Reflections on the Textual Transmission of the Books of Samuel

8132019 Reflections on the Textual Transmission of the Books of Samuel

httpslidepdfcomreaderfullreflections-on-the-textual-transmission-of-the-books-of-samuel 110

REFLECTIONS ON THE TEXTUAL TRANSMISSION OF THE BOOKS OF SAMUEL 393

REFLECTIONS ON THE TEXTUAL

TRANSMISSION OF THE BOOKS OFSAMUEL (1)

IN THIS note I would like to point out three textual cases takenfrom 1 Sam the comparison between Masoretic Text (MT)Qumran Scrolls (4QSama) (2) and other Versions in particular

Lucianic Recension (LXX L) Septuagint Hexaplaric (LXXO) andVulgate (Vg) shows us an interesting plot of relationship

1 Sam 222-23 ndash 4QSama col III

DJD22

[ו מו ה ים]$ ועלי זקן מאד בן ת עים 4QSamaה ים ב יו לב י י22 [עו] ]א ר ₪ $רא₪$ וי מע$[ את ₪ ו23 [ן כדברים האל]ה$ א[ ]ר₪ א$ ₪[יאמר להם למה] תעו]מ₪[ע] מ₪דבר$י22 [ם בכם מפי] [עם יהוה]₪[

MT 984552ל-יו לשון ר ל-ת ע א$ד 984551ן י ו22ל מוח אות פ22אצ$ים ת-בון ר-ת ו22$ר ה 1050088ים שון ה ם ר א$ ו23984552984552ית- ש$מ22 ם ל-ת ים ם

(1) Paper revised and corrected presented at IOQS Meeting Ljubljana 16-19July 2007 I thank Cristina Cambiaso and Antonella Di Benedetto for translation andprof Piergiorgio Borbone for remarks and corrections

(2) In addition to the biblical manuscripts 4Q51 (4QSama) 4Q52 (4QSamb)4Q53 (4QSamc) 1Q7 (1Sam 1817-18 2 Sam 206-10 2116-18 239-12) the

Samuel text is quoted in 4Q160 (4QVisSam 1Sam 314-17) 4Q174 (4QFlor 1-3 colI 2 Sam 710-14) 8Q2 (8QPs 2 Sam 226-13) 11QPsa (2 Sam 237) 4QSama isquoted according to the reconstruction in Discoveries in Judean Desert XVII (DJD)LXX B is quoted according to Brooke AE - McLean N - Thackeray H St JThe Old Testament in Greek according to the Codex Vaticanus Supplemented from other Uncial Manuscripts with a Critical Apparatus Containing the Variants of the Chief Ancient Authorities for the Text of the Septuagint 9 voll Vol II part I I and IISamuel (Cambridge 1927) and LXX L according to Fernaacutendez Marcos N ndash BustoSaiz JR El texto antioqueno de la Biblia griega Vol I 1-2 Samuel (Madrid 1989)

1217-08_RevQumran91_07_Rav 04-28-2008 1152393



394 ANDREA RAVASCO

Translations

DJD 22 And Eli was very old he was ninety [eight years] old andheard ( yiqtol) [what] his sons did to the sons of Israel

23 and [said to them Why] do you do [according to thesethings that ] I [hear] said (medubbarim) [against you infront of the people of the Lord]

MT 22 And Eli was very old and heard (qal) all things his sonsdid to all Israel and that they lay with the women who as-sembled at the door of the tabernacle of meeting

23 and said to them Why do you do such things as these thatI hear the bad actions from all the people

LXX B 22 And Eli was very old and listened to what his sons did tothe sons of Israel

23 and said to them why do you do as this word that I hear from the mouth of all the people of the Lord

LXX L 22 And Eli was very old and heard all things his sons did tothe sons of Israel and that his sons lay with the womenwho assembled at the door of the tabernacle of meeting

23 and said to them Why do you do as these words that Ihear said about you from the mouth of all the people of the Lord

1 Sam 222

D Bartheacutelemy (3) who thinks that the MT reading is superiorquotes A Geigerrsquos opinion (4) (followed by Boumlttcher Graetz PetersMeacutedebielle) according to which the LXX would have deleted the

LXX B 22 kaigrave Jli presbuacutetjv sfoacutedra kaigrave nekousen deg ecircpoiacuteounoiuml uiumloigrave aucirctoOtilde tofraslv uiumlofraslv Israjl

23 kaigrave ecurrenpen aucirctofraslv yumlna tiacute poiefraslte katagrave tograve Aringplusmnma toOtildetoΩ ecircgNtilde acirckouacutew ecirck stoacutematov pantogravev toOtilde laoOtilde kuriacuteou

LXX L 22 kai Jli presbutjv sfodra kai jkousen a epoiounoi uioi autou toiv uioiv Israjl panta kai otisunekoimwnto oi uioi autou meta twn gunaikwn twnparestjkuiwn para tav qurav tjv skjnjv toumarturiou

23 kai eipen autoiv ina ti poieite kata ta rjmatatauta a egw akouw katalaloumena kaq umwn ekstomatov tou laou kuriou

(3) Bartheacutelemy D (ed) Critique textuelle de lrsquoAncienne Testament 1 Josueacute Juges Ruth Samuel Rois Chroniques Esdras Neacuteheacutemie Ester (Fribourg ndash Goumlttingen 1982) 146-147

(4) Geiger A Urschrift und Uerbersetzungen der Bibel usw (Breslau 1857)272

1217-08_RevQumran91_07_Rav 04-28-2008 1152394




mention of fornication ( ו ר-ת ת-בון צ$ים א$אות ח-) out of respect to the priesthood and Wellhausenrsquos opinion (folמוע

lowed by Driver Kittel and many other scholars such as UlrichMcCarter Catastini Pisano) according to which the phrase is a phari-saic addition a gloss taken from Exod 388 A Catastini (5) mentionsthis verse only with reference to the differences from the text of Flavius Josephus S Venturini (6) considers the Qumranic reading asa product of editorial initiative aiming at a more coherent text Wehave to underline that he reads this fragment differently from DJDwhile A Fincke restores the fragment completing it not with Elirsquos agebut with (ldquoand he could not see any morerdquo) (7)ולא יוכל לראות

Elirsquos age integration in 4QSama

( ת עים [ו מו ה ים]$בן ה )comes from 415 (not present in 4QSama) and it has therefore to beconsidered an addition of 4QSama it is an interesting verse because 4QSama differs from LXX L

The sentence ל מוח א$אות צ$ים ת-בון ר-ת ו inMT (followed by LXX LO Targum Peshitta Vulgate v 22bb Heliautem erat senex valde et audivit omnia quae faciebant filii suiuniverso Israheli et quomodo dormiebant cum mulieribus quaeobservabant ad ostium tabernaculi) seems to be clearly a gloss (8)Except the present case in the whole Hebrew Bible ldquoThe womenwho assembled at the door of the tabernacle of meetingrdquo are quotedonly in Exod 388 (a bronze laver is built by means of their mirrors)the root of the verb is also connected to the expression ldquoworking inmilitary servicerdquo (see Num 423 where people who assembled at the

door of the tabernacle are men fit for military service)E Tov quoted vv 21-22 as an example and wrote ldquoIn the fol-

lowing instances it is more likely that an element was added as an ex-planation than dropped as superfluousrdquo (9)

Contrary to Venturini and Bartheacutelemy in my opinion the MT iscorrupted and corrected not only by the above mentioned gloss(v 22) but also in v 23 In fact MT cannot be really translated per-haps the copyist of ldquomasoreticrdquo reading archetype (whose terminusante quem is represented by Vulgate and Peshitta) did not understandthe text and he therefore tried to correct andor interpret it

This possibility is suggested by LXX L in which the wordkatalaloumena a passive participle is used to translate the terms

(5) Catastini A ldquoSu alcune varianti qumraniche nel testo di Samuelerdquo Henoch

2(1980) 267-283 p 277-78(6) Venturini S Alcune caratteristiche editoriali di 4QSama Estratto della tesi

di dottorato nella Facoltagrave Biblica del PIB (Roma 2001) 52(7) Fincke A The Samuel Scroll from Qumran 4QSama restored and com-

pared to the Septuagint and 4QSamc (Leiden 2001) 10 line 13(8) A Catastini ldquoSu alcune variantirdquo 277 quotes SR Driver Notes on the

Hebrew Books of Samuel (Oxford 19132) 13(9) Tov E ldquoCriteria for Evaluating Textual Readings The Limitations of Tex-

tual Rulesrdquo HTR 754(1982) 429-448 p 441 n 43

1217-08_RevQumran91_07_Rav 04-28-2008 1152395



396 ANDREA RAVASCO

מדברים in 4QSama and 984552יד in MT even if these terms involvemany difficulties of interpretation

I think that in 4QSama םירבדמ has to be interpreted as pulsquoal(medubbarim that is a passive tense) as done by LXX L MT inter-preted pulsquoal as pilsquoel modifying the rest of the sentence The pulsquoal of dbr is unusual in the Bible it can be found just only once inSong 88( 984531י ) and it is likely that it caused a difficulty of interpretationWe have to underline that in this case LXX L interpreting the verbcorrectly probably refers to an original reading tradition prior to MTcorruptions but already interpolated by the gloss at v22 relevant tothe women at the door of the tabernacle

1 Sam 319 ndash 4QSama col IV

DJD ויגד$[ל שמואל ויהוה היה עמו ולוא הפיל מכול דבריו] ארצה 4QSama

MT 984552יל-יל ל$א-מו ה ה יהל מול ו

LXX kaigrave ecircmegaluacutenqj Samoujl kaigrave yenn kuacuteriov metˆ aucirctoOtildekaigrave oucirck partpesen acircpograve paacutentwn tnotn loacutegwn aucirctoOtilde ecircpigrave tregngplusmnn

LXX L kai emegalunqj Samoujl kai jn o kuriov metˆ autoukai ouk epesen apo pantwn twn logwn autou epi tjngjn oude en rjma

Translations

DJD [Samuel] grew up [and the Lord was by him and did notmake fall from all his words] to ground

MT Samuel grew up and the Lord was by him and did not makefall from all his words

LXX Samuel grew up and the Lord was by him and did not fall(aor piptw) to ground from all his words

LXX L Samuel grew up and the Lord was by him and no word fellto ground from all his words

1Sam 319

We have to look carefully at this variant for the verb הפיל hiflsquoilof פל starting from the consideration that the sentence cannot beprecisely translated into Greek because the subject of the verbpartpesen is not expressed and LXX L added a part not attested in 4QSama DJD restores the phrase with an hiflsquoil form but this form isnot present in the fragment and in my opinion the restoration is notthe best one In fact in MT the hiflsquoil conjugation seems to be used to

1217-08_RevQumran91_07_Rav 04-28-2008 1152396




insert the subject (the Lord) in a sentence where the subject had dis-appeared This hypothesis is strengthened by the LXX evidencethere is no sense in this text if we read it in this way since the subjectof ldquofalling to the groundrdquo does not exist because the verb was inter-preted as a qal form (10) The mention of ldquofallingrdquo correlated to theldquowords of the Lordrdquo refers to a Hebrew ldquoclicheacuterdquo perhaps both withand without in the other two cases ( Joshuaארצה 2314 1 Kings856) ארצה is not present in Joshua 2314 and 1 Kings 856 theLXX uses other verbs (diapipto and diafwnew) and partpesen is al-ways used to translate a verb at qal form we can thus suppose thatthe original text had the verb in a qal form (לפ ) and that דבר אחד

was dropped out forcing the scribe of the consonantal text underly-ing the MT to change the form into hiflsquoil Also A Fincke restores asפל following LXX L (11)

At this point we have to examine the added elements in LXX L

and we have two options

or the author read פל ארצה דבר אחד (qal) and therefore he would be awitness of the original text

or the corrupted text of the LXX was available to the author and he cor-rected it adding oude en rjma without changing the aorist tense of theGreek verb

In the Vg there is no subject either but the author adds the wordsin terram at the end of the verse like in 4QSama following thereforea text where the verb is considered a qal form differently from theMT Also the Vg would testify the presence of disappeared inארצהMT In accordance with these versions I find it reasonable to suggestthat the original verb was פל (qal) and that in the original text דבר- was present but they dropped out generating the need of correcאחדtions I think therefore that the LXX L testifies the original reading

1 Sam 59 ndash 4QSama col V

(10) We could reconstruct the LXX Vorlage as follows דבריו מכול ולא פלארצה

(11) Fincke A The Samuel Scroll from Qumran 11 line 21

DJD [יד י]הוה$ [בעיר מהומה] גדולה9 ויהי אחרי סבו גתה ותהי 4QSama מאד ויך את$ א י העיר מקטן ועד ג[דול ויך אותם ב]עפלים9

MT דוה הויר ה הד-י בו א$תו 984552י י ו9

(רו דול ד-ט$ן יר י ת- 984538א$ד מ9 ים)ם ח$1050088ים][ט9

1217-08_RevQumran91_07_Rav 04-28-2008 1152397



398 ANDREA RAVASCO

LXX BO 9 kaigrave ecircgenszligqj metagrave tograve metelqefrasln aucirctregn kaigrave giacutenetaixeigraver kuriacuteou ecircn tplusmnCcedil poacutelei taacuteraxov meacutegav sfoacutedra kaigraveecircpaacutetazen tougravev atildendrav tplusmnv poacutelewv acircpograve mikroOtilde prodwvmegaacutelou kaigrave ecircpaacutetazen aucirctougravev eicircv tagravev proddrav aucirctnotnkaigrave ecircpoiacutejsan eumlautofraslv oiuml Geqqafrasloi proddrav

LXX L 9 kai egeneto en to metelqein tjn kibwton prov touvgeqqaiouv kai ginetai xeir kuriou en tjCcedil polei enpljgj megalj sfodra kai epatazen touv andravtjv polewv apo mikrou ewv megalou eiv tav edravkai epoijsan eautoiv oi Geqqaioi edrav xrusav kaiezebrasan en autoiv muev

Translations

DJD And it happened that after having moved it (infinitive) toGat and [the hand of] the Lord was [on the town confusion]very great and hit the inhabitants of the town from theyoungest one up to [the oldest one and hit them with] swell-ingstumors

MT And it happened that after having moved it ( perfect hifil +object) the Lordrsquos hand was on the town with a very greatconfusion and hit the inhabitants of the town from theyoungest one up to the oldest one and they had tumors

LXX And it happened that after having moved it and the Lordrsquoshand was on the town a very great confusion and hit the in-habitants of the town from the youngest one up to the oldestone and hit them in their secret parts and the inhabitants of Gat made to themselves images of tumors

LXX L And it happened while moving the ark to the inhabitants of Gat and the hand of the Lord was in the town with plaguegreat confusion (or a very great hit) and hit the inhabitantsof the town from the youngest one up to the oldest one intheir secret parts and the inhabitants of Gat made to them-selves images of tumors and mice swarmed round them

1 Sam 59

Bartheacutelemy does not discuss this verse Venturini (12) thinksthat ldquoit is very likely that 4QSama started from a text similar to theMasoretic Tradition from which the wrong reading of 4QSama

camerdquo according to a misunderstanding with 58 where LXX reading

(12) ldquo[Egrave] assai probabile che 4QSama usograve come base un testo simile allaTradizione Masoretica da cui proverrebbe la lettura errata di 4QSamardquo Venturini S Alcune caratteristiche editoriali 57 he also quotes F Schicklberger Die Ladeerzaumlhlungen des ersten Samuel-Buches (Wuumlrzburg 1973)

1217-08_RevQumran91_07_Rav 04-28-2008 1152398




explained that Gat was not the destination of the move but the subject of ויאמרו

The Qeregrave of the MT is a synonym (ldquohemorrhoidsrdquo ldquoswellingsrdquo)perhaps suggested by the parallelism with 611 (13)

סבו - the MT changed the verb into the transitive form beאחריcause in the meanwhile (the contrary isאתו had been corrupted inגתהnot possible) as E Ulrich had already said (14) It is difficult toprove that was the original term (omitted in LXX BO) surely theגתהvariant reading (that is the addition or omission of the words ldquoarkrdquoand ldquoGatrdquo) was created in an ancient time since it was already ab-

sent in the Vorlage of the LXX I agree with DJD that considers thereading of LXX BO the original one (and that גתה and אתו are addi-tions) because if was the original word an omission by the LXXגתהshould be strange This problem can be solved considering it an ex-plicating plus influenced by the previous verse (as indicated also inDJD) in the tradition of 4QSama-LXX L not present in the LXX andthen modified by the MT

ב]עפלים אותם ] DJD restores the text according to LXX BOויך

(kai epatazen autouv eiv tav edrav autwn) LXX L omitsepata-zen autouv and autwn וי רו ים MT (Qeregrave ח$1050088יט ) Ithink that restoring 4QSama according to LXX is a pure hypothesisand therefore it is not possible to draw conclusions on the fragmentIn fact A Fincke follows the MT

Concerning the variant reading we might say that DJD considersthe MT a superior text according to the principle of the lectiodifficilior because the verb is ahapax Anyway in my opinionשתרthis is a case where lectio difficilior has to be used very cautiouslyfirstly if the verb is a hapax it is possible to suggest that it does notexist being simply the product of a mistake moreover in the MT theverb 984538י (hifil ofהכ ldquohe hitrdquo) is used just before and in the LXX BO itis translated with ecircpaacutetazen twice I think therefore more crediblethat in the MT the verb was modified as a stylistic variant and that thesecond part of the verse which had been strongly corrupted droppedout (see below kai epoijsan eautoiv oi geqqaioi edrav) LXX L

omits the verb considering I think the previous verb epatazen abrachylogical verb

As matters stand I suggest to consider that in 4QSama

there wasthe word translated by the LXX perhaps revised by LXX Lויך and

(13) The reading is not attested much in the Hebrew tradition In Kennicott themanuscript 89 only contains the manuscript 93 repeatsבעם beforeמהומה Theמקטןapparatus of Ginzburg quotes some manuscripts that contain רוי instead of רוי but apparently this is only a phonetic variant the verb is not attested in biblicalשתרHebrew

1217-08_RevQumran91_07_Rav 04-28-2008 1152399



400 ANDREA RAVASCO

modified by the MT and that according to the versions (autwneorum) of the MT was not the original wordל

We could solve the problem also considering the LXX aldquoconflated textrdquo including both readings ( 4QSama MT) but I be-lieve that this was due to the influences of other verses

Conclusions

In those three cases several variant readings both in the Hebrewtexts ( 4QSama and the MT) and in the versions (LXX Vulgate) showan intricate plot of relationship which does not allow the scholars to

prefer a textual tradition as the one closer to the original but can giveindications about the history of the transmission This entails that notextual tradition can represent the original text however as saidabove they can help us to restore the original text limited to the con-sidered verse Moreover the nature of the variants proves that theyare variants of the same text therefore they are commensurablequantities so as to find the original text

We saw that some scholars firmly think that MT is a better textand that Qumran fragments are just an editorial revision A Rofeacutein particular considered them as a Midrash (15) after that IHEybers (16) had already tried to give MT a better textual quality thanQumranrsquos criticizing FM Cross

A Rofegrave wrote ldquoNow (hellip) we are entitled to ask if 4QSam a re-ally contains the biblical book of Samuel or perhaps something else

mdash a distinct composition based on the book of Samuel but reworkedat times according to some new intentions If this is the case thescroll should not be considered a copy of Samuel but rather as a kindof lsquoReworked Samuelrsquo or an ancient lsquoMidrash Samuelrsquordquo (17) and fin-ished his article writing ldquoThis scroll does not lose its value as a tex-tual witnessrdquo (18) And again ldquo4QSama offers such daring nomisticreadings that sometimes they are better defined as revision rather than correctionsrdquo (19)

(14) Ulrich E The Qumran Text of Samuel and Josephus (HSM 19 Missoula1978) 95

(15) Rofeacute A ldquo4QMidrash Samuel mdash Observations concerning the character

of 4QSamardquo Textus 19 (1998) 63-74(16) Eybers IH ldquoNotes on the Texts of Samuel Found in Cave IVrdquo in Studies

on the Books of Samuel Papers Read at 3 rd Meeting at Stellenbosch January 26-281960 Ou Testamentiese Wergemeenskap in Suid-Afrika (Pretoria South Africa1960) 1-17

(17) Rofeacute A ldquo4QMidrash Samuelrdquo 65(18) Idem 74(19) Idem ldquoThe nomistic correction in biblical manuscripts and its occurrence

in 4QSamardquo RevQ 54 (1989) 247-254 p 252

1217-08_RevQumran91_07_Rav 04-28-2008 1152400




This idea can be found in D Bartheacutelemy studies too while inItaly itrsquos confirmed by S Venturini Dissertation (20) He considersthe qumranic version an editorial revision with respect of a ldquoMaso-retic traditionrdquo But concerning the text of Samuel the qumranicfragments cannot be considered neither the original biblical text tout court nor a midrash they are a step of the manuscript transmission

As said above and as proved by these short examples the origi-nal text of Samuel can be perceived but it cannot be completely re-stored because different proofs exist but none of them can be consid-ered the text of Samuel in toto

Andrea RAVASCO

(20) Venturini S Alcune caratteristiche editoriali

1217-08_RevQumran91_07_Rav 04-28-2008 1152401



402 ANDREA RAVASCO

1217-08_RevQumran91_07_Rav 04-28-2008 1152402



394 ANDREA RAVASCO

Translations

DJD 22 And Eli was very old he was ninety [eight years] old andheard ( yiqtol) [what] his sons did to the sons of Israel

23 and [said to them Why] do you do [according to thesethings that ] I [hear] said (medubbarim) [against you infront of the people of the Lord]

MT 22 And Eli was very old and heard (qal) all things his sonsdid to all Israel and that they lay with the women who as-sembled at the door of the tabernacle of meeting

23 and said to them Why do you do such things as these thatI hear the bad actions from all the people

LXX B 22 And Eli was very old and listened to what his sons did tothe sons of Israel

23 and said to them why do you do as this word that I hear from the mouth of all the people of the Lord

LXX L 22 And Eli was very old and heard all things his sons did tothe sons of Israel and that his sons lay with the womenwho assembled at the door of the tabernacle of meeting

23 and said to them Why do you do as these words that Ihear said about you from the mouth of all the people of the Lord

1 Sam 222

D Bartheacutelemy (3) who thinks that the MT reading is superiorquotes A Geigerrsquos opinion (4) (followed by Boumlttcher Graetz PetersMeacutedebielle) according to which the LXX would have deleted the

LXX B 22 kaigrave Jli presbuacutetjv sfoacutedra kaigrave nekousen deg ecircpoiacuteounoiuml uiumloigrave aucirctoOtilde tofraslv uiumlofraslv Israjl

23 kaigrave ecurrenpen aucirctofraslv yumlna tiacute poiefraslte katagrave tograve Aringplusmnma toOtildetoΩ ecircgNtilde acirckouacutew ecirck stoacutematov pantogravev toOtilde laoOtilde kuriacuteou

LXX L 22 kai Jli presbutjv sfodra kai jkousen a epoiounoi uioi autou toiv uioiv Israjl panta kai otisunekoimwnto oi uioi autou meta twn gunaikwn twnparestjkuiwn para tav qurav tjv skjnjv toumarturiou

23 kai eipen autoiv ina ti poieite kata ta rjmatatauta a egw akouw katalaloumena kaq umwn ekstomatov tou laou kuriou

(3) Bartheacutelemy D (ed) Critique textuelle de lrsquoAncienne Testament 1 Josueacute Juges Ruth Samuel Rois Chroniques Esdras Neacuteheacutemie Ester (Fribourg ndash Goumlttingen 1982) 146-147

(4) Geiger A Urschrift und Uerbersetzungen der Bibel usw (Breslau 1857)272

1217-08_RevQumran91_07_Rav 04-28-2008 1152394



















1217-08_RevQumran91_07_Rav 04-28-2008 1152395



396 ANDREA RAVASCO








Translations





1Sam 319


1217-08_RevQumran91_07_Rav 04-28-2008 1152396

















1217-08_RevQumran91_07_Rav 04-28-2008 1152397



398 ANDREA RAVASCO



Translations





1 Sam 59




1217-08_RevQumran91_07_Rav 04-28-2008 1152398















1217-08_RevQumran91_07_Rav 04-28-2008 1152399



400 ANDREA RAVASCO



Conclusions












1217-08_RevQumran91_07_Rav 04-28-2008 1152400






Andrea RAVASCO


1217-08_RevQumran91_07_Rav 04-28-2008 1152401



402 ANDREA RAVASCO

1217-08_RevQumran91_07_Rav 04-28-2008 1152402



















1217-08_RevQumran91_07_Rav 04-28-2008 1152395



396 ANDREA RAVASCO








Translations





1Sam 319


1217-08_RevQumran91_07_Rav 04-28-2008 1152396

















1217-08_RevQumran91_07_Rav 04-28-2008 1152397



398 ANDREA RAVASCO



Translations





1 Sam 59




1217-08_RevQumran91_07_Rav 04-28-2008 1152398















1217-08_RevQumran91_07_Rav 04-28-2008 1152399



400 ANDREA RAVASCO



Conclusions












1217-08_RevQumran91_07_Rav 04-28-2008 1152400






Andrea RAVASCO


1217-08_RevQumran91_07_Rav 04-28-2008 1152401



402 ANDREA RAVASCO

1217-08_RevQumran91_07_Rav 04-28-2008 1152402



396 ANDREA RAVASCO








Translations





1Sam 319


1217-08_RevQumran91_07_Rav 04-28-2008 1152396

















1217-08_RevQumran91_07_Rav 04-28-2008 1152397



398 ANDREA RAVASCO



Translations





1 Sam 59




1217-08_RevQumran91_07_Rav 04-28-2008 1152398















1217-08_RevQumran91_07_Rav 04-28-2008 1152399



400 ANDREA RAVASCO



Conclusions












1217-08_RevQumran91_07_Rav 04-28-2008 1152400






Andrea RAVASCO


1217-08_RevQumran91_07_Rav 04-28-2008 1152401



402 ANDREA RAVASCO

1217-08_RevQumran91_07_Rav 04-28-2008 1152402

















1217-08_RevQumran91_07_Rav 04-28-2008 1152397



398 ANDREA RAVASCO



Translations





1 Sam 59




1217-08_RevQumran91_07_Rav 04-28-2008 1152398















1217-08_RevQumran91_07_Rav 04-28-2008 1152399



400 ANDREA RAVASCO



Conclusions












1217-08_RevQumran91_07_Rav 04-28-2008 1152400






Andrea RAVASCO


1217-08_RevQumran91_07_Rav 04-28-2008 1152401



402 ANDREA RAVASCO

1217-08_RevQumran91_07_Rav 04-28-2008 1152402



398 ANDREA RAVASCO



Translations





1 Sam 59




1217-08_RevQumran91_07_Rav 04-28-2008 1152398















1217-08_RevQumran91_07_Rav 04-28-2008 1152399



400 ANDREA RAVASCO



Conclusions












1217-08_RevQumran91_07_Rav 04-28-2008 1152400






Andrea RAVASCO


1217-08_RevQumran91_07_Rav 04-28-2008 1152401



402 ANDREA RAVASCO

1217-08_RevQumran91_07_Rav 04-28-2008 1152402















1217-08_RevQumran91_07_Rav 04-28-2008 1152399



400 ANDREA RAVASCO



Conclusions












1217-08_RevQumran91_07_Rav 04-28-2008 1152400






Andrea RAVASCO


1217-08_RevQumran91_07_Rav 04-28-2008 1152401



402 ANDREA RAVASCO

1217-08_RevQumran91_07_Rav 04-28-2008 1152402



400 ANDREA RAVASCO



Conclusions












1217-08_RevQumran91_07_Rav 04-28-2008 1152400






Andrea RAVASCO


1217-08_RevQumran91_07_Rav 04-28-2008 1152401



402 ANDREA RAVASCO

1217-08_RevQumran91_07_Rav 04-28-2008 1152402






Andrea RAVASCO


1217-08_RevQumran91_07_Rav 04-28-2008 1152401



402 ANDREA RAVASCO

1217-08_RevQumran91_07_Rav 04-28-2008 1152402



402 ANDREA RAVASCO

1217-08_RevQumran91_07_Rav 04-28-2008 1152402

Documents

Reflections on the Textual Transmission of the Books of Samuel