Fausset's Bible Dictionary 
Pietro della Valle in 1616 procured a complete copy, after it had been lost sight of since its mention by early Christian (Jerome, Prol. Kings, Galatians 3:10 ; Eusebius Of Caesarea, Who Observes That Septuagint And Samaritan Agree (Against Received Text) In The Number Of Years From The Flood To Abraham) and Jewish writers; M. de Sancy, French ambassador at Constantinople, obtained it for Pietro della Valle, and sent it to the library of the Orateire at Paris in 1623. Another is in the Ambrosian Library of Milan. Usher procured six copies, mostly imperfect, of which four are now in the Bodleian, one in British Museum. Two more, procured by Pierese, are in the Imperial Library of Paris. Twenty in all, but only two or three perfect, exist in our European libraries. The Paris Polyglot printed it in 1645; Walton's Polyglot in 1657; Bagster in 1821. Dr. Blayney, Oxford, in 1790, published it separately.
Grove in 1861 brought a 4To copy from Nablus for the Count of Paris, in whose library it is. These copies are in forms varying from 12Mo to folio; no scroll such as are used in the synagogues is among them. The Samaritans pretend that the scroll in Nablus is inscribed: "I Abisha (Or Abishua) , son of Pinehas, son of Eleazar, son of Aaron ... upon them be the grace of Jehovah. To His honour I have written this holy law at the entrance of the tabernacle of testimony on Mount Gerizim, Beth El, in the 13th year of taking possession of Canaan ... by Israel. I praise Jehovah." (Letters Of Meshalmah, 19,791, British Museum) . Levysohn, a Christian Jew, with Kraus, is said to have found it in this scroll. The Scroll is written in letters of gold. Ravius (Exercitt. In Houbig. Prol.,1755) and Gesenius (Pentateuch Samaritan, Etc.) have settled the superiority of our Hebrew text. The variations arise from the Samaritans'
(1) imperfect knowledge of grammar and exegesis, or
(3) to remove obscurities and imperfections by repetitions or newly invented and inapt phrases and words. Only twice they alter the Mosaic laws: Exodus 13:7, Samaritan reads "six days" for "seven"; Deuteronomy 23:17, "live" for "there shall not be." Quiescent letters ''(A H E V I Matres Lectionis ) are supplied.
Poetical forms of pronoun altered into common ones. Incomplete verbal forms are completed, the apocopated future changed into the full form. Paragogical letters at the end of nouns omitted. Genders arbitrarily put, from ignorance of nouns of a common gender. The infinitive absolute made a finite verb. Glosses coinciding with Septuagint, probably taken by both from an old targum. Conjectural emendations. Supposed deficiency supplied ( Genesis 18:29-30 , "Destroy" For "Do It".) Names reduced to one uniform spelling, where the Hebrew has various forms, as Jethro and Joshua. Supposed historical and chronological improbabilities emended. No antediluvian in the Samaritan begets his first son after he is 150; but 100 years are subtracted before and added after the birth of the first son; so Jared in the Hebrew begat at 162, lived 800 more, and all his years were 962; in Samaritan he begat at 62, lived 785 more, and all his years were 847.
After the flood, conversely, 100 or 50 are added before and subtracted after the begetting, e.g. Arphaxad who in Hebrew is 35 when he begets Shelah, and lived 403 afterward. 438 in all, in Samaritan is 135 when he begets Shelah, and lives 303 afterward, 438 in all. The Samaritan and Septuagint interpolation ( Exodus 12:40), "the sojourning of Israel and their fathers who dwelt in ... Canaan and ... Egypt was 430 years" is of late date. Samaritan reads Genesis 2:2 "God on the sixth, day ended His work," lest God should seem to work on the seventh day. Samaritan changes Hebrew into Samaritan idioms. 'Εlohim (Plural, Four Times Joined To A Plural Verb In Hebrew) is in the Samaritan joined to the singular verb ( Genesis 20:13; Genesis 31:53; Genesis 35:7). Anthropomorphisms are removed. In Deuteronomy 27:4 Samaritan substitutes Gerizim for Ebal. Age. Luzatto in a letter to R. Kirchhelm observes that, in difficult readings where probably the copyist after Ezra, in transcribing from the old Samaritan characters into the modern square Hebrew letters, mistook Samaritan letters of similar form, our Samaritan Pentateuch has the same text as the Hebrew; therefore the Samaritan must be copied from a Hebrew not a Samaritan manuscript.
The changes of similar Hebrew letters, where the corresponding Samaritan letters are not alike, prove the late date of the Samaritan. The Samaritan jealousy of the worship at Jerusalem, and of the house of David, which are commended in all the other Old Testament books except Judges, Joshua, and Job, accounts for their confining their Scriptures to the Pentateuch. The Samaritan characters were used for ordinary purposes down to a late period; so the Maccabean coins bear Samaritan inscriptions. As there was no Masorah to fix the Samaritan text, it is likely each successive century added its own emendations, so that the original Samaritan text was very different from our present one. The proofs for and against each theory as to the origin and date of the Samaritan are inconclusive. It remains therefore uncertain whether
(1) the original Samaritan was inherited from the ten tribes whom the Samaritans succeeded; or
(2) from Manasseh (Josephus Ant. 11:8, section 2,4) at the founding of the temple on Mount Gerizim, for which theory are urged the idolatry of the Samaritans before they received an Israelite priest through Esarhaddon ( 2 Kings 17:24-33) and the great number of readings common to Septuagint and Samaritan against the Masoretic Hebrew text; or
(3) that Esarhaddon's priest took the Pentateuch to Samaria with him. Gesenius thinks that both Samaritan and Septuagint were formed from Hebrew manuscripts differing from one another as well as from the authorized one of Palestine, and that many willful corruptions have crept, in latterly.
It is certain the Samaritan was distinct from the Hebrew copy in Deuteronomy 27:4; Deuteronomy 27:8, three hundred years B.C., for then the Jews and Samaritans brought their rival claims before Ptolemy Soter, appealing to their respective copies of the law as to this passage. The Samaritan characters of the Samaritan Pentateuch differ not only from the square Hebrew, but from those generally known as Samaritan. Some think they are those in which the Mosaic law was originally written. They are without vowel points. Each word is separated by a dot. Sections are closed by a space left blank. Marks distinguish peculiarities of sound and signification. The writing of the first page begins on the inside, not the outside, in imitation of the sacred roll. The whole is divided into five books. The division of the sections ( Ketsin ) differs from that of the Jews.
(1) The original Samaritan having become to the common people a dead tongue, it was translated into the current Samaritan, dialect, a mixture of Hebrew, Aramaic, and Syriac. They say themselves that Nathaniel their high priest, who died 20 B.C., wrote the translation. It slavishly copies the original, sometimes at the sacrifice of sense; but this close verbal adherence makes it a more valuable help for studying the Samaritan text. De la Valle brought it to Europe with the Samaritan text in 1616. Nedrinus published it with a faulty Latin translated in the Paris Polyglot, from whence Walton reprinted it.
(2) A Greek version of the Samaritan was made, as the Jews made the Septuagint from the Hebrew text. The Septuagint manuscripts preserve some fragments of it.
Charles Buck Theological Dictionary 
The collection of the five books of Moses, written in Samaritan or Phoenician characters; and, according to some, the ancient Hebrew characters which were in use before the captivity of Babylon. This Pentateuch was unknown in Europe till the seventeenth century, though quoted by Eusebius, Jerome, &c. Archbishop Usher was the first, or at least among the first, who procured it out of the East, to the number of five or six copies. Pietro della Valle purchased a very neat copy at Damascus, in 1616, for M. de Sansi, then ambassador of France at Constantinople, and afterwards bishop of St. Malo. This book was presented to the Fathers of the Oratory of St. Honore, where perhaps it is still preserved; and from which father Morinus, in 1632, printed the first Samaritan Pentateuch, which stands in Le Jay's Polyglot, but more correctly in Walton's from three Samaritan manuscripts, which belonged to Usher. the generality of divines hold, that the Samaritan Pentateuch, and that of the Jews, are one and the same work, written in the same language, only in different characters; and that the difference between the two text is owing to the inadvertency and inaccuracy of transcribers, or to the affectation of the Samaritans, by interpolating what might promote their interests and pretensions; that the two copies were originally the very same, and that the additions were afterwards inserted.
And in this respect the Pentateuch of the Jews must be allowed the preference to that of the Samaritans; whereas others prefer the Samaritan as an original, preserved in the same character and the same condition in which Moses left it. The variations, additions, and transpositions which are found in the Samaritan Pentateuch, are carefully collected by Hottinger, and may be seen on confronting the two texts in the last volume of the English Polyglot, or by inspecting Kinnicott's edition of the Hebrew Bible, where the various readings are inserted. Some of these interpolations serve to illustrate the text; others are a kind of paraphrase, expressing at length what was only hinted at in the original; and others, again, such as favour their pretensions against the Jews; namely, the putting Gerizim for Ebal. Besides the Pentateuch in Phoenician characters, there is another in the language which was spoken at the time that Manasseh, first high priest of the temple of Gerizim, and son-in-law of Sanballat, governor of Samaria, under the king of Persia, took shelter among the Samaritans. The language of this last is a mixture of chaldee, Syriac, and Phoenician. It is called the Samaritan version, executed in favour of those who did not understand pure Hebrew; and is a literal translation, expressing the text word for word.
Easton's Bible Dictionary 
The form of the letters in the manuscript copies of the Samaritan Pentateuch is different from that of the Hebrew copies, and is probably the same as that which was in general use before the Captivity. There are other peculiarities in the writing which need not here be specified.
There are important differences between the Hebrew and the Samaritan copies of the Pentateuch in the readings of many sentences. In about two thousand instances in which the Samaritan and the Jewish texts differ, the LXX. agrees with the former. The New Testament also, when quoting from the Old Testament, agrees as a rule with the Samaritan text, where that differs from the Jewish. Thus Exodus 12:40 in the Samaritan reads, "Now the sojourning of the children of Israel and of their fathers which they had dwelt in the land of Canaan and in Egypt was four hundred and thirty years" (Compare Galatians 3:17 ). It may be noted that the LXX. has the same reading of this text.
Morrish Bible Dictionary 
An ancient recension of the five books of Moses. Though it had been mentioned by some of the early fathers, it was not till about A.D. 1616 that a MS copy of it was discovered. At first it was considered by some as far superior to the Hebrew Pentateuch, but when other copies came to light (there are now about twenty) and they were examined more carefully, the thought of its superiority was not maintained; it is now regarded only as a copy of the Hebrew, though it agrees with the LXX in many places where that differs from the present Hebrew text. The Pentateuch which the Samaritans called 'The Law' is all they have of the O.T. The characters in which it is written, by being compared with ancient coins, etc., are judged to be more ancient than the square Hebrew letters now in common use. The origin of it may have been a copy of the Pentateuch secured by the Israelites on the division of the kingdom. The Paris and the London Polyglots give the text in full.
Holman Bible Dictionary 
[[Texts And Versions Bible]]
The Nuttall Encyclopedia 
A version of the Pentateuch in use among the Samaritans, and alone accepted by them as canonical. It is of value from its independence of other versions.
- Samaritan Pentateuch from Fausset's Bible Dictionary
- Samaritan Pentateuch from Charles Buck Theological Dictionary
- Samaritan Pentateuch from Easton's Bible Dictionary
- Samaritan Pentateuch from Morrish Bible Dictionary
- Samaritan Pentateuch from Holman Bible Dictionary
- Samaritan Pentateuch from The Nuttall Encyclopedia