“Mount Gerizim,
All the Days of Our Lives”
March / April
2013
Vol. XII - No 4
In This Issue ·
High Priest Aaron ·
Passover 1934 ·
Samaritan Version ·
Award ·
Ebay ·
In the News ·
News from the Past ·
Future Publication ·
Coming soon ·
Biblio
Future Events
The Twelfth Month 3651 - March 12, 2013
The First Month 3652 - April 10, 2013
Paschal Sacrifice – April 23, 2013
Pesach – April 24, 2013
The Unleavened Bread Festival – April 30, 2013
Shavuot – June 16, 2013
~~~~~~~
By: Benyamim Tsedaka
[Photo: The High Priest Aaron Ab-Hisda, son
of High Priest Jacob, May The Almighty have mercy on him.]
Childhood and
youth
A short while ago [April 19, 2013] the High Priest
Aaron ben Ab-Hisda ben Jacob returned his spirit to the Creator, when he passed
away following heart failure while seated in his home on Mount Gerizim. He was
aged 86. May G-d have mercy.
High Priest Aaron was born in Nablus in February 5,
1927, and was educated by his father High Priest Ab-Hisda son of the High
Priest Jacob, wise and held in great esteem among the Israelite Samaritans. He
was an author and poet. As a child Aaron learnt the traditional poems, chants
and prayers from him, and soon stood out as an exceptional singer and great
reader of the Torah. He had great knowledge of the prayers of the community.
To earn a living he was employed as a nurse at the
National (Al-Watani) Hospital in Nablus, where he worked for forty-five years.
He was considered loyal and expert in helping patients, and in more specific
diagnosis of their illnesses.
At the same time he devoted many years to
instructing young Israelite Samaritan children in the Torah and prayers. Choral
singers were shocked to hear of his sudden passing. Like his brother High
Priest Joseph who died in 1998, High Priest Aaron suffered sudden heart
failure, which left members of the community pained and wordless.
High service
to the his Community
High Priest Aaron continued to serve his community
until his very last day by giving good advice to thousands of people who
approached him from outside the community. The community returned his affection
as he was consistently agreeable to all, and always endeavoured to make peace
between members of his own community.
High Priest Aaron was revered throughout his life.
He was a member of the Community Committee in Nablus between 1979 and 1983, and
took up the High Priesthood in 2010 after High Priest Elazar b. Tsedaka passed
away. High Priest Aaron fulfilled his role faithfully. He stood before his
community in the service of the Almighty in the synagogue, conducting the
ceremonial milestones in community life: the ritual circumcision, Torah Reading
conclusions, engagements, weddings and mourning days. For the last three years
he directed the Passover sacrifice ceremony; his beautiful voice rang strong
and clear right up until his last day.
Respected by
Prime Ministers
At official meetings with senior public figures
in Israel, and in areas under the Palestinian Authority, he represented the
Israelite Samaritan Community proudly and honourably. Only last Thursday, April
18, he returned from a farewell meeting with the Palestinian Prime Minister, Dr.
Salam Fayyed, where he gave him a symbolic Key to Mount Gerizim in a decorative
frame, three years after he presented him with the First Israelite Samaritan
Medal for Peace. Recently High Priest Aaron visited Israeli Prime Minister
Netanyahu’s home to console him on the death of his father Ben Zion. At these
three meetings the Prime Ministers received the High Priest Aaron respectfully.
The Community Committee in Mount Gerizim notes that High Priest Aaron’s
presence and calm demeanor resulted in improved relations and more successful
progress in community matters. He bore himself nobly at the head of joint
missions of the community in Mount Gerizim and in Holon, and brought great
honour to the Israelite Samaritans with his words of peace and reconciliation.
A world
quality singer
Of special value to the Community were his
prayers and festive songs. His voice was wonderful; he was among the world’s
finest singers. He had a resonant voice, strong and clear, drawing on a
powerful tradition of rich and tonally accurate singing. He was a beacon for
many who aspired to emulate his precision in song and his breadth of knowledge
of Samaritan chants. While he preserved his quiet ways and modesty, his
welcoming countenance lit the way for all ages in the community. He received
each visitor to his home with a shining smile, and heart-penetrating
conversation. He insisted on accompanying every guest to the threshold of his
home when leaving, showering them with blessings for success on their journey
and in all they do. On his departure he leaves more than 750 members of the
community with damp eyes, saddened by his passing.
Most beloved
personality
He made sure to visit each member of the community
in Mount Gerizim and Holon if they were hospitalized, at least once. He would
lay his soft, gentle hand on the sufferer’s forehead, and wish them a speedy
recovery. Nobody in the community will ever forget him for this. He leaves
behind him many who will remember fondly the pleasure of being in his presence.
High Priest Aaron distinguished himself by ensuring
the continuity of his family line. He professed great love for his wife Leah,
and together they raised five sons (one of whom tragically drowned in a well at
the family home on Mount Gerizim about forty years ago), and two daughters. His
grandson, son of his son Amram, was named after him, and brought him great
satisfaction during his last few years.
The Community is holding the hand of his widow
Leah, and the hands of the sons and daughters of the family. May the Almighty
have mercy on his spirit on his burial last Friday, April 19, 2013 at the
cemetery on Mount Gerizim, accompanied by all the members of the community,
dignitaries from Nablus, many Nablus residents, and senior Israeli and
Palestinian officials and military and police officers. Over the next seven
days of mourning after he was buried many will flock to his house from all over
the country and the world to pay their respects.
With the Mercy of the Almighty may his spirit grace
the Garden of Eden forever. With ever-increasing grace, nothing is greater than
the Almighty in His Grateness.
The
Community mourns
The passing of the High Priest Aaron ben Ab-Hisda
has been especially difficult for all Israelite Samaritans, because this week,
on Tuesday 23rd April between the sunsets they are about to present the
Passover Sacrifice on Mount Gerizim. Everyone expected that, as during the last
three years, High Priest Aaron would open the ceremony in his pleasant,
comforting strong voice, wishing peace to members of his community and the
entire world, before starting the reading of the Exodus, Chap. 12 passage. Even
though it is forbidden to mourn on a Festival or Sabbath, no one will see happy
Samaritan faces on the coming Day of Sacrifice. The Ceremony will be opened by
the new High Priest.
The New High
Priest Aabed-El b. High Priest Asher
Afterwards, at the end of the seven days of
mourning, the deputy High Priest Aabed-El b. High Priest Asher, son of the High
Priest Matzliach, aged 78, will be appointed to the High Priesthood.
Mild-mannered and pious, and a successful businessman, may the Almighty extend
his days.
The Israelite Samaritan High Priest is chosen by
the Almighty based on the Torah principle: “The Eldest Priest of His Brothers”
[Book of Leviticus].
Translated by: Vanessa Squire, London
Written and edited by: Benyamim Tsedaka
Left Photo by Ori Orhof, the new High Priest,
Aabed-El, b. Asher b. Matzliach, long may he live.
~~~~~~~~~~~~~~~~~~~~
The Samaritan Passover 1934, a Black & White
Movie
See the movie on
Youtube: 1934 Samaritan Passover and the full
description: Ideal travel talks : Palestine 1934
Enjoy!
~~~~~~~~~~~~~~
Those that has recently purchased the hard covered book, will
find interesting English insights of the Samaritan Torah and Samaritan views
from the short commentaries.
The parallel columns of the scripts, English translation of the Samaritan
and Jewish versions (from Genesis to Deuteronomy), helps to see the differences
between the two texts and where in areas that the verses are different. This
book will now be available for English readers other than the original Arabic,
Hebrew or Samaritan Hebrew that the reader may not understand.
There is a commentary on Exodus 12:2, page 151-2, that needs to
be rewritten, it reads: ‘Calculation of
the calendar: The Jewish and Samaritan calculations of the calendar are very
close systems. The difference between the two systems is caused by the opening
year of each calculation. The Jewish calculation starts from the first year of
creation, but the Samaritan calculation starts from the first year of the
entrance of the people of Israel with Joshua Bin-Nun to the Holy Land. Hence
the leap of years in both calendars are not parallel. Therefore, sometimes the
Samaritan festivals take place 30 days after the same Jewish ones.’
This commentary is misleading, the Samaritans have two (2)
calendar counting, the first and most important that of the calendar counting
from the beginning of Creation whereas even Passover is in the first month of
this counting. The Jews use a different counting calculation than the
Samaritans but still starts by their calculation of from the beginning of
Creation. The Second calculation that the Samaritans use is from the entrance
of the Israelites when they entered the land of Canaan. This calculation of the
months has nothing to do with setting the time of the Passover or other times
since they are set from the creation time-set.
Reviews
Martin
Abegg -- Trinity Western University
"More than simply a
translation, this is a document infused with the unique culture of the
Israelite-Samaritans as no other English translation could be. . . Truly an historic
piece of literature."
Haseeb
Shehadeh -- University of Helsinki
"The Samaritan Pentateuch is a vital source not solely for Samaritanology
but also for biblical studies. . . . Benyamim Tsedaka here offers a significant
scholarly resource for Hebrew speakers and English-speaking audiences
alike."
Terry Giles -- Gannon University
"Tsedaka and Sullivan have made a significant contribution, giving a
larger audience than ever before access to the Samaritan Pentateuch. This
English translation gives a faithful rendition of the Samaritan text and, by
comparing it to the Masoretic version, shows the pluriform nature of the early
biblical textual tradition. A welcome addition to the biblical studies library!"
Étienne Nodet -- l'École
biblique de Jérusalem
"Both forms of the Torah have
been available since the seventeenth century in the great Polyglots, with Latin
translation, but modern versions were lacking. This synoptic translation
definitely fulfills a desideratum, all the more in that it includes
scholarly introductions and extensive footnotes."
Steven Fine, --
Professor of Jewish History, Yeshiva University, Director, Center for Israel
Studies; Arch of Titus Digital Restoration Project
The
publication of your English translation of the Samaritan Torah is a moment for
celebration. I am aware of how truly Tsedaka
and Sullivan have dedicated themselves to this project, and am
honored to have a small part in it. Your efforts over a lifetime to build
the Samaritan community and to make its rich heritage available to all is
inspiring.
~~~~~~~~~~~~~~
Jerusalem Educators Forum Award
Jerusalem Educators Forum awarded Museum
Director Samaritan priest Hosni Wasif to honor him for his book "The
Wandering in Sinai Peninsula" as the best books published years ago.
Celebrated at 2 p.m. Wednesday at April 10, 2013
University of Jerusalem-Abu Dis.
Award for the best book on the shield of the
writer and researcher with the Samaritan high priest "labyrinthitis in
Sinai Peninsula"
Samaritan priest Hosni Wasif: “My thanks and
gratitude to the supervisors and participants in the ceremony by Jerusalem
Educators Forum in the Zahrat Festival cultural creativity in University of
Jerusalem-Abu Dis, and the three religions for peace and raise the banner of
security and stability for the peoples of the entire region.”
Also see: Nablus
4/17/2013 Wafa- Dedouin Samaritan- نابلس 17-4-2013 وفــا
– بدوية السامري
http://www.wafa.ps/arabic/index.php?action=detail&id=151987
~~~~~~~~~~~~~~
For Sale on Ebay
Original Ebay page
information from the seller:
Rare Antique Samaritan Ketuba Marriage Contract Manuscript on
Parchment Ca 1700
The writer signed his name at the end: Avisha ben Pinchas Hacohen-
renowned Samaritan writer.
Framed, Good condition considering its age, some water and tear to
the parchment (it was probably once kept folded. Measures: 55cm x 42cm /
21.65in x 16.5 in. Price: $18,000.00 Item location: Netanya, Israel Link
to Ebay.com page
~~~~~~~~~~~~~~
Binyamin Tsedaka
commented:
“I am sorry to disappoint you because I found
out after you have sent me the 5 attachments of the marriage contract, that the
manuscript in much newer than I thought, as I said initially it was almost
impossible to read, now it is clearer.
The marriage contract you have in hand done between
Marhib b. Shalah b. Marhib from the family of Marhib and Shalabieh d. Shalabi
b. Yacob from the Dinfi family that married in Nablus 77 years ago, in 1937.
The signer on the contract is Priest Abisha b. Phinhas b. Yessac that became High
Priest in 1943 till his death in 1961.
I know this couple since I am now 68 years old.
Marhib died young from heart shock in 1966 and left Shalabieh to raise their 4
sons and two daughter. His first son is now 75 years old. Shalabieh is still
living on Mount Gerizim and she is 94 years old, still strong and open
minded.
Since the custom is to keep the contract saved
and hidden in the property of the groom's father in law, in this case Shalabi
that in his old days lived in Nablus [most of his life he lived with his
brothers in Salt on the east side of Jordan river, from there [Nablus] it was
removed into the hands of the ones who bought it, for a low price of maybe
hundreds of shekels or dollars, more or less.
Of course this new facts change all the picture
of the sale and estimation of the real price of the contract, that to the most,
since there are hundreds of marriage contracts of the 1900's, maybe you can get
from selling it between $800 to $1200.”
Current Ebay Listing, Price Now $4500.00
An extremely rare
antique Samaritan Ketuba / marriage contract manuscript in Samaritan Hebrew on
parchment. The writer signed his name at the end: Avisha Ben Pinchas Hacohen –
renowned Samaritan writer. http://www.ebay.com/itm/Rare-Antique-Samaritan-Ketuba-Marriage-Contract-Manuscript-On-Parchment-/370801335273?pt=LH_DefaultDomain_0&hash=item56557b5be9
In the News
http://www.israelnationalnews.com/News/Flash.aspx/266661#.UYGNeKLMIox
Clinging
to ancient traditions, the last Samaritans keep the faith
http://www.timesofisrael.com/clinging-to-ancient-traditions-the-last-samaritans-keep-the-faith/
Samaritan Passover
sacrifice on Mount Gerizim
http://ireport.cnn.com/docs/DOC-962990
From Moses to Modernity: Passover With the
Samaritans
Ancient Samaritan sect marks Passover sacrifice near Nablus http://www.haaretz.com/news/ancient-samaritan-sect-marks-passover-sacrifice-near-nablus-1.219497
Samaritan sect perform Passover sacrifice at Mount Grizim http://www.demotix.com/news/1989290/samaritan-sect-perform-passover-sacrifice-mount-grizim#media-1989279
http://www.jns.org/latest-articles/2013/2/24/taking-passover-back-to-its-roots.html
April
10, 2013 By Dalia
Nammari, Associated Press
Mount
Gerizim, West Bank — In a story March 17 about eastern European brides joining
the Holy Land's dwindling Samaritan community, The Associated Press misspelled
the name of one of the interviewees. Her name is spelled Alexandra Krasuk.
A
corrected version of the story is below:
European
women marry, give hope to Samaritans
East
European women breathe new life by marrying into dwindling Middle Eastern
community
~~~~~~~~~~
News Articles
from the Past
APRIL 21, 1935
CELEBRATION IS ON GRAND SCALE AS COUNTRY ENJOYS BOOM
Jerusalem,
Apr. 19 (JTA) –
Never before has
Palestine celebrated Passover in such a grand and glorious manner as this year,
with the country astride the peak of prosperity.
Public Seders were
held all over the country for tourists who arrived in Palestine for the special
purpose of witnessing the Passover celebrations here. A Seder was arranged in
the Menorah Club in Jerusalem and attended by Nahum Sokolow, president of the
World Zionist Organization, Prof. Selig Brodetsky and other members of the
World Zionist Executive.
The High Commissioner
of Palestine visited the Samaritans and witnessed their Passover ceremony of
sacrificing a lamb on Mount Gerisim, in accordance with the Bible. The
Samaritan High Priest offered a special prayer. The High Commissioner was asked
by the Samaritans for government assistance to build a Samaritan Synagogue.
All the stores in
Jerusalem and Tel Aviv were overcrowded with Jews doing their Passover
shopping.
JUNE 10, 1935
Nablus,
Palestine, Jun. 9 (JTA) –
The Samaritan High
Priest today lodged a protest with the Palestine government against a search
conducted by the Palestine police in the homes of Samaritans, the ancient
Hebrew tribe, on the pretext of looking for foreign smuggled goods. No such
goods have been discovered in any of the houses during the search.
AUGUST 26, 1949
JERUSALEM,
Aug. 25 (JTA) –
The remains of a
Samaritan synagogue dating back to the fourth century C.E. have been unearthed
in a site near Latrun under the direction of Prof. Eliezer Sukenik, of the
Hebrew University, it was reported here. The archaeological discovery is
expected to shed new light on the history of the Samaritan sect.
The are, where the
discovery was made by a group of soldiers, is on the border of no-man's land,
which separated Israel and Arab forces. The Jewish troops manned machine-guns
to ward off any possible interference with the archaeological excavations,
which took five weeks to complete.
One of the chief finds
is two mosaic floors of the ancient synagogue, which faced Mount Gerizim, the
center of the surviving members of the Samaritans. The floors contain a Greek
inscription which has not yet been deciphered, two candelabra and a verse from
the Song of Moses in the Book of Exodus which differs slightly from the
Masoretic version generally accepted by Jews. The finds, including the
synagogue floors, have been removed to the Hebrew University under authority of
the Israel Department of Antiquities. A complete study of the inscriptions will
be made by University and other experts.
APRIL 8, 1960
JERUSALEM,
Apr. 7 (JTA) –
An entire community of
150 Samaritans crossed the Israel-Jordan border today to celebrate Passover at
Mount Gerizim in Nablus, the Biblical Shechem in the eastern part of Palestine
now held by Jordan. The Samaritans consider themselves the "true"
Jews but are not regarded as Jews by Jewish religious authorities.
Before the border
crossing, the Israeli Samaritans managed to exchange the equivalent of five
pounds sterling each to be used during their 10-day stay.
Photo: 7 April
1960, 08:50:53. Members of the
Samaritan community in Israel cross into Jordan through Mandelbaum Gate in
order to spend Passover in Mt. Gerizim according to ancient tradition. Source
~~~~~~~~~~~~~~~~~~
Future Publication
The Samaritans claimed to be descendants of the northern tribes of Joseph.
Classical Jewish writers said, however, that they were either of foreign origin
or the product of intermarriages between the few remaining northern Israelites
and polytheistic foreign settlers. Some modern scholars have accepted one or
the other of these ancient theories. Others have avidly debated the time and
context in which the two groups split apart.
Covering over a thousand years of history, this book makes an important
contribution to the fields of Jewish studies, biblical studies, ancient Near
Eastern studies, Samaritan studies, and early Christian history by challenging
the oppositional paradigm that has traditionally characterized the historical
relations between Jews and Samaritans.
Product
Details: Hardcover: 352 pages, Publisher: Oxford University Press, USA (June 4,
2013)
Language: English, ISBN-10: 0195329546, ISBN-13: 978-0195329544 Preview of the book
~~~~~~~~~~~~~~~~~~
The Joseph Cycle (Genesis 37-45) in the
Samaritan-Arabic Commentary of Meshalma ibn Murjan.
Edited and Translated by Gladys Levine
Rosen, 1951 for her PhD. Dissertation at Columbia University. Number 4097 in
Crown & Pummer’s Biblio. This booklet that the Editor of the Samaritan
Update has recently obtained contains both the Arabic and English translation
which will be photographed and placed in 3 portions in PDF formant so that
Rosen’s rare work can be available to everyone.
~~~~~~~~~~~~~~~~~~
Biblio Additions
S Schorch - Between Cooperation and Hostility: Multiple
Identities …, 2013
... 148
Stefan Schorch At least in the case of the Samarian followers of the Gerizim temple, who
then became Samaritans,
the only way out of this circulus vitiousus of factual or suspected
collaboration, between heretics and foreign powers, seems to have been to
create two new ...
T Romer - Between Cooperation and Hostility: Multiple Identities
…, 2013
... the Dtr
notion of cult centralization and perhaps to signal the acceptance of different
Yhwh
sanctuaries (eg, Jerusalem, Gerizim,
Elephantine). ... itself as the conclusion of a
Hexateuch, and
a Hexateuch would cer- tainly have also been acceptable to the Samaritans (see especially ...
Manifest Identity: From Ioudaios to
Jew
AM Berlin - Between Cooperation and Hostility: Multiple
Identities …, 2013
... city on
Mount Gerizim, just 10 km
southeast of Sa- maria. Excavations here have uncovered a
monumental sanctuary and well- built town covering about 400 dunams (fig.
11, top). A plethora
of inscrip- tions and historical references identify the population as Samaritans, a sect ...
The article attempts to demonstrate that in the
late 2nd―early 3rd century CE the Romans began to pursue a different
policy toward the Samaritan population than that toward the Jewish community.
As a result, the Samaritans were deprived of the rights that were granted to
the Jews. There is reason to believe that this shift was the outcome of the
religious policy conducted by the emperors Septimius Severus (193-211 CE) and
Caracalla (211-217 CE). Their twofold efforts to ensure the privileges
conferred to the Jews, on the one hand, and to stamp out Jewish proselytism, on
the other, led them to establish a narrower legal definition of Jewish identity
that did not include the Samaritans. The fact that henceforth they belonged to
distinct legal categories with different rights is likely to have reduced
mutual openness between Jews and Samaritans and to have greatly affected the
relations between them.
http://cat.inist.fr/?aModele=afficheN&cpsidt=26748977
The present study offers additional notes to
the recent publication by James Charlesworth of a new Deuteronomy fragment
found in the Judaean desert and which confirms the antiquity of a variant
reading in Dt 27:4 that locates an altar on Mount Gerizim. This discovery is
viewed in light of other recent works showing that the classical model of a
Pentateuch written in Judea before its adoption by the Samaritan community must
be completely revised: the Pentateuch now appears to be the product of a
compromise between Judaean and Samaritan elites in which it is
Samaria―not Judaea―that played the dominant role. Simultaneously,
the opposite variant, preserved by the MT and most versions and locating the
altar on Mount Ebal, cannot be later than the desctruction of the Mount Gerizim
sanctuary by Hyrcanus―as Charlesworth suggests—but must necessarily be
earlier. This observation raises the possibility that versions of the
Pentateuch belonging to each of the two communities (Judaea and Samaria) may
have existed as soon as the third century BCE.
http://cat.inist.fr/?aModele=afficheN&cpsidt=26674924
This article presents for the first time all
literary and epigraphic Samaritan Aramaic and early Hybrid Samaritan Hebrew
examples of the ?? 'remembered for good' formula, dating from approximately the
fourth to fourteenth centuries CE. The examples are examined as to their form
and function in their literary as well as material context, comparing them to
the pagan and Jewish attestations of the formula from Roman and Byzantine
times. While highlighting some parallel developments in the Jewish and
Samaritan usages, the article demonstrates the long and diverse history of this
antique and prevalent Aramaic formula in the Samaritan tradition.
http://cat.inist.fr/?aModele=afficheN&cpsidt=26625988
A Septuagint
Translation Tradition and the Samaritan Targum to Genesis 41:43
By
Christian
Stadel, Leiden University, 2300 RA Leiden, The
Netherlands
Journal
of Biblical Literature, Vol. 131, No. 4/ Winter 2012, pp. 705-713
Hapax
legomena in the
Hebrew Bible have posed problems of understanding ever since Hebrew ceased to
be a spoken language and had to be learned as a second language. Still more
problematic is the case of non-Hebrew terms attested only once in the Hebrew
Bible. Even Hebrew speakers, lacking the cultural background from which these
terms were taken, must have found it difficult to interpret them. There
probably were traditions of how each word of this sort was to be interpreted in
the specific verse in which it appeared. These traditions might have passed on
the original foreign meaning or might have derived a new one from the context.
With the advent of Bible translations into other languages, the Septuagint
(LXX), later Aramaic targums and others, such translation traditions become
evident.1
http://jbl.metapress.com/content/m341j4888u8lr454/
The Age of the Earth:
The Biblical and Historical Evidence
글로벌기독교세계관학회
학문과기독교세계관 , 6 권 , 단일호 , Startpage 63
, Endpage 89 , Totalpage 27
( Gye Sang Ha ) 2012
Abstract
Chronology is called "the backbone of history"
because it is essential to a correct reconstruction of history. The genealogies
in Genesis 5 and 11 have been considered as significant in establishing
chronology. Among several different textual versions (the Masoretic text, the
Septuagint, and the Samaritan Pentateuch), these genealogies of the Masoretic
text are regarded to preserve the original figures in their purest form.
Besides, the genealogies in Genesis 5 and 1 are shown to be very unique in its
literary structure with time specifications and its Hebrew grammatical feature,
and thus they are called chronogenealogies. By using these chronogenealogies
along with other chronological data in several key Biblical texts I was able to
set up AM (Anno Mundi, "in the year of the world") reckoning. Then,
through synchronisms of Israelite Kings in the Bible with Ancient Near Eastern
kings in the historical records I could trace back to the Creation week. The
result was a remarkably very short world history which makes a stark contrast
to the position of evolutionists.
http://www.papersearch.net/view/detail.asp?detail_key=1p400064
D TSOULKANAKIS - BYZANTINA. Annual Review of
the" …, 2012 - ejournals.lib.auth.gr
DIMITRIOS TSOULKANAKIS. Abstract. This study consists of two
parts. In the
first, are recorded the events of the Samaritan revolution
in Palestine in the years 484 and
529 during the reign of emperor Zeno and Justinian respectively. ...
By Philip
Y. Yoo – University of Oxford, Oxford OX1 3LD, United
Kingdom
Journal of Biblical Literature, 2012 – Society of Biblical Literature, Vol. 131, No. 3/
Fall 2012, pp. 423-441
Abstract
Ever since Martin Noth proposed that
Deuteronomy is the introduction to a Deuteronomistic History (DtrH), critics
have followed his lead in attributing significant portions of Deuteronomy 34 to
this document.1 A
survey of recent publications on the composition of Deuteronomy 34 confirms the
considerable influence of the Nothian paradigm. Phillip Stoellger contends that
a Deuteronomistic school is solely responsible for the composition of
Deuteronomy 34.2 Following
the studies of Erhard Blum,3 Félix
García López identifies layers of DtrH (Deut 34:1*, 2aα, 5, 6a), a
pre-Priestly Deuteronomic composition (34:2aβ-4, 10-12), and a composition
of the Priestly school (34:1*, 5b, 7a, 8-9).4 John Van Seters presents three
distinct layers in Deuteronomy 34: based on Deut 3:23-28, Dtr provides the
basic account in 34:1*, 5, 6a, (7a); J then builds upon DtrH with vv. 1b-3 (as
preserved in the Samaritan Pentateuch), 4, (6b), 7b-8, 10-12; finally, P adds a
layer in vv. 1a, 5, 9.5 Thomas
Römer and Marc Zvi Brettler argue that an original Dtr version (Deut 34:1*, 4*,
5, 6) was subsequently revised by a pentateuchal redactor (34:4*, 10-12) and
then a Priestly-Deuteronomistic redactor (34:1*, 7-9).6 In response to these studies, I will
suggest that a source-critical reading of Deut 34:1-12 also offers a plausible
solution that untangles the complexities of this text. The J, E, D, and P
accounts of Moses’ death were combined by a single redactor (R) because in an
uninterrupted narrative, Moses can die only once. http://jbl.metapress.com/content/e11036u57m7320r8/
Longtemps cantonné au rayon des versions
tardives de la Bible hébraïque, le Pentateuque samaritain bénéficie d'un regain
d'intérêt depuis quelques années. Au regard de découvertes archéologiques,
épigraphiques et littéraires, et suite à une réévaluation des textes bibliques,
les chercheurs y voient aujourd'hui plus clair sur la formation du Pentateuque
samaritain. Elle s'effectua en deux étapes: l'étape samarienne puis l'étape
samaritaine. http://cat.inist.fr/?aModele=afficheN&cpsidt=26784819
By John Weemse, Printed
by T. Cotes for John Bellamie. 1634, 189 pages
~~~~~~~~~~
The
Samaritan Update is open to any articles that are relative to Samaritan
Studies. Submit your work to the Editor. The
Editor
~~~~~~~
TheSamaritanUpdate.com, is a Bi-Monthly Internet Newsletter
Editor: Larry Rynearson.
Contact: The Editor
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