Relevant bibliographies by topics / Samaritan Manuscripts

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Academic literature on the topic 'Samaritan Manuscripts'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Samaritan Manuscripts"

1

Zewi, Tamar. "Representation of Arabic and Syriac in the Samaritan Version of Saadya Gaon’s Translation of the Pentateuch." Intellectual History of the Islamicate World 8, no. 1 (January 20, 2020): 39–51. http://dx.doi.org/10.1163/2212943x-00702009.

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Abstract Saadya ben Joseph al-Fayyumi (Saˁīd b. Yūsuf al-Fayyūmī, Saadya Gaon, b. Egypt 882—d. Baghdad 942) translated the Pentateuch as well as several other parts of the Bible into Arabic in the first half of the 10th century. The translation, named tafsīr by Saadya himself, was transmitted in two versions, one in Hebrew letters, probably intended for and used by Jewish-Rabbanite communities, and another in Arabic letters, probably intended for and used by other communities. Several manuscripts holding a Saadyan version in Arabic letters were used by Christian communities in the Near East. Some of these manuscripts probably reached the Samaritans, or at least one Samaritan community. The main source consisting of the Samaritan version of Saadya Gaon’s translation of the Pentateuch is MS London BL OR 7562. The article discusses the status of this manuscript among the other Samaritan Arabic translations, its characteristics, and demonstrates the reflections of Arabic and Syriac vocabulary in its Samaritan script.
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Schorch, Stefan. "The Allographic Use of Hebrew and Arabic in the Samaritan Manuscript Culture." Intellectual History of the Islamicate World 8, no. 1 (January 20, 2020): 1–38. http://dx.doi.org/10.1163/2212943x-00702008.

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Abstract In the 10th/11th century, Arabic became both the vernacular and literary language of the Samaritan community, along with the two languages of the liturgy: Samaritan Hebrew and Samaritan Aramaic; Samaritan Neo Hebrew was also employed at this time mainly for the composition of religious poems. Together with the introduction of the Arabic language, the Samaritans started to use the Arabic script, along with the Samaritan Hebrew formal and cursive scripts. In comparison with the use of the Arabic script, the Samaritan Hebrew script served mostly for more sacred texts or was employed in order to mark certain textual passages with a higher degree of sacredness. Allography of Arabic in Samaritan Hebrew letters is attested in Samaritan manuscripts since the beginning of the 13th century, although it was introduced most probably at an earlier date. This allography is employed mainly for the Arabic translation of the Samaritan Torah, for the Arabic translations of prayers, and for Samaritan Hebrew or Samaritan Aramaic quotes in Arabic texts. The replacement of Arabic by Modern Israeli Hebrew as the primary vernacular among the Samaritans living in the State of Israel led to a revival of Samaritan Hebrew allography for Arabic texts in the 20th century, mainly in festival poems in Arabic language, which are performed at certain occasions, although not all congregants are still familiar with the Arabic language and script. A close analysis demonstrates that Samaritan Hebrew allography of Arabic is the result of an intense contact between two scribal cultures, both of which were well established amongst the Samaritans. The allographic use of the Samaritan Hebrew script for writing Arabic texts originally did not aim to make these texts more accessible to Samaritan readers, but rather was employed to mark Arabic texts as belonging to the realm of the sacred.
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3

Ridolfo, Jim. "Delivering Textual Diaspora: Building Digital Cultural Repositories as Rhetoric Research." College English 76, no. 2 (November 1, 2013): 136–51. http://dx.doi.org/10.58680/ce201324270.

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This essay considers the dispersed Samaritan manuscripts as a challenge for digital and rhetorical scholars. Although the entire Samaritan population of 760 lives in Israel and the Palestinian Authority, most of their manuscripts are housed in libraries, collections, and museums across the world. Drawing on interviews and archival research, I introduce the term textual diaspora to describe how some Samaritan Elders are strategically thinking about the future digital delivery of manuscripts in diaspora, and I suggest the importance of engaging with stakeholders when building digital repositories in the humanities.
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4

Schorch, Stefan. "The Value of the Samaritan Versions for the Textual History of the Samaritan Pentateuch." Textus 30, no. 1 (January 18, 2021): 64–85. http://dx.doi.org/10.1163/2589255x-bja10011.

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Abstract The Samaritan Aramaic Targum presents an extremely literal translation of SP, but the measure of literalness varies between different manuscripts. Further textual differences between these manuscripts can be related to different Hebrew Vorlagen, or to different interpretations of one and the same Hebrew Vorlage. It can thus be concluded that the Samaritan Targum tradition does not represent a single Aramaic translation of SP, but rather consists of several translations, based on different Hebrew Vorlagen. SAT and also the Samaritan Arabic translation are therefore important witnesses for the textual history of SP, relating to the written transmission of SP in the period before the 12th century CE, for which no Hebrew manuscripts are extant, and also to the Samaritan vocalization. This evidence demonstrates that the textual variety found in the Hebrew manuscripts of SP was already present in the transmission of SP between the 1st and the 11th century CE.
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5

Crown, Alan D. "Samaritan literature and its manuscripts." Bulletin of the John Rylands Library 76, no. 1 (March 1994): 21–50. http://dx.doi.org/10.7227/bjrl.76.1.2.

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Crown, Alan D. "Manuscripts, cast type and Samaritan palaeography." Bulletin of the John Rylands Library 72, no. 1 (March 1990): 87–130. http://dx.doi.org/10.7227/bjrl.72.1.6.

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Haralambakis, Maria. "A Survey of the Gaster Collection at the John Rylands Library, Manchester." Bulletin of the John Rylands Library 89, no. 2 (March 2013): 107–30. http://dx.doi.org/10.7227/bjrl.89.2.6.

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In 1954 and 1958 the John Rylands Library acquired a significant portion of the library of Dr Moses Gaster (1856–1939). As a scholar and bibliophile, Gaster collected manuscripts, printed books, pamphlets and amulets. His collection reflects his wide ranging interests: philology (including Romanian language, folklore and literature), Judaica, magic and mysticism, and Samaritan studies. This article presents a survey of the varied Rylands Gaster collection. It includes an inventory of the miscellaneous manuscript sequence, a complete handlist of Gaster‘s German manuscripts and an introduction to the archival material.
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8

Tarshin, Alina. "Fluctuations in State and Number among Nouns and Adjectives with the Gentilic Suffix in Samaritan Aramaic." Aramaic Studies 17, no. 1 (May 24, 2019): 87–99. http://dx.doi.org/10.1163/17455227-01701006.

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Abstract In Samaritan Aramaic we find the gentilic suffixes -’Cā:y, -’Cā: and -Cāʔi. Originally these suffixes signified different grammatical categories, but eventually they became interchangeable. This article examines all the forms with a gentilic suffix that are documented in the oral tradition of Samaritan Aramaic along with additional data derived from the manuscripts. It is suggested that fluctuations in state and number among these forms arose due to the phonetic resemblance between the various suffixes as well as due to the identical spelling of the suffixes -’Cā:y and -Cāʔi. It is shown that the manuscripts preserve traces of a more ancient stage of the use of gentilic suffixes and that most of the lexemes with the suffix are characterised by fossilised inflection. Thus, it is suggested that the fluctuations emerged during a later period, after Samaritan Aramaic was no longer spoken.
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9

Tal, Abraham. "Samaritan Scribes and Manuscripts (review)." Jewish Quarterly Review 93, no. 3-4 (2003): 682–86. http://dx.doi.org/10.1353/jqr.2003.0010.

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10

Markova, Alla. "Judeo-Spanish Manuscripts in the Firkovitch Collections." Intellectual History of the Islamicate World 9, no. 1-2 (July 20, 2020): 88–101. http://dx.doi.org/10.1163/2212943x-20201007.

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Abstract This paper presents several rather unexpected manuscripts that have been discovered in the Firkovitch collections. These collections, which are preserved in the National Library of Russia, are best known for Hebrew, Karaite, Samaritan, and Judeo-Arabic manuscripts, and have attracted the interest of specialists in Middle-Eastern languages and cultures. It is generally not known that they also contain manuscripts written in a western language. In the course of my research on the collections, however, I have come across approximately twenty manuscripts in Judeo-Spanish.
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Books on the topic "Samaritan Manuscripts"

1

Crown, Alan David. Samaritan scribes and manuscripts. Tübingen: Mohr Siebeck, 2001.

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2

Congress, Société d'études samaritaines International. Proceedings of the first International Congress of the Société d'études samaritaines: Tel-Aviv, April 11-13, 1988. Tel-Aviv: Chaim Rosenberg School for Jewish Studies, Tel-Aviv University, 1991.

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3

Zhamkochi͡an, Aruti͡un Sizefrovich. Neopublikovannye fragmenty arabskoĭ versii Samariti͡anskogo Pi͡atiknizhii͡a iz sobranii͡a Rossiĭskoĭ nat͡sionalʹnoĭ biblioteki. Moskva: Rossiĭskai͡a akademii͡a nauk, In-t vostokovedenii͡a, 1996.

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4

British Library. A catalogue of the Samaritan manuscripts in the British Library. London: The Library, 1998.

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5

William, Watson. Samaritan Pentateuch manuscripts: Two first-hand accounts. Piscataway, N.J: Gorgias Press, 2007.

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6

Table ronde internationale "Les manuscrits samaritains, problèmes et méthodes" (1985 Institut de recherche et d'histoire des textes, France). Études samaritaines Pentateuque et Targum exégèse et philologie, chroniques: Communications présentées à la table ronde internationale "Les manuscrits samaritains, problèmes et méthodes" (Paris 7-9 octobre 1985). Louvain-Paris: E. Peeters, 1988.

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7

David, Crown Alan, ed. Dated Samaritan mss.: Some codicological implications. Sidney: A.D. Crown, 1986.

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8

Zhamkochi︠a︡n, Aruti︠u︡n Sizefrovich. Drevneĭshie fragmenty arabo-samariti︠a︡nskikh khronik iz sobranii︠a︡ Rossiĭskoĭ nat︠s︡ionalʹnoĭ biblioteki: Earliest fragments of Samaritan Arabic chronicles in the Russian National Library. Moskva: T︠S︡entr strategicheskikh i politicheskikh issledovaniĭ, 2003.

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9

Table ronde internationale "Les Manuscrits samaritains: problèmes et méthodes" (1985 Paris, France). Etudes samaritaines: Pentateuque et targum, exégèse et philologie, chroniques : communications présentées à la Table ronde internationale "Les Manuscrits samaritains--problèmes et méthodes" : Paris, 7-9 octobre 1985. Louvain: E. Peeters, 1988.

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10

Leipzig, Universitätsbibliothek. Katalog der islamischen, christlich-oreientalischen [i.e. orientalischen], judischen und samaritanischen Handschriften der Universitats-Bibliothek zu Leipzig. Piscataway, NJ: Gorgias Press, 2009.

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Book chapters on the topic "Samaritan Manuscripts"

1

Ashton, June, and Alan D. Crown. "The continuity of scribal practices and the Samaritan tradition." In Manuscrits hébreux et arabes, 127–52. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.bib.1.102088.

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2

Ruairidh, Iain, and Mhanainn Bóid. "The Manuscripts." In Principles of Samaritan Halachah, 26–47. BRILL, 1989. http://dx.doi.org/10.1163/9789004666627_009.

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"A Critical Copy of the Samaritan Pentateuch Written in A. D. 1232." In Samaritan Pentateuch Manuscripts, 1–47. Piscataway, NJ, USA: Gorgias Press, 2008. http://dx.doi.org/10.31826/9781463214807-001.

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"A Samaritan Manuscript of the Hebrew Pentateuch Written in A. H. 35." In Samaritan Pentateuch Manuscripts, 48–54. Piscataway, NJ, USA: Gorgias Press, 2008. http://dx.doi.org/10.31826/9781463214807-002.

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"Frontmatter." In Samaritan Pentateuch Manuscripts, i—iv. Piscataway, NJ, USA: Gorgias Press, 2008. http://dx.doi.org/10.31826/9781463214807-fm.

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"TABLE OF CONTENTS." In Samaritan Pentateuch Manuscripts, v. Piscataway, NJ, USA: Gorgias Press, 2008. http://dx.doi.org/10.31826/9781463214807-toc.

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7

ZSENGELLÉR, JÓZSEF. "An Elusive Samaritan Manuscript in Utrecht." In Samaria, Samarians, Samaritans, edited by József Zsengellér. Berlin, Boston: DE GRUYTER, 2011. http://dx.doi.org/10.1515/9783110268201.237.

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MacDonald, Nathan. "Four Versions of the Tabernacle." In The Making of the Tabernacle and the Construction of Priestly Hegemony, 15—C1P76. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198813859.003.0002.

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Abstract The tabernacle accounts of Exodus (Exod 25–31, 35–40) have been preserved in four versions preserved in late antique and medieval manuscripts: two Hebrew versions—one Masoretic and one Samaritan—an Old Greek and an Old Latin version. In this chapter, the best four manuscript exemplars of each version are described and analysed. Attention is given not only to the text of Exodus, but also the paratextual features that were transmitted along with it and helped guide ancient readers. The existence of four versions of the same text demonstrates the importance of the tabernacle account for early scribes and readers.
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9

Hamidović, David. "Dating a “Significant Variant”: The Contribution and Limits of the Qumran Manuscripts and Punctuation Marks in the Samaritan Manuscripts." In Samaritans Through the Ages, 253–62. De Gruyter, 2024. http://dx.doi.org/10.1515/9783111435732-013.

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10

Mills, Simon. "‘A Rich Treasure of Manuscripts’: Robert Huntington in Syria." In A Commerce of Knowledge, 96–138. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198840336.003.0004.

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Chapter 3 follows Robert Huntington during the decade he spent in Syria (1671–81), piecing together one of the most extensive collections of oriental manuscripts to come into Europe before the nineteenth century. It describes the changed circumstances in Aleppo since Edward Pococke’s years in the city: the more extensive presence of European (particularly French) collectors. It then surveys Huntington’s work on behalf of a community of English scholars, reconstructing a network of correspondents – from Syria, to Cyprus, to Iraq – which Huntington exploited in his quest for books. This section develops the theme of the working relationships between European collectors and local scholars, charting Huntington’s epistolary exchanges with the Maronite patriarch of Antioch, Isṭifān al-Duwayhī, and the Samaritan scribe, Marhib ben Jacob. It also points to English scholars’ reliance on the longer-established Roman Catholic missions, here exemplified by Huntington’s attempts to secure books and information on the Mandaeans through Carmelite missionaries in Basra. Following Huntington and his books back to England, a concluding discussion describes the sale of Huntington’s library and Huntington’s own career prospects after ten years’ service to English scholarship in Syria. It ends with an assessment of English collectors’ achievements by the end of the seventeenth century.
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Conference papers on the topic "Samaritan Manuscripts"

1

Dove, John G. "Maximum Dissemination: A possible model for society journals in the humanities and social sciences to support "Open" while retaining their subscription revenue." In Charleston Library Conference. Purdue Univeristy, 2020. http://dx.doi.org/10.5703/1288284317197.

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It is well recognized that one of the hardest problems in the Open Access arena is how to ‘flip’ the flagship society journals in the humanities and social sciences. Their revenue from a flagship journal is critical to the scholarly society. On the one hand, it is true that the paywall which guards the subscription system from unauthorized access is marginalizing whole categories of scholars and learners. On the other hand, “flipping”to an APC based model simply marginalizes some of the same people and institutions on the authorship side. Various endowment or subsidy models of flipping create the idea of Samaritans and “freeloaders” which bring into question their sustainability. I propose re-thinking the relationship between publisher and author. The publisher should act as the experts in dissemination and should take on the responsibility of maximizing the dissemination of the author’s work by providing the author’s accepted manuscript (AAM) to an appropriate repository and taking down the paywall. When requests for an article come to the publisher instead of presenting non-subscribers with a paywall, they instead direct the request to the repository in which the AAM has been archived. This walk-through of Maximum Dissemination is followed by: A statement from Princeton’s Professor Stanley Katz, president emeritus of the American Council of Learned Societies A youtube video by Associate Professor of Sociology Smith Radhakrishnan which is attached to this submission, is available at http://youtu.be/sPO66vuTFJ0.
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