Some Emendations to the Text of Samuel [stub]

F.
1883 The Hebrew Student  
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more » ... out Early Journal Content at http://about.jstor.org/participate--jstor/individuals/early-journal--content. JSTOR is a digital library of academic journals, books, and primary source objects. JSTOR helps people discover, use, and build upon a wide range of content through a powerful research and teaching platform, and preserves this content for future generations. JSTOR is part of ITHAKA, a not--for--profit organization that also includes Ithaka S+R and Portico. For more information about JSTOR, please contact support@jstor.org. THE HEBREW STUDENT. THE HEBREW STUDENT. Already Talmud and Sifre remark, they were to denote that the verses were not in their proper order. And why not ? The oldest explanation, which is almost unanimously accepted by the later exegetes,we find in Rosh-Hashanah 1. c. There it is stated that these "signs"-and consequently the disorder of the verses-have the same meaning as the Hebrew particles 1N and P") have; that is, they indicate a restrictive and limitative sense in which the verses are to be taken. So, f. in Ps. 107, 28 we read, "They cried unto the Lord when tley were in distress, and He brought them out of their affliction." Not always, however, were they delivered, remarks the Talmud, only when their prayers were sent up in proper times, a fulfillment of them was granted. Similarly in regard to the inverted Nuns in Numbers the Jewish doctors of the second century-if not earlier-said, that the verses 35 and 36 in chapter 10, would more properly have found their position in another part of the Scriptures, but that they were inserted here in order to separate the accounts of two unfortunate events in Israel's history. Rabbi Jehuda, the Nasi, -and his cotemporary, Bar Qappara (towards the end of the second century) and still earlier Rabbi Jonathan and others considered the two verses, included by the peculiar Nun-signs, as a book by itself, the preceding part of Numeri they counted as a whole book, and the other part following chapter 10,36 as another book. And so it was in those early days a widely adopted opinion that the Torah was in reality not a Pentateuch, but a Heptateuch (Tr. Shabbath and Gen. Rabba ut supra; Levit. Rabba chapter 11; Rashi, Nahmanides, Solomon Norzi and others on Num. 10, 35, etc.). The Pharisaic law recorded in Mishnah Yadayim 3, 5 (which, in all likelihood, originated in times anterior to Christianity) also presupposes a Heptateuch, as it considered the two verses, above specified, as a 3D1, a book by itself. It deserves notice perhaps that, according to some, there should also be an inverted Nun in "Fnn'," the last word of Gen. chap. 11. see Rashi and Minhath
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