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(a@) Both these forms of the Pentateuch agree in many detailsof form. For instance, both, differing in this from the MT, have an ‘ and’ before ‘tree’ in Gn 1 (MT yy, Sam. wez, LXX «al Eddov). The case is the same in 318 (ngxn-bx wel a’ishsha, xal rp yuvasl), 64 (ord53n wannephilem, ol 2 ylyavres), and 6) 19, Again, both have in common some considerable deviations from the MT. In Gn 2? the LXX, like the Samaritan, has replaced ‘on the seventh day’ by ‘on the sixth day’ (ri tyuépa ry exry).

Instead of the strange order ‘earth and heaven’ which the MT exhibits in Gn 2*, the other two forms of the Pentateuch have the more usual succession of the two words (shamém waarez, rov ovpavdv kal rhv yhv). Both supplement the words of Cain in 4° by ‘let us go into the field’ (nelaka ashshadi, 5:é\@wpev els 7d wedlov). Both interpolate into the MT of Ex 12 the words ‘in the land of Canaan,’ but, while the Samaritan has this addition before, the LXX has it after, the words ‘in the land of Egypt.

’ Finally, the Samaritan and the LXX agree in some of the expansions of the MT which are derived from parallel passages. For instance, in Gn 1" there is the addition ‘to give light upon the earth’ (la’ér al aarez, els patow éwl ris yifs), and in 118 ‘and the tower’ (wit ammegdal, xal rdv wipyov) is added. (6) Differences between the Samaritan and the LXX. As regards the use of ‘and,’ the LXX agrees with the MT in Gn 6° (monn py, Slkasos réde.os, against Sam. gadék utamem).

The LXX prefers asyndesis in rév Xp, Tov Xdp, Tov ldged, as against the syndesis of the MT (‘Shem, Ham, and Japheth’) and the polysyndesis of the Samaritan (it Shem wit Am wit Yephet). In 2% the o1xn of the MT and the 4 ’Addéu of the LXX agree, but the Samaritan has the anarthrous 57x (adam), whereas in 3” the article is wanting alike in the Samaritan (adam) and the LXX (’Aédu). In 3° the MT and the LXX have the simple expression ‘the tree,’ but the Samaritan reads ‘this tree’ (a@iz azze).

The LXX has different numbers from the Samaritan in the genealogies of Gn 5°*- and 111°", Finally, in the sphere of religion, the Samaritan Pentateuch has retained the Divine name Jahweh in its ¢ezt, only that the Samaritans read for it Shema (Peter- mann, /.c. p. 162), which means ‘the name’ xa7’ etox7v.

This use of the expression ‘the name’ has the foundation already laid for it in Lv 24", and makes its appearance for the first time in the Mishna in the words ‘ Let him offer a short prayer, saying, Help, O name (o¥n), thy people the remnant of Israel’ (Bérakhéth iv. 4). The Greek Jew has already replaced in his text the most holy Name m3’ (Jahweh) by the expression ‘ the LORD’ (6 xvpios) which the Hebrew Jews placed in the margin.

But, on the other hand, the Greek Jew has retained the term ‘God’ in Nu 22” and 23+ (6 @eés), whereas the Samaritan has introduced the expression ‘ angel of God,’ thus raising the Deity above any inter- course with man. iv. SOURCE OF THE PECULIARITIES OF THE