Introduction to the Masorah and the Context of Numbers 2:14

The Masorah Parva (small Masorah) comprises marginal notes in the Masoretic Text, guiding scribes in their meticulous copying of the Hebrew Scriptures. The Masoretes preserved textual traditions during the first millennium C.E., ensuring the integrity of the biblical text. These notes include cross-references, counts of words, and other indicators that prevent scribal corruption.

The issue under discussion concerns the name Reuel (לְרְעוּאֵל) in Numbers 2:14 and its textual variations in other sources, such as the Samaritan Pentateuch (SP), Septuagint (LXX), and Syriac (SYR). The name Deuel appears in Numbers 1:14, leading to a perceived inconsistency in the Hebrew Bible. A note in the Masorah Parva of L (codex Leningradensis) adds complexity, appearing to address the discrepancy, yet its significance remains misunderstood by many.

Numbers 2:14 in the Masoretic Text

In Numbers 2:14 (UASV):

“And the tribe of Gad: and the chieftain of the sons of Gad shall be Eliasaph the son of Reuel.”

Here, the Masoretic Text (MT) preserves the name Reuel. However, Numbers 1:14 (UASV) reads:

“of Gad, Eliasaph the son of Deuel.”

This raises questions about whether the name Reuel or Deuel is original and why the discrepancy exists. Textual witnesses such as the SP, LXX, and SYR show variations:

SP: Consistently reads “Deuel.”
LXX: Presents the transliterated Greek equivalent, “Raguel.”
SYR: Favors “Reuel” in both instances.

The Masoretic note in Numbers 2:14 is key to resolving this issue.

Examining the Masorah Parva Note in Numbers 2:14

Nature of the Note

The Masorah Parva note in Codex L is associated with the word Reuel in Numbers 2:14. This note seeks to draw attention to a textual issue, but it does not propose an emendation. The Masoretic scribes intended to maintain the integrity of the tradition rather than correct perceived contradictions. The note’s presence indicates the scribes were aware of the variation and deemed it significant for preservation.

The BHS critical apparatus comments on this issue. Rudolf Kittel and later editors of BHS aimed to document textual variants across the MT and other witnesses. Their annotation highlights the word wəṣib’ōw (וְצִבְאֹו, “and his host”) in Numbers 2:15, suggesting it may relate to the note in L. However, this connection often obscures the actual function of the Masorah Parva note in its immediate context.

Reuel vs. Deuel: Textual Analysis

The names Reuel and Deuel are semantically and orthographically similar in Hebrew. The substitution of the consonants ר (resh) and ד (daleth) likely arose from a scribal error in ancient manuscripts or regional pronunciation differences. The Masorah Parva note does not suggest that one form is superior to the other but rather preserves both as part of the received textual tradition.

In Numbers 1:14, the MT consistently reads Deuel, as confirmed by the SP and Vulgate (VG). In Numbers 2:14, the MT reads Reuel, which the LXX reflects as “Raguel,” a transliteration consistent with Reuel. The consistency within the MT highlights the scribes’ intentional retention of both forms.

Theological and Historical Implications

The apparent discrepancy has led some to suggest textual corruption or editorial harmonization in the biblical text. However, from a conservative evangelical perspective, these differences can be harmonized without compromising the integrity of Scripture.

Preservation of Scribal Fidelity

The Masoretes’ role was not to resolve apparent difficulties in the text but to preserve what was transmitted. The existence of both Reuel and Deuel in the MT exemplifies their commitment to fidelity. Rather than alter the text to align with external traditions (e.g., SP or LXX), the Masoretes allowed these variations to stand as they were received.

Harmonizing Reuel and Deuel

The most plausible explanation for the variation lies in the genealogical and tribal naming conventions in ancient Israel. The names may reflect alternate spellings or titles for the same individual, a phenomenon not uncommon in Hebrew Scripture. For example, Jethro, Moses’ father-in-law, is also called Reuel (Exodus 2:18). Such dual naming underscores the cultural and linguistic fluidity of the time.

In this case, Eliasaph’s father may have been known interchangeably as Reuel or Deuel, depending on the context or dialect. The presence of both names within the Pentateuch should be viewed as complementary rather than contradictory.

Comparative Witnesses: LXX, SP, and SYR

Septuagint

The LXX translation “Raguel” in Numbers 2:14 aligns closely with Reuel. This consistency suggests the translators of the LXX had access to a Hebrew Vorlage similar to the MT. However, the divergence in Numbers 1:14, where the LXX also uses “Raguel,” implies a harmonization tendency among Greek translators.

Samaritan Pentateuch

The SP consistently reads Deuel in both passages. This uniformity might reflect an editorial decision to resolve the perceived inconsistency, characteristic of Samaritan textual practices, which often prioritize clarity over fidelity to earlier traditions.

Syriac

The Peshitta supports Reuel in Numbers 2:14 and Numbers 1:14. The Syriac translators may have prioritized a consistent rendering of the name based on the contextual usage in Numbers 2:14.

Conclusion

The Masorah Parva note in Numbers 2:14 demonstrates the Masoretic scribes’ meticulous efforts to preserve the textual tradition, even when faced with challenging variants. The textual evidence suggests that both Reuel and Deuel were known and accepted as part of the inspired text. The integrity of Scripture remains intact, as these differences reflect human transmission processes without undermining divine inspiration.

Through a proper understanding of the Masorah Parva and related textual witnesses, we can appreciate the complexities of biblical preservation while affirming the trustworthiness of the Old Testament text.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).