Deuteronomy — Samaritan Pentateuch

As in Exodus 20, SP adds its distinctive 10th commandment after the coveting prohibition, mandating the erection of inscribed stones and an altar on Mount Gerizim. The added text is compiled from Deut 11:29a, 27:2b-3a, 27:4a, 27:5-7, and 11:30. This is the second occurrence of this addition (see also Ex 20:17b).

The SP 10th commandment, identical to the Exodus 20:17b addition. This ensures both Decalogue recitations include the Gerizim mandate. The Samaritan community considers this the most important commandment, as it establishes the divinely chosen place of worship.

THE central sanctuary-formula variant. MT uses the imperfect (yiqtol) יבחר 'will choose,' leaving the location open-ended and permitting its later identification with Jerusalem. SP uses the perfect (qatal) בחר 'has chosen,' indicating the choice was already made — at Gerizim. This single verb-form difference is the grammatical foundation of the entire Samaritan-Jewish sanctuary dispute. It appears in over 20 passages in Deuteronomy 12-26.

Second occurrence of the sanctuary formula in chapter 12. SP consistently reads 'has chosen' (perfect tense) throughout.

Third occurrence. The pattern is invariable: every instance of the sanctuary formula in Deuteronomy shows this MT/SP divergence.

Fourth occurrence of the sanctuary formula variant.

Fifth occurrence. The secular slaughter permission is conditioned on distance from the chosen place.

Sixth occurrence in chapter 12 alone. The concentration of the formula in this chapter makes it the most contested chapter in MT/SP comparison.

Tithe legislation — sanctuary formula variant continues.

Tithe-conversion provision — distance from the chosen place.

Continued tithe legislation. SP is perfectly consistent.

Firstling legislation — sanctuary formula variant.

Passover legislation — the Samaritan Passover to this day is celebrated on Mount Gerizim, the 'chosen' place.

Second Passover sanctuary reference in chapter 16.

Third Passover reference. The Samaritan Passover sacrifice on Gerizim is the most visible living expression of this textual difference.

Shavuot (Weeks) celebration at the chosen place.

Sukkot (Tabernacles) celebration at the chosen place.

The three-pilgrimage-festivals summary. All three festivals are to be celebrated at the chosen place — Gerizim in SP tradition.

Judicial appeals — difficult cases to be brought to the chosen place. This verse establishes the central sanctuary as the supreme court.

Judicial authority of the chosen-place tribunal.

Levitical priestly rights at the chosen place.

The prophet-like-Moses passage agrees textually between MT and SP, but its interpretation is central to Samaritan theology. Samaritans identify this prophet as the Taheb (the 'Restorer'), a Moses-like figure who will return to restore true worship at Gerizim. This is the foundational text for Samaritan eschatology (cf. the Samaritan woman's reference in John 4:25).

Firstfruits presentation at the chosen place — one of the final occurrences of the sanctuary formula in the law code.

THE single most famous and consequential variant in the entire Samaritan Pentateuch. MT commands the inscribed stones and altar to be built on Mount Ebal (the mountain of cursing). SP reads Mount Gerizim (the mountain of blessing). A pre-Samaritan Dead Sea Scroll fragment (4QDeutn / 4Q37) reads 'Gerizim,' providing independent textual evidence that may support the SP reading as original. Many modern scholars now consider 'Gerizim' the older reading, changed to 'Ebal' in the proto-MT tradition to delegitimize the Samaritan sanctuary. This single word — Ebal vs. Gerizim — encapsulates the entire Jewish-Samaritan schism.

Following from 27:4, the altar instructions refer to the mountain named there. In SP, the altar is on Gerizim; in MT, on Ebal. The Samaritan community maintains that their temple site on Gerizim fulfills this command.

The Torah-reading ceremony every seven years — to take place at the chosen place. One of the last sanctuary-formula occurrences.

The Moses epitaph agrees. This verse is foundational for both Jewish and Samaritan theology: Moses is the supreme prophet. For Samaritans, this verse combined with Deut 18:15-18 establishes the Taheb expectation — only the Taheb will be 'like Moses.' Samaritans accept no prophet after Moses (rejecting the Prophets and Writings of the Jewish canon), making the Pentateuch their sole scripture.