392 THE JEWISH QUARTERLY REVIEW 15 (1903)
392-408.
Public Domain.
THE HEBREW PAPYRUS OF
THE TEN
COMMANDMENTS.
F. C. Burkitt
A HEBREW papyrus is a rarity in any
case, but the
document that forms the subject of this paper is
unique.
It
is a papyrus containing the Decalogue in Hebrew followed
by the Shema, the text
differing in many notable particulars
from the Massoretic
standard, and agreeing with that which
underlies the Septuagint version. When we add that
there
is every reason to suppose that the Papyrus is at
least five
or six hundred years older than any piece of
Hebrew writing
known to scholars, it is evident that the tattered
fragments
of which a facsimile is here inserted are
interesting and
important from every point of view.
The recent history of the Papyrus is involved in
some
obscurity. It came into the possession of Mr. W.
L. Nash,
the Secretary of the Society of Biblical
Archaeology, having
been bought in
very early uncial fragments of the Odyssey. Mr. Nash
thinks it very probable that the whole "find
" comes from
somewhere in the Fayyum.
These Greek fragments must
be as old as the second century A. D., and are
probably
much earlier: they contain portions of Odyssey XII. 279-
304,
and have been edited by the present writer with
a facsimile in the Proceedings of the Society of Biblical
Archaeology for November, 1902, p.
290 ff.
The Hebrew
fragments which form the subject of the present
article were
entrusted to Mr. Stanley A. Cook, Fellow of Caius College,
paedia Biblica. Mr. Cook identified
the fragments and
published them in the Proceedings of the Society of Biblical
Burkitt: Ten Commandments 393
HEBREW
PAPYRUS OF THE DECALOGUE
HEBREW
PAPYRUS OF THE TEN COMMANDMENTS 393
Archaeology for January, 1903, in
an admirable paper which
contains, in addition to the text and
translation, a full
discussion of the interesting questions to which
this dis-
covery has given rise. The
Papyrus itself has been most
generously presented by Mr. Nash to the
University Library.
So much for the way in which the Papyrus has
made its
reappearance in the world. About one
thing there can be
no doubt. There can be no doubt that it is a
genuine
relic of antiquity and not a forgery. The scraps of
Greek
papyrus with which it was associated are
certainly genuine.
It
may be safely said that no forger of antiquities has the
palaeographical knowledge necessary for
such work as
this; and if he had had the knowledge, he would not
have
allowed his work to be thrown in, as a thing of
no particular
value, among a collection of Greek documents. I have
thought it worth while to insist upon the
genuineness of
the Papyrus, because unfortunately it has been
found
impossible to make a satisfactory photograph of it.
What
appears here is a photograph of the papyrus, but not
of the handwriting.
The papyrus is a very dark yellow,
and by the time this has made a sufficient
impression on
the photographic plate, light enough has been
reflected
from the black surfaces of the letters themselves to
affect
the plate also: consequently, while every fibre in the
material was visible in the photograph, the
letters were
not visible at all or were exceedingly faint. What
is seen
in the reproduction is a very careful drawing of
the letters
upon the photograph, made by myself from the
Papyrus.
In
doing this I was greatly helped by the faint marks on
the photograph, which could be identified when
compared
with the original as the traces of the several
letters.
Fortunately
there is no serious case of doubtful reading.
In
a slanting light the letters are clear on the Papyrus
itself, and there is only one word in the decipherment
of
which Mr. Cook and I are not completely agreed.
Modern
fluid ink and modern pens, coupled with the
circumstance
394 THE JEWISH QUARTERLY REVIEW
that it was almost impossible to erase a
badly-formed
letter, made the copy somewhat rougher than the
original,
but I can honestly claim that the facsimile gives a
not
misleading view of the appearance of the
handwriting.
In its present state the Nash Papyrus consists
of four
fragments, all of which fit together. The largest
is nearly
two inches across and about four inches long. It
appears
to have been doubled up into a packet. A portion
of the
upper margin (not shown in the photograph) is still
pre-
served, and one of the smaller fragments contains a
portion
of the right-hand margin. The handwriting is
arranged in
a column with an average of a little over thirty
letters in
a line. The greater part of twenty-four lines are
preserved,
and there are traces of a twenty-fifth, but it is
of course
impossible to say how much further this column extended.
The
fragment containing a portion of the right-hand margin
appears to terminate with the natural edge of
the Papyrus,
so that what is preserved is the beginning of a
document.
The
smallness of this margin suggests that there was never
more than the single column of writing. The material
is
now very brittle, and it would be hazardous to
detach it
from the card upon which the fragments have been
gummed,
but Mr. Cook and I have managed to ascertain that
there
is no writing on the other side. Before
speculating on the
nature of the document, it will be convenient to give
the
actual text, and to examine its relation to other
authorities.
Then
will follow a few words on the date of the Papyrus,
and the value of the text.
HEBREW
TEXT.
[Myrc]m
Crxm jyt[xcvh] rwx
jyhlx hvh[y
yknx ...] 1
[lsp
jl] hwft
xvl yn[p
lf] MyrHx Myhlx
j[l
hyhy xvl] 2
[tHtm] Crxb rwxv
lfmm Mymwb rwx [hnvmt lkv] 3
[xvlv] Mhl hvHtwt
xvl Crxl tHtm M[ymb
rwxv] 4
[Nvf d]qp xvnq lx jyhlx hvhy
yknx [yk
Mdbft] 5
HEBREW
PAPYRUS OF THE TEN COMMANDMENTS 395
[hWfv] yxnWl Myfbr
lfv Mywlw lf M[ynb lf tvbx] 6
[tx
xw]t xvl ytvcm yrmwlv ybhxl
[Myplxl dsH]
7
[rwx
tx] hvhy hqny
xvl yk xvwl
jyhl[x hvhy Mw] 8
[vwdql] tbwh Mvy
tx rvkz xvwl
hm[w tx xwy]
9
[yfybwh] Mvybv jtkxlm
lk tywfv dvbft M[ymy tww] 10
[htx] hkxlm lk hb hWft xvl
jyhlx [hvhyl
tbw] 11
[jtmH]b
lkv jrmHv jrvw jtmxv jdbf
[jtbv jnbv] 12
[hvh]y
hWf Mymy tww yk jyrfwb [rwx jrgv] 13
[Mb
rw]x
lk txv Myh
tx Crxh txv
M[ymwh tx] 14
[Mvy] tx
hvhy jrb Nklf yfybwh [Mvyb] Hnyv 15
[Nfml j]mx txv jybx tx
dbk vywdqyv yfybwh 16
[rwx] hmdxh lf jymy
Nvkyrxy Nfmlv jl bFyy 17
[x]vl Hcrt
xvl Jnxt xvl jl Ntn
jyhlx hvhy 18
[tx] dvmHt xvl xvw df
jfrb hn[f]t
xvl bn[gt] 19
[vdbfv
vh]dW
jfr t[y]b tx hv[x]tt xv[l
jfr twx 20
[Blank] jfrl
rwx lkv vrmHv
vrv[wv vtmxv 21
[ynb] tx hwm
hvc rwx MyFpwmhv
My[qHh hlxv] 22
[f] mw Myrcm
Crxm Mtxcb rbdmb
[lxrWy] 23
[tbh]xv
xvh dHx hvhy
vnyhlx hvhy l[xrWy] 24
[
. . . .jbb]l l[kb
jyh]l[x hvhy tx] 25
TRANSLATION.
1
[ . I am Jalhwe thy God that [brought] thee out of
the
2
[thou shalt not hav]e other gods be[fore] me. Thou
shalt not make [for thyself
an image]
3
[or any form] that is in the heavens above, or that is in
the earth [beneath,]
4
[or that is in the waters beneath the earth. Thou shalt
not bow down to them [nor]
5
[serve them, for] I am Jahwe thy God, a jealous God
visiting the iniquity]
6
[of fathers upon sons to the third and to the fourth
generation unto them that hate me,
[and doing]
396 THE JEWISH QUARTERLY REVIEW
7
[kindness unto thousands] unto them that love me and
keep my commandments. Thou shalt [not]
8
[take up the name of Jahwe] thy God in vain, for Jahwe
will not hold guiltless [him
that]
9
[taketh up his name in vain. Remember the day of the
Sabbath [to hallow it:]
10
[six days thou shalt work and do all thy business,
and
on the [seventh day,]
11
a Sabbath for Jahwe] thy God, thou shalt not do therein
any business, [thou]
12
[and thy son and thy daughter,] thy slave and thy
handmaid, thy ox and thy ass and
all thy [cattle,]
13 [and thy stranger that is] in thy gates. For six days
did Ja[hwe make]
14
[the heaven]s and the earth, the sea and all th[at is
therein,]
15
and he rested [on the] seventh day; therefore Jahwe
blessed [the]
16
seventh day and hallowed it. Honour thy father and
thy mother, that]
17
it may be well with thee and that thy days may be long
upon the ground [that]
18
Jahwe thy God giveth thee.
Thou shalt not do adultery.
Thou shalt not do
murder. Thou shalt [not]
19
[st]eal.
Thou shalt not [bear] against thy neighbour
vain witness. Thou shalt not covet [the]
20 [wife of thy neighbour. Thou shalt] not desire the house
of thy neighbour,
his field, or his slave,]
21
[or his handmaid, or his o]x, or his ass, or anything
that
is thy neighbour's. [Blank]
22
[(?) And these are the statutes and the judgements
that
Moses commanded the [sons of]
23
[
the
24
[0 Isra]el: Jahwe our God, Jahwe is one; and
thou
shalt love]
25
[Jahwe thy G]o[d with al]1
t[hy heart ... . ].
HEBREW PAPYRUS OF THE TEN COMMANDMENTS 397
In
making the restorations at the beginnings and ends of the lines
it must be borne in mind that h, m, M, c, w, t (and sometimes k)
are wide letters, and that d, v, z, N, P, J, r (and sometimes b and n) are
narrow letters. Lines 15-19 indicate that about seven
letters are lost
on the right hand of lines 1-14, 20-22;
consequently, no more than
four letters as a rule are lost on the left-hand
side. I think there-
fore that Mr. Cook has supplied too many letters at
the ends of
lines 1, 2, 4, 5, 6, 7, and 11, and too few at the
beginnings of the
following lines. That the division here adopted is
right may also
be seen from lines 4 and 5, for to add Mdbft xvlv at the end of line 4
leaves only yk to be prefixed to line
5. At the end of line 20 I have
added vdbfv after vhdW, leaving only vtmxv to be prefixed to vrvwv
at the beginning of line 21. It is more likely
that the end of a line
should be crowded than the beginning, and in the
handwriting of the
Papyrus
all the letters in vdbfv are rather narrow.
The only point where there is some doubt as to
the actual reading
of the Papyrus occurs in line 20, where I read hvxtt desire (as in
Deut.
v. 18b), but Mr. Cook is still inclined to read dvmHt covet (as
in the preceding line and in Ex. xx. 17b). The surface of the Papyrus
is here somewhat damaged and the middle letter is
defaced-so much
so, that it looks more like c than x or m. But the curve at the
foot
of the left-hand stroke of the second letter is
characteristic of t and
not of H, while it is very
difficult to suppose that the last letter can
be anything but h. If hvxtt be right, the x exhibits an extreme
form of that curious horizontal sweep at the end of
the right foot,
which is characteristic of the handwriting of this
Papyrus, e. g. in
the dHx of the Shema.
The Ten Commandments are familiar to every one,
and
I
do not propose to go through the text line for line.
Mr.
Cook, in the course of his paper in the Proceedings
of the Society of Biblical Archaeology, has
already done
this, and the reader will find there full and clear
details
about the readings of the Versions and other
authorities.
I
propose here only to touch upon such points as may
help us to discover the nature of the document and
its
date.
The first question which naturally presents
itself is the
identification of the Biblical
passages. Does the Papyrus
give us a text of Exodus or of Deuteronomy? In
agreement
398 THE
JEWISH QUARTERLY REVIEW
with Exodus against Deuteronomy it begins the Fourth
Commandment
with "Remember" instead of "Keep," and
does not add "as Jahwe
thy God commanded thee" after
"to hallow it." It adds at the end of this Commandment
the verse "For in six days Jahwe
made the heavens and the
earth," &c., as in Exod.
xx. 11, and does not give the verse
Deut.
v. 15 or the clause "that thy manservant and thy
maidservant may rest as well as thou " in the
preceding
verse. In the Fifth Commandment it agrees with Exodus
in not having the clause "as Jahwe thy God commanded
thee." On the other hand, the Papyrus agrees
with
Deuteronomy
against Exodus in the Fourth Commandment
by prefixing "thy ox and thy ass" to "thy
cattle," in the
Fifth
Commandment by inserting the clause "that it may
be well with thee," in the Ninth Commandment
by reading
"vain (xvw) witness" and not
"false (rqw) witness," and
in the Tenth Commandment by putting the wife
before the
house, and by the insertion of "field "
before " slave," and
(if my reading be correct) by having "desire" in
the second
place instead of "covet." To these we must
add the
appearance of the Shema, which of course belongs to
Deuteronomy alone. Most of these agreements
with
Deuteronomy
against Exodus are also found in the Greek
text of Exodus, but not all: in fact, we may say
with con-
fidence that in the Ninth
Commandment the Greek supports
rqw both for Exodus and for
Deuteronomy. Moreover vhdW
"his field" in the Tenth Commandment is without the
conjunction as in Deuteronomy, while the Greek has ou@te
to>n a]gro>n au]tou?.
It is, I venture to think, impossible to resist
the im-
pression that the Papyrus gives
a text containing elements
both from Exodus and from Deuteronomy, just such a
text
as might be formed in a liturgical work based
indeed
upon the Pentateuch, yet not a direct transcript
either of
Exodus or of Deuteronomy. We know from both Talmuds
that the daily reading of the Decalogue before the Shema
was once customary, and that the practice was
discontinued
HEBREW
PAPYRUS OF THE TEN COMMANDMENTS 399
because of Christian cavils.1 It is therefore reasonable to
conjecture that this Papyrus contains the daily
worship of
a pious Egyptian Jew who lived before the custom
came
to an end.
But further, the Hebrew text upon which the
fragment
is based was far from being identical with the Massoretic
text. Even if we refer each phrase to its origin in
Exodus
or Deuteronomy, whichever be the most convenient,
there
still remain several readings which do not agree with
the
Massoretic text, and do agree with the Septuagint.
In
the Fourth Commandment we have the insertion of b before
[yfybwh] Mvy in 1.10, and the addition of hb after hWft in
the following line. At the end of the same
Commandment
we find "seventh day" instead of
"Sabbath day," again
with the Septuagint. In the Fifth Commandment, the
reading, " that it may be well with thee,
and that thy days
may be long on the ground," agrees in order
with the
Greek. The order, Adultery, Murder, Steal, is that of
some
texts of the Septuagint (including Philo), and it is
found
in the New Testament (Mark, Luke, Romans, James,
not
Matthew).
To crown all, we have the preface to the Shema,
which is found in the Septuagint of Deut. vi. 4, but
not
in the Hebrew; and in the Shema itself we find--
xvh dHx hvhy vnyhlx
hvhy lxrWy fmw
the xvh at the end being added
in agreement with the
Greek, both of the Septuagint and of Mark xii. 29, which
has @Akoue, ]Israh<l, Ku<rioj o[ qeo>j h[mw?n Ku<rioj ei$j e]stin.
In this Papyrus, therefore, we have a Hebrew
document
based upon a text which is not the Massoretic text, but
has notable points of agreement with that which
underlies
the Septuagint. It is not a question only of
difference
from the Massoretic
standard; mere differences might have
arisen through carelessness. The all-important point
is
the agreement with the Septuagint. This shows us
that
1 Talm. J. Berakhoth, i.
8 (4) ; Talm. B. Berakhoth, 12 a.
400 THE
JEWISH QUARTERLY REVIEW
the variants have a history behind them, and that
they
belong to the pre-Massoretic
age of the text. We can trace
the consonantal text of our printed Hebrew Bibles
back
to the time of
Cochba. From that time onwards
there has been but
little serious change in the Hebrew text of the
Canonical
Scriptures
as accepted by the Synagogue. From that time
onwards the composition of a document such as
our
Papyrus
is inconceivable.1 In other words, it is a relic
of Jewish religious literature earlier than the
age of Rabbi
Akiba, who died in the year 135 A.D., and who was the
founder of the accurate study of the Hebrew
text.
It is of course probable that our Papyrus is the
copy
of an earlier document. The original composition
might
be older than Rabbi Akiba,
but our fragment might be
very much later. At the same time there are palaeo-
graphical considerations which suggest that the
Nash
Papyrus
is itself of very great antiquity. It is entirely
unaffected by the conventional rules that regulated
the
writing of Scripture in later times; the d of dHx in the
Shema
is not enlarged, there are no "crowns " to
the letters,
nor is there any division into verses. It is also a
mark
of very early date that several of the letters are
run
together by a ligature, e.g. in 1. 15. We have to
compare
the handwriting not with rolls and codices of the
early
mediaeval period, or with the other surviving
fragments
of Hebrew written on papyrus, but with Palmyrene and
Nabataean
inscriptions.
The nearest parallel of all is to
be found in a Nabataean
inscription of A. D. 55, and I
1 I cannot resist quoting the
words of Dr. Landauer about Euting's
discovery of a text of the Shema' engraved over the lintel of the ruined
Synagogue at
so uralten Gebets wie das
Sch'ma wird kein Verstandiger bei einer
Uberlieferung aus einer Zeit wie die