.56, [162]. 80 black-and-white photographs, text by John D. Whiting, Selma Lagerlšf and Sven Hedin. Top edge dyed black. Original decorative paper-covered boards, upper side blocked in black and gilt with a motif depicting a ram and a blade. Cloth spine and corners, spine blocked in black and gilt; Occasional rubbing to boards at top and bottom edges, short splits to hinges at head and foot, corners rubbed. Near-fine. First edition, no.67 of 300 copies. This remarkable work made in the spring of 1914 constitutes the first photographic record of the Passover celebrations of the Samaritans on Mount Gerazim: a twelve-hour ceremony, lasting from sunset to dawn, in which Larsson shows the preparation and slaughter of the offerings, portraits of the participants, and studies of them whilst they pray. In January 1920 a selection of these photographs were published in National Geographic under the title 'The Last Israelitish Blood Sacrifice'. In March 1915 a plague of locusts had devastated the land and by 1917 the British had invaded Palestine as a province of the Ottoman Empire. Between 1910 and 1930 Larsson was principal photographer for the American Colony, a non-conformist Christian sect based in Jerusalem. In the late nineteenth and early twentieth centuries, the American Colony Photographers (who also included Elijah Meyers, Furman Baldwin and later Eric Matson) jointly created a superlative collection of photographs of Palestine and the Middle-East. After Larsson left the group, Matson became exclusive owner of this archive, which he later donated to the Library of Congress (somewhat controversially under the title of 'The Eric Matson Collection'). Bookseller Inventory # 95966

Notice sur deux fragments d'un Pentateuque hÇbreu-samaritain rapportÇs de la Palestine par M. le sÇnateur F. de Saulcy. Bargäs, Jean Joseph LÇandre Bookseller: SessaBks (ABAA) (Philadelphia, PA, U.S.A.)
Price: US$ 750.00 Quantity Available: 1 Shipping Within U.S.A.: US$ 7.50 Book Description: Imprimerie Polyglotte êdouard Blot, Paris, 1865. First edition: Number 60 out of 200 copies printed, with a folded facsimile leaf showing the Song of Moses in Samaritan, followed by the transcription in Hebrew and translation in Latin. L'abbÇ Bargäs was a distinguished bibliophile and Orientalist who published a number of treatises on Middle Eastern antiquities, including Traditions orientales sur les Pyramides, Temple de Baal Ö Marseille, and Examen d'une nouvelle inscription phÇnicienne, dÇcouverte recemment dans les mines de Carthage. Uncommon: OCLC and NUC Pre-1956 locate only five U.S. holdings. Provenance: Ownership label of George Williams (1814-78), who served as Vice-Provost of King's College from 1854 to 1857. 8vo (24.5 cm, 9.6"). [6], 91, [1] pp.; 1 fold. plt. Recent marbled paper-covered boards, front cover with gilt-stamped red leather title-label. Title-page with small affixed slip with ownership inscription of George Williams of King's College. Occasional edge nicks and short tears, and a number of leaves with old creases or the odd smudge; last leaf with old, small repairs to margins, and one other leaf with very good repair from blank reverse to an interior tear (no text lost or even affected). Bookseller Inventory # 25368

SAMARITANERNAS PASKFEST I ORD OCH BILD. BIBLISKA BLODSOFFER I VARA DAGAR. Introduction by Selma Lagerlöf and Sven Hedin.   Whiting, John D. Bookseller: M.POLLAK ANTIQUARIAT Est.1899, ABA, ILAB (Tel-Aviv, ., Israel) Price: US$ 500.00
Quantity Available: 1 Shipping Within Israel: Book Description: Albert Bonniers, Stockholm, 1917. Original Half Cloth. Folio. 55pp Swedish text and 80 fine photographic plates . One of only 300 numbered copies (nr. 82) Minimal occasional rubbing at edges otherwise a very good, clean and fresh copy. Rare. Shipping worldwide included. Bookseller Inventory # N1574

The Book of Genesis, Exodus, Leviticus, Numbers, Deuteronomy in The Samaritan Version of the Pentateuch - Copied By Hand from a 13th Century Manuscript By Abraham Nur Sadaqah
Sadaqah, Abraham Nur Bookseller: Fishburn Books ABA, ILAB
(London, GL, United Kingdom) Price: US$ 316.00  Book Description: 1959. 5 vols cloth, 24 cm, hand written text in Paleo-Hebrew (Samaritan). Bookseller Inventory # 003176

Jewish and Samaritan Version of the Pentateuch with particular stress on the differences between both texts. Exodus (Hamishe Humshei Torah: Nusach Yehudi, Nusach Shomroni im me-duyakot shel ha-shinu'im bein shtei ha-nusachot. Sefer Shemot lefi ktav yad Shomroni atik min hameah ha 11) [RARE]. Sadaqa, Avraham and Ratson Sadaqa. Bookseller: ERIC CHAIM KLINE, BOOKSELLER (ABAA ILAB) (Santa Monica, CA, U.S.A.)
Price: US$ 200.00

The Samaritans XXI, 865 S. (ISBN: 9783161452376)
Bookseller: Speyer & Peters GmbH
(Berlin, D, Germany) Price: US$ 305.01
Quantity Available: 3 Shipping Within Germany: US$ 3.42 Book Description: Mohr Siebeck GmbH & Co. KG, 1989. Ln. Book Condition: neu. 1989. Bookseller Inventory # 978-3-16-145237-6

Hebrew-English Paleo Exodus – Scripture at the End of the Iron II Period (Ancient Near Eastern Texts and Studies Number: 14) (ISBN: 9780773463158) Phillips, David Bookseller: Reliant Book (Richardson, TX, U.S.A.) Price: US$ 291.68 : Book Description: Book Condition: new. BRAND NEW. AUTHENTIC EDITION. TITLE: Hebrew-English Paleo Exodus – Scripture at the End of the Iron II Period (Ancient Near Eastern Texts and Studies Number: 14). AUTHOR: Phillips, David. PAGES:349. PUBLICATION YEAR:2004. DESCRIPTION: Exodus lies at the foundation of Judeo-Christian culture and this book presents the original version, the earliest copy. The most important difference occurs in Chapter 20, which is twice as large as the common Masoretic version and contains the extraordinary 10th Commandment, the paragraph which enjoins ".on Mount Gerizim as I command you today. There you shall build an altar to Yahweh your God." On the right hand page is the translation. For the first time this version is easily accessible. Although the Samaritan Pentateuch has been known since the 17th century, it has not been translated and only a few specialists have read it. Now paleo Exodus is available to anyone interested in the venerable epic. The translation has been done clause by clause, governed by the punctuation of the paleo manuscripts. Simultaneously the translation refrains from employing dubious literalisms. This translation of Exodus is from the original writing and often clarifies obscure passages of the Masoretic version. WILL SHIP WITH FREE TRACKING!. Bookseller Inventory # NELLEMNIWDE-3815

The Samaritan Pentateuch (Texts and Studies in the Hebrew Language and Related Subjects, Volume VIII) Bookseller: Global Village Books (Kailua, HI, U.S.A.) Price: US$ 150.00 Book Description: Tel Aviv University, The Chaim Rosenberg School of Jewish Studies, 1994. Tel Aviv University, The Chaim Rosenberg School of Jewish Studies, 1994. Softcover. Book Condition: Fine, Ex-Library. 1st Edition. Approximately 9.75x7.25x0.5 inches. Minimal rubbing to cover, few creases at front bottom. Usual library stamps, labels, and pocket. Rare, extremely difficult to find. 211 pages. Bookseller Inventory # 000073

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