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BULLETIN OF THE INTERNATIONAL ORGANIZATIONFOR SEPTUAGINT AND COGNATE STUDIES

Volume 18 Fall, 1985

Minutes of the IOSCS Meeting, ChicagoTreasurer 's ReportNews and NotesRecord of Work Published or in ProcessAn Apologia for Septuagint Studies

John Wm Weyersroscs Directory

134

10

1639

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BULLETIN IOSCSPublished Annually Each Fall by

TH E INTERNATIONAL ORGANIZATION FORSEPTUAGINT AND COGNATE STUDIES

OFFICERS AND EXECUTIVE COMMITTEEPresidentAlbert PietersmaDept. Near Eastern StudiesUniversi ty of TorontoToronto, Ontario M5S 1A 1

CanadaVice PresidentRobert HanhartSeptuaginta- Unternehmen

Theaterst rasse 73400 Gottingen

SecretaryLeonard GreenspoonDept . HistoryClemson UniversityClemson, South Carolina29631

TreasurerWalter R. BodineDallas TheologicalSeminary3909 Swiss AvenueDallas, Texas 75204

Associate EditorMelvin K. H. PetersDept. ReligionDuke UniversityDurham, North Carolina27706

EditorEugene Ulrich

Honorary PresidentHarry M. OrlinskyHebrew Union CollegeJewish Inst . ReligionOne W. Fourth StreetNew York, NY 10012

Immediate Past PresidentJohn Wm WeversDept. Near Eastern StudiesUniversi ty of TorontoToronto, Ontario M5S 1Al

Members-at-Lm"geGeorge HowardDept. Philosophy and

ReligionUniversi ty of GeorgiaAthens , Georgia 30602

Robert A. KraftDept . Religious StudiesUniversity of PennsylvaniaPhiladelphia, Pennsylvania19174

Emanuel TovDept. of BibleHebrew Universi tyJerusalemIsrael

Dept . TheologyUniversi ty of Notre DameNotre Dame, Indiana 46556

MINUTES OF THE lOSeS MEETING9 December 1984 - Palmer House, Chicago

Programme1 :00-4 :00 AlbertPietersma presidingPaulE. Dian, University of Toronto

"Early Evidence for the Ritual Significance of the 'Base of the Altar'Around Deuteronomy 12:27 LXX" 'Leonard Greenspoon, Clemson University"Theodotion and His Community"Claude Cox, Brandon University

"Hexaplaric Materials Preserved in the Annenian Translation of Exodus"RobertI-liebert, University of Toronto

"Paul of Tella and the So-caned Syro-hexapla of Psalms"Walter R. Bodine, Dallas Theological Seminary

'''Kaige' TexUlnfluence in Judges and Ruth"John R. Abercrombie, University of Pennsylvania

uManuscript Families in Ruth and the Historical Books"Business Meeting

The meeting was called to order by the President, Professor A hert Pietersma, at4:00 P.M.1. The minutes of the 1983 meeting in Salamanca were read and approved.2. President's Report

a. The proceedings of the 1983 Salamanca program are to be published inthe Tex/os y Estudios Cardenal Cisneros series by Professor N.Fernandez Marcos.

b. At Salamanca the SBL put some of its sessions at the same time as thosealready scheduled by the IOSCS. Prof. Pietersma has written to KentRichards, SBL secretary, to insure that such a scheduling conflict notoccur again.

c. The Executive Committee recommends that the IOSCS continue itscurrent practice of meeting for two years with the SBLIAAR and ofmeeting in conjunction with the IOSOT every third year.

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NEWS AND NOTESHonors

John Wm WeYers, Presiden t of the loses from 1972-1980, received anhonorary doctorate from the University of Leiden on 8 February 1985.Bonifatius Fischer, founder and until 1972 director of the Vetns Latina

Institut at Beuron (cf. his revised edition of L 115 in BIOSCS 16 [1983] 13-87), was awarded the Borkitt Medal by the British Academy in 1983.

Emanuel Tov, Grinfield Lecturer on the Septuagint in Oxford University for1982-84, has received an extension of the honor as Grinfield Lecturer until1988.Subscription Price Increase for the Bulletin

At the 1985 Business Meeting of the lOSCS in Anaheim on 23 November1985, the members voted, in light of the Treasurer's Report and the ExecutiveCommittee's recommendation, to raise the annual subscription price of theBulletin to US$5, beginning with volume 19 (1986).Invitation to make use of the Computer Assisted Tools forSeptuagint Studies (CATSS) materials

For several years the CATSS project has been engaged in creating a flexiblemulti-purpose data base which contains the main types of data needed for thestudy of the LXX in itself and in relation to the Masoretic Text and to otherversions and literatures. Major funding has been received from the ResearchTools Division of the NER, the Packard Foundation. and the Israel Academy ofSciences.

Detailed background material on the project cau be found iu BIOSCS 14 aud17 as well as in Textus 11 and 12. The state of progress as of 15 October 1985is as follows:1. Full morphological analysis of every word in the LXX is scheduled to becompleted by the early spring of 1986. This includes grammatical informationas well as the dictionary fonn of the words.2. The full apparatus of the variants of the Gottingen or Cambridge editions isbeing scanned optically and reformatted for ease of computer access. The bookof Ruth was entered by hand and has been fully verified. Several books have

NEWS AND NOTES 5been scanned and reformatted; but manual work is necessary to achieve fullyverified results.3. The Hebrew-Greek parallel alignment of all elements of the MT (BHS) andthe LXX (Rahlfs) has been completed with respect to the "fonnal equivalents"("col. a") and is ready for distribution. Information is being added to thatalignment relating to the supposed Vorlage of the LXX and to translationtechnique ("col. b"). About half of the biblical books have been completed.

The tools are being created for use in the scholarly community, which isherewith invited to use the material for research and to become active in testingand verifying and also in bringing some of the materials to complet ion. Ideasand examples of use of the data in research are provided in the followingmonographs: 1. R. Abercrombie, W. Adler, R. A. Kraft, and E. Tov,Computer Assisted Tools for Septuagint Studies,' Ruth CATSS 1 (SCS); E.Tov, A Computerized Data Base for Septuagint Studies-The Parallel AlignedText of the Greek and Hebrew Bible CATSS 2 (INSL Monograph Series).Material can be obtained at cost on standard 9 track tape or on IBM PC diskettesfrom the Facility for Computer Analysis of Texts at the University ofPennsylvania. CATSS materials are also available from the Oxford UniversityComputing Centre. Correspondence should be directed to one of the directorsof the project:Robert A. KraftDepartment of Religious StudiesBox 36, College Hall, COUniversity of PennsylvaniaPhiladelphia, PA 19104 U.S.A.[BITNET: KRAFr @PENNDRLNJ

EmanuelTovDepartment of BibleHebrew UniversityJerusalem, Israel1985-86:Univ.ofPennsylvaniaIBI1NET: TOY @PENNDRLN]Minutes of the Philadelphia Seminar on Christian OriginsVolumes 18-19 (1980-82) of the minutes of the Philadelphia Seminar onChristian Origins, which focus on discussion of Marcel Simon'sVerus Israel, areavailable for distribution. Due to increased costs and the fact that these twovolumes constitute a unit, the total charge for the double set of minutes will be$4.00. Anyone interested in receiving these volumes should send US$4.00[please make checks payable to Robert A. KrafUPSCO], with an address label or10" x 13" self-addressed envelope to: Robert A. Kraft, PSCO, [see above].Maredsous Computer Data Base: DE.B.O.RA.

The Centre: Informatique et Bible [Maredsous - B-5198 Denee (Anhee) - tel.(32)(0) 82.69.93.97 - telex: via FROBRA 59105-B] has regrouped all itsactivities under the name of DEBORA (Documentation et Etudes Biblique parOrdinateurs et Rese aux Automatise;g). DEBORA is now the name of the data

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6 BULLETIN lOSCSbase which includes biblical texts, lexica, dictionaries, encyclopaedias,bibliographies, programs, etc" produced by the C.I.B. Interface, an allied letterof infonnation published quarterly. is edited by P. Maskens, Promotion Bibliqueet Infonnatique, rue de la Bruyere 13, B-5974 Opprebais, Belgique.Schedule oj the VI Congress oj IOSCS, 21-22 August 1986,JerusalemThursday, 21 August 198608.00-10.00: Registration10.00-13.30: Opening: A. Pietersma (Canada) - PresidentD. Dimant (Israel): The Problem of a Non-Translated Biblical GreekP. Cowe (U.S.A.): Tendenz in the Greek Translation of ProverbsZ, Talshir (Israel): Double Translations in the Septuagint as an ExegeticalTechniqueR. G. Jenkins (Australia): The Proverbs Text ofP. Antinoopolis 8121014.30-17.00: Symposium: Exeg etical Aspects of the SeptuagintC. Cox (Canada) - Chair: Methodological Issues in the Exegesis of LXX-JobJ. Cook (South Africa): Exegesis of the LXX-GenesisA. van der Kooij (The Netherlands): The Old Greek of Isaiah 19:16-25:Translation and InterpretationB. Lindars (U.K.): A Commentary on the Greek Judges?1. Lust (Belgium): The LXX and its Exegesis in Ezekiel17.30-18.50:M. K. H. Peters (U.S.A.): The Textual Affiliation of Coptic (Bohairic) Genesis

T. Muraoka (Australia): Towards a Septuagint Lexicon18.50-20.15: Supper on campus. During this time, the participants will have theopportunity to view in small groups Prof. Tov's project: "ComputerAssisted Tools for Septuagint Study"

Friday, 22 August 198608.30-10.30:P. R. Callaway (U.S.A.): D euteronomy in the Temple Scroll: Textual Affinitiesand their Use in CompositionN. Fernande z-Marcos (Spain): Literary and Editorial Features of the LucianicText in KingsB. O. Wright (U.S.A.): "Free" or "Literal"? An Examination of Translation

Technique in Ben Sira

NEWS AND NOTES 711.00-13.30: Symposium: Translation Technique in the SeptuagintE, Tov (Israel) - Chair: The Nature and Study of the Translation Technique ofthe Septuagint in the Past and PresentA, Aejmelaeus (Finland): The Significance of Clause Connectors in theSyntactical and Translation-Technical Study of the SeptuagintJ. Ba n (U.K.): [topic to be announced]O. Marqui s (Israel): Co nsistency of Lexical Equivalents as a Criterion for theEvaluation of Translation Technique in the LXX, as Exemplified inLXX-EzekielI. Soisalon-Soininen (Finland): Methodologische Fragen der Erforschung derSeptuaginta-Syntax13.30-14.00 Business Meeting[The above pro gram is subject to change.]The Jewish Language Review

Th e Association for the Study of Jewish Languages, founded in 1979, is anonprofit organization whose purposes are (1) to encourage research into allaspects of the inner and ou ter linguistic history of the Jewish peo ple an'd relatedgroups and (2) to facilitate exchange of information in this field throughpublications and conferences.The Jewish Language Review, published yearly by the Association, consists

cheifly of articles (mostly in English), notes, reviews, and responsa.MemberShip in the Association (which includes a subscription to the journal) isUS$15 for individu als and US$20 for institutions per year.The responsa section contains readers' queries of Jewish linguistic or

cultural interest as well as readers' replies to such queries. Any reader maysubmit a query or reply to one. Over 2000 queries have been published so far.In order to record valuable information which may otherwise becomeirretrievable, the editors of the JLR are establishing a roster of resource people inJewish languages and culture to whom queries received by the JLR may bereferred for a reply. If you are acquainted with any Jewish language or cultureand would like to serve as a resource person, please write to the Association forthe Study of Jewish Languages 1 1610 Eshkol Tower 1University of Haifa 1Mount Carmel I Haifa 319991 Israel.

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8 BULLETIN IOSCSNew Books Received

Natalio Fernandez Marcos and Jose Ram6n Busto Saiz. Theodoreti CyrensisQuaestiones in Reges et Paralipomena: Editio Critica. Textos y Estudios 32.Madrid: Instituto "Arias Montano" C.S.I.C., 1984. LXV + 327 pp.This volume offers an elegantly printed critical edition (299 pp.) with

complete apparatus of this text of Theodoret, important both in itself and as awitness to the text history of the Greek Bible. It has a thorough introduction (50pp.), an index of biblical citations, an index of ancient authors, and a lexicalindex. It complements the earlier critical edition, by Fernandez Marcos with A.Saenz-Badillos, of Theodoret's Quaestiones in Octateuchum (Textos y Estudios17), published by the same press in 1979.

Natalio Fernandez Marcos, ed. La Septuaginta en la investigaci6ncontempor6nea: (V Congreso de la IOSCS). Textos y Estudios 34. Madrid:Instituto "Arias Montano" C.S.I.C., 1985. 287 pp.The Fifth Congress of the lOSeS was held in the golden university city of

Salamanca in 1983, and Professor Fernandez Marcos assumed the task ofediting the papers from the congress for publication. The papers are groupedinto four sections: (I) a symposium on the use of the versions in textualcriticism, with contributions by Wevers on the Septuagint, Cox on theArmenian, Mulder on the Peshitta, Peters on the Coptic, and Ulrich on the OldLatin; (II) analyses of translation technique by Soisalon-Soininen (the partitive1/), Sollamo (the infinitive absolute with a paronymous finite verb),Aejemelaeus (on-causale), and Segert (poetic parallelism); (III) studies onmethod and individual books by Silva (internal evidence), Cook (the translatorof the Greek Genesis), Cowe (the Armenian of Ruth), Jenkins (the Syriac ofIsaiah), and Spottomo y Dfaz-Caro (the divine name in Ezekiel pap. 967); and(IV) reports on projects in progress by Tov (the computer-assisted parallelalignment of the MT and the LXX), Dimant (pseudonymity in the Wisdom ofSolomon), Busto Saiz (the biblical text of Malachias Monachus' to the Book ofWisdom), and Fernandez Marcos (the present state of LXX research in Spain).Bibliographic details are listed in the Record ofWork.

B. Fischer. Lateinische Bibelhandschriften im fruhen Milte/alter. VetusLatina: Aus der Geschichte der Lateinischen Bibell1. Freiburg: Herder, 1985.455 pp. + 10 plates.This volume contains five studies by the pioneer of Vetus Latina studies in

this century, selected and republished by Professor Dr. Hennann Josef Frede,the present director of the VL Institut, to honor the author on his 70th birthday.The studies include: "Codex Amiatinus und Cassiodor" (pp. 9-34), "Bi bel -

NEWS AND NOTES 9ausgaben des frUhen Mittelalters" (pp. 35-100), "Bibeltext und Bibelreformunter Karl dem GroBen" (pp. 101-202), "Die Alkuin-Bibeln" (pp. 203-403),and "Zur Uberlieferung altlateinischer Bibeltexte in Mittelalter" (pp. 404-421).Appended are a register of manuscripts cited (pp. 423-454) and a list of plates(p. 455); the 10 plates are inserted after p. 304. This useful collection is espe -dally welcome both because of its authoritative light on the text history of theLatin Bible and because the individual articles had been published separately inGermany, Italy, Switzerland, and the Netherlands, spanning the years 1962-75.

C. P. Hammond Bammel. Der Romerbrieftext des Rufin und seineOrigenes-Ubersetzung. Vetus Latina: Aus der Geschichte der Lateinischen Bibel10. Freiburg: Herder, 1985. 551 pp.Done as part of the preparation for a critical edition of Origen's commentary

on the Epistle to the Romans, Dr. Hammond Bammel's thorough study is acontribution to our knowledge of the transmission and contents of thiscommentary, of the translation techique of Rufinus, and of the history of thebiblical text. The work begins with the consideration of the Greek fragments ofOrigen's commentary, analyzes Rufinus' translation of the commentary, tracesthe transmission history of the manuscripts, and studies a host of questions,including the lemmata in Origen and Rufinus, the latter's text-critical remarks,his citations of the Epistle in his other works, and the text of the Epistleemployed by Rufinus in the lemmata of his translation of Origen. A register ofbiblical citations is provided. The foundational work was done as a Cambridgedissertation under the direction of Professor Henry Chadwick.

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BIoses 18 (1985) 1015

RECORD OF WORKPUBLISHED OR IN PROGRESS

Aejmelaeus, A. "O n 'causale' in Septuagintal Greek," In La Septuaginta enla investigaci6n contemporanea: (V Congreso de la lOSeS), pp. 115-132. [See under Fernandez Marcos].Baillet, M. Review of: RUDOLF MAeueH, Grammatik des samaritanischenAramiiisch. Studia Samaritana, herausgegeben von Rudolf Macuch,Band IV (New York: Walter de Gruyter, 1982). Bib 66 (1985) 284-290.Bammel, Caroline P. Hammond. Der Romerbrieftext des Rufin und seineOrigenes-Uberseizung. Vetus Latina: Aus der Geschichte derLateinischen BibellO. Breisgau: HerderFreiburg, 1985.Bastianini ,B. "Un papiro viennese inedito dei Salmi." Studi classici e orientali32 (1982) 241-247.Belleti, B. "La Concezione dell'estasi in Filone di Alessandria." Aevum 57(1983) 72-89.Brock, Sebastian. Review of: DOMINIQUE BARTHELEMY, Critique textuelle deI'Ancien Testament. 1. Josue, luges, Ruth, Samuel, Rois, Chroniques,Esdras, Nehemie, Esther. aB O SOil. (Fribourg: EditionsUniversitaires; Gottingen: Vandenhoeck & Ruprecht, 1982). lJ S 36(1985) 107-109.Busto Saiz, J. R. "The Biblical Text of Malachias Monachus' to the Book of

Wisdom." In La Septuaginta en la investigaci6n contemporanea: (VCongreso de la IOSCS), pp. 257-269. [See under Fernandez Marcos].Cimosa, Mario. (1) "La traduzione greca dei LXX. DibattitC?sull'inspirazione," Safesianum 46 (1984) 3-14. (2) II vocabolario dlpreghiera nel Pentateuco greco dei lXX. Rome: LAS-Verlag [in press].Cohen, Naomi G. "The Names of the Translators in the Letter of Aristeas: AStudy in the Dynamics ofeultural Transition." JSJ 15 (1984) 32-64.Cook, J. "The Translator of the Greek Genesis." In La Septuaginta en fainvestigaci 6n contemporanea: (V Congreso de fa lOSeS), pp. 169-182.[See under Fernandez Marcos].Cowe, S. P. "The Armenian Version of Ruth and its Textual Affinities." In L:lSeptuaginta en La investigaci6n contemporanea: (V Congreso de fa

IOSCS), pp. 183-197. [See under Fernandez Marcos].

RECORD OF WORK 11

Cox, C. "The Use of the Armenian Version for the Textual Criticism of theSeptuagint." InLa Septuaginta e n fa investigaci6n contemporanea: (VCongreso de la IOSCS), pp. 25-35. [See under Fernandez Marcos].Dimant, D. "Pseudonymity in the Wisdom of Solomon. I In La Septuaginta enfa investigaci6n contemporanea: (V Congreso de fa IOSCS), pp.243-255. [See under Fenu1ndez Marcos].Dion, Paul E. "The Angel with the Drawn Sword (I I Chr. 21:16): An Exercisein Restoring the Balance of Text Criticism and Attention to Context."

ZAW 97 (1985) 114-117.Ehrlich, Carl A. "The Text of Hosea 1:9." JBL 104 (1985) 1319.Feldman, Louis H. (I ) Josephus and Modern Scholarship (1937-1980).Berlin: Walter de Gruyter, 1984. (2) "Flavius Josephus Revisited: theMan, His Writings, and His Significance." In Au/stieg und Niedergangder romischen Welt II:21,2, ed. Hildegard Temporini and WolfgangHaase , pp. 763-862. New York: Walter de Gruyter, 1984.Fernandez Marcos, Natalio. (1) "El Protolucianico Revision griega de los judiosde Antioquia?" Bib 64 (1983) 423-427. (2) with J. R. Busto Saiz.Theodoreti Cyrensis Quaestiones in Reges et Paralipomena, EditioCritica. Textos y Estudio s Cardenal Cisneros}) 32. Madrid: InstitutoArias Montano C.S.I.C., 1984. (3) ed. La Septuaginta en fainvestagaci6n contemporanea: (V Congreso de fa IOSCS). Textos yEstud ios Cardenal Cisneros}) 34. Madrid: Institut o Arias MontanoC.S.I.e., 1985. (4) "On the Present State of Septuagint Research inSpain." In La Septuaginta en la investagaci6n contemporanea: (VCongreso de laIOSCS), pp.271-285. [See (3) directly above].Fischer, Bonifatius. Lateinische Bibefhandschriften im friihen Mittelalter.Vetus Latina: Aus de r Geschichte der Lateinischen Bibel11. Breisgau:

Herder Freiburg, 1985.Gardner, Anne E. liThe Relationship of the Additions to the Book of Esther tothe Maccabean Crisis." JSJ 15 (1984) 1-8.Gooding, D. W. Review of: HOMER HEATER, A Septuagint TransLationTechnique in the Book o f Job. CBQ Monograph Series 11(Washington, DC: T he Catholic Biblical Association of America, 1982).JTS, n.S. 35 (1984) 169-177.Greenspoon, Leonard. "Max Leopold Margolis: A Scholar's Scholar." BA 48(1985) 103-106.

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12 BULLETIN IOSCS

Had, Marguerite. "Un groupe de mots grecs dans Ie Juda'isme hellenistique: itpropos d ' ~ T T a l Y 1 l 6 < ; ; dans Ie Psaume 37,8 de la Septante," InMemorial Andre-Jean Festugiere: Antiquite pafenne et chretienne, ed. E.Lucchesi and H. D. Saffrey, pp. 89-1 05. Cahiers d'Orientalisme 10.Geneva: P. Cramer, 1984.

Horst, Pieter W. van der. "Some Notes on the Exagoge of Ezekiel,"Mnemosyne 37 (1984) 354-375.Hortman, C. "A Note on the LXX Version of Exodus 4,6." ZAW 97 (1985)253-254.Howard, George. (1) Review of: JOHN WILLIAM WEYERS, ed., Numeri.Septuaginta: Vetus Testamentum Graecum Auctoritate Academia eScientiarum Gottingensis editum, 3/1 (Gottingen: Vandenhoeck &Ruprecht, 1982). JBL 104 (1985) 129-130. (2) Revi ew of: JOHNWILLIAM WEYERS, Text History of the Greek Numbers. Abhand-lungen def Akademie der Wissenschaften in Gottingen. Philologischhistorische Klasse, 3/125, Mitteilungen des Septuaginta-Unternehmens(MSU) 16 (G6ttingen: Vandenhoeck & Ruprecht, 1982). JBL 104(1985) 130-131.Hui, Timothy. "The Textual Criticism of the Old Testament: A Verse-SpecificIndex" [in progress].Jenkins, R. Geoffrey. (1) "The Biblical Text of the Commentaries of Eusebiusand Jerome on Isaiah," Abr-Nahrain 22 (1983/84) 64-78. (2) "TheSyriac Versions of Isaiah." In La Sepwaginta en la investigaci6ncontemporanea: (V Congreso de laIOSCS) , pp. 199-212. [See underFernandez Marcos]. (3) "P. Antinoopolis 8/210: A Re-edition of theFragments" [in progress].Johnson, Bo. "FonTI and Message in Lamentations." ZAW 97 (1985) 58-73.Kaufman, Stephen A. "On Methodology in the Study of the Targums and theirChronology." JSNT 23 (Feb. 1985) 117-124.Klein. M. L. Anthropomorphisms and Anthropopathisms in the Targumim ofthe Pentateuch with Parallel Citationsfrom the Septuagint. Jerusalem:Makor, 1982.Klein, Ralph W. Reviewof: DOMINIQUEBAR'I1iELEMY. Critique textuelle del'Ancien Testament. 1. Josue, Juges, Ruth, Samuel, Rois, Chroniques,Esdras, Nehemie, Esther. aB O 5011. (Fribourg: EditionsUniversitaires; G6ttingen: Vandenhoeck & Ruprecht, 1982). JBL 104(1985) 137-138.

RECORD OF WORK 13

Knibb, Michael A. "The Ethiopic version of the Lives of the Prophets, II:Isaiah, Jeremiah, Haggai, Zechariah, Malachi, Elijah, Elisha, Nathan,Ahijah, and Joel," BSOAS 48 (1985) 16-41.Koch, Dietrich-Alex. "Der Text von Hab 2 4b in der Septuaginta und im NeuenTestament." ZNW 76 (1985) 68-85.Locher, Clemens. "Deuteronomium 22,13-21: Vom Prozessprotokoll zumkasuistischen Gesetz." In Deuteronomium: Entstehung, Gestalt undBotschaJtlDeuteronomy: Origin, Form and Message, ed. NorbertLohfink, pp. 298- 303. Leuven: University Press, 1985.Lust, Johan. "The Story of David and Goliath in Hebrew and Greek." EI'L 59(1983) 5-25.Mulder, M. J. "The Us e of the Peshitta in Textual Criticism." In LaSeptuaginta en la investigaci6n contemporanea: (V Congreso de laIOSeS), pp.37-53. [See under Fernandez Marcos].Muraoka, T. (1) "Hosea N in the Septuagint version." Annual o/the JapaneseBiblical Institute 9 (1983) 24-64. (2) "On Septuagint lexicography andpatristics." JTS, n.s. 35 (1984) 441-447. (3) A GreekHebrew/Aramaic Index to I Esdras. SBL Septuagint and CognateStudies Series 16. Chico: Scholars Press, 1984.Nysse, Richard William. "A Study of Relationships between Greek andHebrew Witnesses to the Text of 2 Samuel 1-9," Th.D. dissertation,Harvard Divinity School [University Microf ilms], 1984. [Dir.: FrankM. Cross].Peters , M. K. H. "The Use of Coptic for Textual Criticism of the Septuagint."

In La Septuaginta en la investigaci6n contemporanea: (V Congreso de laIOSeS), pp. 55-66. [See under Femandez Marcos].Philonenko, Marc. "Deux horoscopes qoumraniens: identifi cation despersonnages." Revue d'Histoire et de Philosophie Religieuses 65(1985) 61-66.Pieters ma. Albert. (1) "Septuagint Research: A Plea for a Return to BasicIssues." VT 35 (1985) 296-311. (2) Review of: JOSEPH ZIEGLER,ed., lob. Septuaginta: Vetus Testamentum Graecum. 1114 (Gottingen:Vandenhoeck & Ruprecht, 1982). JBL 104 (1985) 305-311. (3) TheApocryphon oj Jannes and Jambres [in progress].Pisano, Stephen. Additions or Omissions in the Book of Samuel. TheSignificant Pluses and Minuses in the Massoretic, LXX and QumranTexts. aB O 57. Gottingen: Vandenhoeck and Ruprecht, 1984.

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14 BULLETIN IOSCS

Sanderson, Judith E. "An Exodus Scroll from Qumran: The Textual Characterof 4QpaleoExoom, Scribal Practice, and the Samaritan Tradition." Ph.D.dissertation, University of Notre Dame, 1985. [Dir.: Eugene Ulrich].

Schuller, Eileen Marie. "4Q 380 and 4Q 381, Two Collections of NonCanonical Psalms from Qumran: Edition, Translation andCommentary." Ph.D. Dissertation, Harvard University [UniversityMicrofilms], 1984. [Dir.: John Strugnell].Schwartz, D. "Avoidance of Deification in the Septuagint Version of

Leviticus?" Shnaton 5-6 (1978-79) 205-218.Segert, St. "Hebrew Poetic Parallelism as Reflected in the Septuagint." In InSeptuaginta en fa investigaci6n contemporanea: (V Congreso de lalOSeS), pp. 133-148. [See under Fernandez Marcos].Shinan, Avigdor. "The 'Palestinian' Targums - Repetitions, Internal Unity,Contradictions." JJS 36 (1985) 72-87.Silva, M. "Internal Evidence in the Text-Critical Use of the LXX." In LaSeptuaginta en la investigaci6n contemporanea: (V Congreso de lalOSeS), pp. 151-167. [See under Fernandez Marcos].Soisalon-Soininen, Ilmari. (1) "Die Wiedergabe des partitiven lb imgriechischen Pentateuch." In La Septuaginta en fa investigaci6ncontemporcmea: (V Congreso de la IOSCS), pp. 83-100. [See underFernandez Marcos]. (2) "Die Auslassung des Possessivpronomens imgriechischen Pentateuch." Studia Orientalia 55:13 (1984) 279-294.SoHamo, R. "The LXX Renderings of the Infinitive Absolute Used with aParonymous Finite Verb in the Pentateuch." In La Septuaginta en fainvestigaci6n contemporanea: (V Congreso de fa IOSCS), pp. 101-113.

[See under Fernandez Marcos].Spottorno y Diaz-Caro, M. Victoria. "The Divine Name in Ezekiel Papyrus, 967." In La Septuaginta en fa investigaci6n contemporanea: (Veongreso de 10 lOSeS), pp.213-218 . [See under Fernandez Marcos].Talshir. Zipora. Review of: HOMER HEATER, A Septuagint TranslationTechnique in the Book of Job. CBQ Monograph Series 11(Washington. DC: The Catholic Biblical Association of America, 1982).lQR 74 (1983) 91-97.Thorion, Yohanon. "Neue Bemerkungen fiber die Sprache der QumranLiteratur." RevQ 44:11 (1984) 579-582.Tov, E. (1) Re view of: F. PEREZ CASTROET AL., eds.} EL Codice dePro/etas de El Cairo, Tomo VII: Profetas Menores. Textos y EstudiosCardenal Cisneros de la Biblia Poliglota Matritense 20 (Madrid:

RECORD OF WORK 15Instituto Arias Montano C .S.I .c' , 1979). lQR 74 (1983) 402-403.(2) "The Rabbinic Tradition Concerning the 'Alterations' Inserted intothe Greek Pentateuch and their Relation to the Original Text of theLXX." lS l 15 (1984) 65-89. (3) with J. Cook. "A ComputerizedDatabase for the Qumran Biblical Scrolls." Journal for NorthwestSemitic Languages 12 (1984) 169-174. (4) "Comp uter AssistedAlIgnment of the Greek-Hebrew Equivalents of the Masoretic Text andthe Septuagint." In La Septuaginta en fa investigaci6n contemporanea:(Veongreso de 10 lOSeS), pp. 221-242. [See under FernandezMarcos]. (5) "The Nature and Background of Harmonization inBiblical Manuscripts," lSOT 31 (Feb. 1985) 3-29. (6) "TheComposition of 1 Samue116-18 in the Light of the Sep tuagint Version."In EmpiricalModels/orBiblical Criticism, ed. Jeffrey H. Tigay, pp. 97-130. Philadelphia: University of Pennsylvania, 1985. (7) "TheLIterary History of the Book of Jeremiah in the Light of Its TextualH.istory." In Empirical Models for Biblical Criticism, ed. Jeffrey H.Tlgay, pp. 211-237. Philadelphia: University of Pennsylvania, 1985.(8) ed. Textus, Studies of the Hebrew University Bible Project.Volume 12. Jerusalem: Magnes, 1985. (9) with B. G. Wright."Computer Assisted Study of the Critieria for Assessing the Literalnessof Translation Units in the LXX." In Textus, Studies of the HebrewUniversity Bible Project, 12: 149-187. [See (8) directly above].

Trebolle Barrera, Julio. "Dos textos para un relata de resurrecci6n: 2 Re 13,20-21 TM LXXB/LXXL VL." Sej 43 (1983) 3-20.Ulrich, Eugene. "Characteristics and Limitations of the Old Latin Translation ofthe Septuagint." In La Septuaginta en fa investigaci6n contemporanea:(V eongreso de 10 lOSeS), pp. 67-80. [See under Fernandez Marcos].Weitzman, M. P. "The Peshitta Psalter and its Hebrew Vorlage." VT 35(1985) 341-354. .Wells, Roy D Jr. "Indications of Late Reinterpretation of the IeremianicTradition from the LXX of Jer 211-238." ZAW 96 (1984) 405-420.Wevers, John W. "The Use of Versions for Text Criticism: The Septuagint."

In La Septuaginta en la investigaci6n contemporanea: (V Congreso de falOSeS), pp. 15-24. [See under Fernandez Marcos].Wright, Benjamin G., III. (1) "A Note on the Statistical An alysis ofSeptuagintal Syntax," lBL 104 (1985) 111-114. (2) "NewApproaches to the Greek Vocabulary and Translation Technique in theWisdom of Yeshua ben Sira." Ph.D. Dissertation, Univ ersity ofPennsylvania, [in progress]. [Dir.: Robert Kraft].Ziegler, Joseph. Beitriige zum griechischen lob . Abhandlungen d er Akadamieder Wissenschaften in Gottingen. Philolog isch-historis che Klasse3/147. Mitteilungen des Septuaginta-Unternehmens (MSU) 18.Gottingen: Vandenhoeck & Ruprecht, 1985.

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BIoses 18 (1985) 16-38

AN APOLOGIA FOR SEPTUAGINT STUDIESJohn Wm Weyers

University of Toronto

I.1. I suppose it might not be amiss to date the advent of modern Septuagint

studies in 1705; this was the year in which Humphrey Hody's De bib/forumtextibus originalibus with its Contra historiamLXX interpretum Aristeas nomineinscriptam appeared. Prior to 1705 the historicity of the Letter ofAristeas hadbeen generally accepted. After Hody's carefully argued demonstration of thefictitious nature of the story on LX X origins as told in the Letter, few scholarsquestion the correctness of Hody's statement. Th e Letter is, however, thesource of all later traditions on the origins of the LXX, and it continues tointrigue scholars as to its raison d'etre. It is certainly a fitting place to begin anapology for modern LXX studies with at least a brief statement on this ancientand first apologia for the LXX.

Th e story is presented by Aristeas in the guise of a letter to his brotherPhilocrates in which he details the purpose and outcome of a delegation sent byPlolemy Philadelphus (285-247 B.C.) to Eleazar the High Priest in Jerusalem.Demetrius of Phalerum, the librarian of the royal library in Alexandria, hadreported to hi s royal patron, Philadelphus, that, although the library alreadycontained 200,000 volumes, there was no copy of the laws of the Jews, whichwere in a foreign language and needed translation. So the king, having beeninformed that these books (i.e., the Torah) existed only in Hebrew and that theywere carelessly copied, ordered that a letter be addressed to Eleazar requestingelders, six from each tribe, skilled in translating the law, to be sent to Alexandriain order that a proper translation might be made for the king's library. The highpriest complied with this request transmitted by Aristeas and his companionAndreas and sent to the Egyptian king 72 such scholars, men who not only hadacquired for themselves knowledge of Jewish literature but also had studied thatof the Greeks. He also sent along with them precious parchments on which thePentateuch was inscribed with writing of gold. On their auival in Alexandria,the king entertained them with banquets on seven successive days. Each scholar

AN APOLOGIA FOR LXX STUDIES 17was asked a question by the king, and the wisdom and virtue of each wasdemonstrated successively by their answers,

In due course Demetrius took the learned elders to the island of Pharoswhere they completed their work in 72 days. This translation by committee wasthen read out to the Jews, who not only requested a copy of the entire work butalso decided that since it had been translated accurately and in pious fashion, itwas but right that it should remain as it was and that no revision of any kindmight ever take place. The community then pronounced a curse on anyone whomight revise the text in any way. The king was also in due course impressed bythe work and ordered it properly cared for.

Th e Letter has been the object of a great deal of controversy. No oneseriously questions its legendary character, and the general consensus in thescholarly community dates it in the latter half of the second century B.C. Butwhat has exercised many scholars is the actual reason for the creation of theAristeas legend. Obviously it was no t written as a piece of historical research,as a serious attempt at understanding what had taken place more than a centuryearlier with respect to the translation of the Hebrew Torah into Greek, bu t ratherto meet some crisis in the time of the writer. Since our knowledge of the Jewishcommunity in Alexandria during the second century B.C. is meagre indeed,scholars are left largely to the internal evidence of the Letter itself.1

1.1. I have no desire to enter into this controversy, bu t I would like tomake two observations, one on the purported intent of the document, and theother relating to the actual situation. The purported intent of the Letter is to detailthe origins of the Greek Pentateuch. Under royal orders the entire Pentateuchwas translated by a committee of the whole, viz., 72 Palestinian translators onthe island of Pharos in the first half of the third century B.C. Since the time ofHody it has been clear that the story was made up out of whole cloth - it isfiction - and there is no good reason to believe any of it; in fact, it would bemethodologically sound not to accept anything stated in the Letter that cannot besubstantiated elsewhere. Accordingly I suggest that there is no good reason tobelieve either that the work had anything to do with Ptolemy Philadelphus, withthe island of Pharos, with Palestinian translators, or with a parent Hebrew textsent from Jerusalem, or that it was a unified work. What should be accepted isthat the work was Alexandrian, since on linguistic grounds the Greek

lSee, for example, the incisive study of D. W. Gooding, "Aristeas and Septuag int Origins: aReview of Recent Studies," VT 13 (1963) 357-379.

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18 JOHN WM WEYERSvocabulary contains items specifically known to have been current in Egypt. Itis also clear that the Torah was translated in the third century B.C. Linguisticallythe books of the Greek Pentateuch coincide largely with what is known frompapyri to fit third century usage; this contrasts with the character of many of theother books of the Alexandrian canon. Furthermore, it was the Greek text of thePentateuch rather than the Hebrew that was used by Demetrius the Hellenist whoflourished in the last quarter of the third century n.c.2

1.2. The actual Sitz im Leben for the Aristeas legend seems to me betrayedby the Letter itself. Surprisingly little is said about the actual translationof theLXX. The work is divided into 322 sections. The story relating the king'sorders, his letter to Eleazar, Eleazar's reply, and the names of the 72 translatorsare all found in the first 50 sections. The actual work of the translation and itssubsequent acceptance by both the Jewish community and the king are found in 301-322. The intervening 250 sections give a laudatory descriptionof thetemple, the Holy Land, the banquets provided by the king for the 72 translators,his posing of philosophical and ethical questions to his Palestinian guests, andthe wisdom and piety of their responses.

Aristeas is defending the Greek Pentateuch by insisting in lavish tones onits Palestinian origin. Its parent text wasnot a local Alexandrian Hebrew textbut an orn ate exemplar sent by the Jerusalem high pri est himself. It was not theAlexandrian Jews who made the translation but official representatives: six fromeach of the twelve tribes, selected by the high priest, not in private but in openassembly - r r apovToov 6 rravToov, i.e., "with everyonepresent." When the translation is finished, it is not only rendered official byadoption by the Jewish assembly but rendered canonical; it, like the Hebreworiginal, might undergo no revision, whether by addition, or deletion, or evenby transposition, that it might be preserved imperishable and unchanged for alltimes. Anyone revising the work in any way was ordered 6 t ap 6: 0 a 0 8 a l ,i.e., "accursed."

Methinks Aristeas doth protest too much! Was the Greek PentateuchofAlexandria under attack by Palestinian Jews?3 Why, otherwise, should Aristeasbe so insistent on the Palestinian originsof the text, and why should he narrate

2For a recent statement, cf. Ben Zion Wacholder, Eupolemlls: A Stlldy of ludaeo-GreekLiterature, Monograph of the Hebrew Union College 3 (Cincinnati, 1974) 99ff.3ef. the penetrating statement of S. P. Brock, "The Phenomenon of the Septuagint," ors 17(1972) 11-36.

AN APOLOGIA FOR LXX STUDIES 19in such boring detail how each one of the 72 Palestinian translators responded insuch a wise and divinely inspired fashion to the questions of the king? Andwhy, in spite of the royal aegis under which the translation was presumablymade, was the approbation, in almost absolutistic terms, of the Jewishcommunity first sought and only afterwards, almost as an afterthought, as agesture of courtesy, the perfunctory approval of the king narrated?

2. A second milestone in LXX studies obtains in the writings of ZachariasFrankel (1801-1875), almost a century and a half after Hody's work. Frankelwas the chief rabbi of the Jewish communities in Dresden and Leipzig. In 1841there appeared his Vorstudien zu der Septuaginta. As the name implies, thebook contains a series of propaedeutic studies. These deal with such variedtopics as the age and use of the LXX, critical remarks on the text (concerningtext codices, scribes, glosses, and correctors), the pronunciation of Hebrew inAlexandria, and Hebrew grammar as reflected in the LXX. The book alsodescribes various types of translations in the LX X which reflect certainhermeneutical and exegetical principles; it also contains a programmaticstatemen t on what was planned. Frankel set forth his ambitious programm e inthe following terms.

Jedes einzelne Buch der griech. Ubersetzung nach seinem innerstenWesen zu priifen und den Geist, der in der Version sieh ausspricht, zuergriinden. Zugleieh soIl auch das Fremdartige, das durch Glossatoren,Abschreiber, Diaskeuasten in den Text gekommen, ausgeschieden, dasEigenthiimliche in der Vermeidung der Anthropomorphien undAnthropopathien, so wie die midraschische Andeutung ergriindet und dieZeit des Ubersetzers aufgesucht werden. Hier geniigen aber nieht diegewohnlichen Hilfsmittel der Kritik: die Erkenntniss jiidischer Zustandeim AIterthume, so wie der Art der Interpretationund Deu tung bei denJuden in PaHistina, da das jiidische Leben in Alexandrien nie ein ganzvon ihm Getrenntes bildete, ist hier zur Erlangung eines Resultateserforderlich. Zu diesem Zwecke sind die paHistinischenTargumim zubefragen, die, wenn sie auch in ihrer heutigen Redaction sich ausspaterer Zeit herschreiben, doch ihrem eigentlichen Wesen nach in diefriihere Epoche des zweiten Tempels hinaufreichen; daher auch eintieferes Eingehen auf diese Targumi m unerlasslich ist.

This work proposed by Frankel was to be divided into three volumes: thePentateuch, the Prophets, and the Hagiographa. In due course these were to befollowed by studies on the Targums as well.

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20 JOHN WM WEYERSFrankel soon discovered that this project was overly ambitious, and so he

limited himself to a single volume, Uber den Einfluss der paliistinischen Exegeseau fdie alexandrinische Hermeneutik, which appeared in 1851. The book dealsonly with the Greek Pentateuch and amply illustrates Frankel's approach toLXX studies. Each of the five books is separately studied in a similar fashion.Each book is characterized by certain general observations. Genesis, forexample, is a free translation, often overly so. There are, however, as in all thebooks, traces of haste and of superficial understanding. Some instances ofphilosophic exegesis such as the tradition of the divine names and avoidance ofanthropo morphisms also occur. A few examples of religious exegesis are thengiven, i.e., of halachic influence on the translator. The study concludes withsuccessive sections on glosses, revisions, and copyist errors. This same generalpattern obtains for each of the five books.

Frankel summarizes his work with a general statementon each book. TheGenesis translator knows his Hebrew quite well but translates overly freely.Exodus is translated by someone who knows his Greek better than his Hebrew;he ends his translation at 36:8. Frankel shows particularly high regard for theLeviticus translator, who really knows his Hebrew but is so overwhelmed bythe text that, at times, he fails with respect to the target language.Deuteronomy's translator is gifted and highly knowledgeable but often goes hisown way. The Greek Numbers is, according to Frankel, the least satisfactory ofall; in fact, it seems to be the product of more than one translator.

In my opinion Zacharias Frankel is in desperate need of rediscovery. Iknow of no one in the nineteenth century who better understood what LX Xstudies are all about. He certainly understood LXX studies in a far moreprofound way than did Lagarde, who is sometimes referred to as the fount ofmodem LXX studies. Frankel tacitly rejected the unity of the Pentateuchtranslation which the Letter ofAristeas had fostered and which still seems togovern much of present-day scholarship; he studied each book by itself. Heapproached each book afresh from the point of view of its translation technique,an approach which is being adopted and practiced only in our own times. Hehimself says: "Di e Ubersetzu ngsweise der LXX trift zwar zuweilen schon ineinzelnen Wort em scharf markiert hervor.,,4

It is easy for us, almost a century and a half later, to criticize Frankel'swork. No one today would operate with a theory of extensive "Glossatoren und4Vorstudien, p. 90.

AN APOLOGIA FOR LXX STUDIES 21Diaskeuasten" in order to reconstruct a text which would be original LXX, aLXX text rather close to the received Hebrew text. Frankel had no appreciationfor or understandingof text history and of the role which text tradition and MSassessment must play in recovering or reconstructing the LXX text. Witness,for example, his critique of Holmes-Parsons as a collection which "keinenwesentlichen Nutz en darbietet."S Granted that Frankel's approach to theLX Xwas subjective, nonetheless he approached it not as a source for providingconjectures for restoring a presumably corrupt Hebrew text, but as anilluminating source for understanding how the Jews of Alexandria understoodtheir Bible, as th e earliest extant commentary on the Hebrew.

In a sense, it might be said that Frankel's work was premature; in anyevent, his work was not only not carried on by others, it was also disregarded.Meanwhile important sources for LXX work were being created. Field'sHexapla appeared in 1875. Ceriani and Tischendorf produced editions andfacsimiles of important new MSS. Hatch and Redpath's concordance appearedin 1897-1906. The Cambridge Septuagint started publication in the same yearthat the last partof Hatch-Redpath appeared, and two years later the SeptuagintaUntemehmen was fo tmed by the Gottingen Akademie.

3. I trust that I will not be misunderstood when I suggest that the thirdmilestone in LXX studies is the appearance in our day of critical texts of LXXbooks with full apparatuses. In NT Studies, the central importance of criticaltexts had been taken for granted for over a century; for the Greek OT, asubstantial number of books still lack critical editions. Of course none who havedevoted themselves to the preparation of a critical text would be sopresumptuous or so arrogant as to claim that such a text was the autographon,but one can say that it constitutes a text as close to the autographon as canpossibly be restored given our present rangeof knowledge and capabilities.

3.1. It might not be amiss to clarify what exactly is meant by a critical text.It is at times mistakenly called an eclectic text. But that is exactly what itpurports not to be. Lagarde long ag06 called attention to the fact that allLXXMSS were eclectic texts. A critical text is basically an attempt to rid theLXX textof all conflations; insofar asit is successful, it is a purer text than the text of anyparticular MS, that is to say, it is purer than any diplomatic text could be. Theuse of the term "eclectic" in referring to a critical text is based on a prejudicial5lbid., 250.6In his Anmerkungen zur griechischen Ubersetzung der Proverbien (Leipzig, 1863).

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22 JOHN WM WEYERSnotion that critical texts are prepared by taking a bit from one MS, a bit fromanother, and a bit from still another, and then the resultant potpourri becomes aneclectic text.

3.2. One can hardly overstate the importance of working with critical texts.Simply citing a diplomatic text, such as the text of Codex Vaticanus or of CodexAlexandrinus, is basically misleading, since it gives the impression that the LXXis being cited; it may, however, be merely a fourth or fifth century variantwithin the LXX tradition.

3.2.1. Let me give you an example. The Greek text of Judges is printed intwo forms in Rahlfs' text. At the top half of the page is the Alexandrinus text,and the bottom half is that of Vaticanus. Obviously both cannot be the text ofthe OG. To cite either text as the LXX is misleading. Of the two texts printedneither has any actual Greek text witness earlier than the fourth century A.D.But which of the two is the OG? The fact that Rahlfs printed the A text at the topof the page presumably means that he thought it to be the better text; that is, inany event, a commonly held opinion. But each word, each phrase, each versemust be carefully studied using only the best text-critical methods at one'sdisposal for detenn ining which text is the earlier. It is quite true that the Greekof Codex A is often better Greek and often seems to represent the MTadequately, but it is equally possible that close study may show that this text wasthe result of fixing up an unsatisfactory text. Until a critical text is made - andit will undoubtedly be many years before such appears - it is the course ofwisdom not to use the Greek texts of Judges as pre-Christian texts for textcritical purposes unless one is p repared to establish particular readings as indeedthe OG by critical methods.

3.2.2. Nor is it possible without a critical text to understand properly thesubsequent text history of the text. That fact underscores the fatal flaw of thelarge Cambridge LXX. Intentionally, no decision is made by the editors as to acritical text. Rather the text of the oldest uncial, i.e., the text of Vaticanuswherever it is extant, is printed as the diplomatic text; against that text, variantsfrom a large representative group of Greek MSS, as well as from the oldversions an d selected patristic authors, are cited and systematically placed in theapparatus. All of this is carefully done, but it is nonetheless misleading. Theprinted text is taken by almost all who use the text as the LXX, and the readingsin the apparatus as later variants, Le., as constituting the text history of the text.And that is perfectly rational; that is the way the text is printed, but it is wrong.

it

AN APOLOGIA FOR LXX STUDIES 23The printed text is itself an eclectic text, it is mixed, it contains secondary as wellas original elements. The text may well be that of the oldest MS, it may well bethe best MS witness, but it is not, nor did the editors ever pretend that it was, theoriginal text.

I must reiterate that now with the publication of critical texts a new andimportant era of LX X studies becomes possible. Non-specialists can now usethe LXX properly. They can with some assurance use the LXX for textualcriticism and exegesis. Now the kind of study that Frankel attempted andenvision ed can be done properly. It is no exaggeration to say that now LXXstudies without let or hindrance can take place.

4. If what I have said is valid, the existential question the Biblical scholarfaces is, "How can I properly make good use of the LXX in my studies?" FewBiblical scholars can be expected to be experts in the LXX, so how can onereasonably make the LXX a tool for non-experts in their textual and exegeticalstudies? I should like to make three basic statements in this regard.

4.1. The LXX is a translation document, and in order to use it with profit,not only is knowledge of both the source and target languages presupposed, butalso knowledge of the translation process itself. Every language, wheth er it beHebrew, Greek, Finnish or English, is a complete communication code. Theparticulars of the code are themselves arbitrary, the unconscious consensus ofthe speaking community. What I mean is that there is nothing particularlyapP!opriate in calling a horse horse, or h6vinen, or Pferd, or cheval, or equus,or liTTTOC, or 010, except that speakers of English, Finnish, German,French, Latin, Greek, and Hebrew respectively use such utterances to designatea horse. So it is with the entire code; it is arbitrary but obeyed by thecommunity, and to violate it is to risk being misunderstood or not understood atall.

This means then that the translation process should involve both a decodingof the source language and an encoding in the target language. Not alltranslation is equally successful. Accordingly, one translation may beconside red literalistic. What this means in tenn s of the translation process is thatthe code of the source language is still not fully decoded; the source language isoverly prominent in the end result. But another translation may be considered afree or even a periphrastic translation. In such a case the code of the targetlanguage is overly prominent in the end result.

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24 JOHN WM WEYERSTo understand a translation document such as the LXX one must fully

understand the two coding systems in a contrastive way. One must be able tocompare contrastively the nominal systems, the verbal systems, the syntacticpatterns, etc., of the two languages involved. One must understand how amorphological class in one language might be reflected in the other, how asyntactic pattern in the one appears in the second.7

I have said that one must understand how the language codal systems workcontrastively. Let me simplify this by an example which concerns articulation.Everyone knows the opening of the gospel of John: V apxfi flv 6

A 6 y o ~ Ka t 6 A 6 y o ~ nv 1 T P O ~ TOV 8e:ov. In English thisis "In the beginning was the word, and the word was with God." In the Greek,apxf) is without an article, but both A 6 y o ~ and 8e:ov are articulated. Inthe English, beginning and word have the article, but God does not. And yet itis an accurate translation; the English is just as idiomatic as the Greek. InEnglish one simply does not say "in beginning" nor "with the God." Thiscontra st becomes even more evident when one adds the Vulgate: "In principioerat Verbum, et Verbum erat apud Deum." Since Latin has no articulationwhatsoever, it cannot contrast between the lack of articulation for a pXnandthe presence of it for AOYOC and 8e:ov. So, too, the Hebrew and Greekcodal systems must be understood contrastively in using the LXX.

4.2. The second statement I want to make is that it is imperative that oneunderstand how a translator regards his text and how he translates. Presumablyhe viewed the parent text as canon. Did he view his own work as word of Godon the same canonical level? Is he literalistically inclined, or does he translatefreely? Is his Greek good Greek or frightfully Hebraic? Does he translate bycliches, or does he prefer variety? Does he view his task primarily as exegeticalor as that of a translator without personal opinions over against his task?

It is now obvious that it would be methodologically unsatisfactory to treatthe Pentateuch as the work of a single translator (or of a committee of 72translators producing a commonly agreed-upon work for that matter). Frankel

7The pioneering work of Ilmari Soisalon-Soininen should here be mentioned as an illustrationof the kind of painstaking work that should be done in the area of translation technique,beginning with Die Infinitive in der Septuaginta, Annales Acad. Sc. Fennicae, Ser. B., Vol.132,1 (1965), as well as numerous smaller studies appearing subsequently. cr. also the worksof his former students R. Sollamo, Renderings ofHebrew Semiprepositiolls in the Septuagint,AASF, Dissert. Humanarum Litt. 19 (1979), and A. Aejmelaeus, Parataxis in the LXX,AASF, Dissert. Humanarum Litt 31 (1982).

,,

AN APOLOGIA FOR LXX STUDIES 2Swas quite right in making five studies of the Pentateuch, one for each book,since it is clear that at leas t five (i f not more) translators are iovo! ved.

If one examines the attitudes and the translation technique of the work of asingle translator, one often discovers new insights and exegetical considerationswhich betray the translator's understanding, Let me i1lustrate this by a fewexamples taken from the MT of Leviticus 10. In v 9, Aaron is told: "Do notdrink wine or strong drink ..when you go into the tent of meeting lest you die."The LXX renders the text word for word but adds after "the tcnt of testimony"(which is the LXX's standard rendering for . , ~ . n D 'ill'

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26 JOHN WM WEYERSparticularly in Leviticus, rn-

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28 JOHN WM WEYERSmatters intended.10 Fo r many in the diaspora, the LXX had canonical statusfully equal to that of the Hebrew.

Fo r the emerging Christian Church, particularly afterA.D, 70 when it cut itsties with its Jewish home, the LX X was the Bible. Once the Church becamefully gentile, its members could neither read nor understand Hebrew, and theAlexandrian canon was the Scriptures. It was the Bible for the writers of theNT; it remained the OT scriptures for most of the Christian Church through theGreek text or through its daughter versions at least until the rebirth of Hebrewstudies in the fifteenth century,ll One cannot understand the Fathers, onecannot fully understand the history and piety of the Christian Church beforeRefonnation times without its Bible, with out the LXX.

5.2. Besides its place in the history of interpretation to which reference wasmade earlier, 12 LXX studies belongs in the theological encyclopedia under OTTextual Criticism and Exegesis, as well as being propaedeutic to NT Studies ingeneral. In practice the LX X has been used, or better said, misused, almostexclusively for textual criticism. The four editionsof Biblia Hebraica used byBiblical scholars during this century are filled with conjecturalemendationswhich purport to be based on LXX readings. Many if not most of these needcareful reexamination and rejection. The LXX must first be examined for whatit says, as our earliest source for Biblical exegesis. As a handbook forunderstanding the Hebrew Scriptures it is unparalleled, it is unique. And beforeusing the text of the LXX as substantiation for a parent text variant to theMT,one must be certain that this is really so, Le.,one must understand the point ofview of the translator and judge readings in the light of that point of view. Is aparticular reading possibly in line with the way in which he understood his text?The LXX translators were themselves members of the Jewish community with atradition of understanding the canon and reflected the attitudes and beliefs oftheir own times. T hey were not machine translators; they were believers with amission to communicate what they believed their parent Hebrew text to say toGreek-speaking fellow believers.

6. I should like to illustrate the kind of study that must be made beforeusing the LXX as witness to a parent Hebrew text differing from the MT. I

lODe Vita Mosis ii. 37f.lIThe Vulgate for the Roman Church and the Peshitta for the Syriac are the notableexceptions.12Sub 4.3. supra.

!jI

AN APOLOGIA FOR LXX STUDIES 29shall take a chapter from the Greek Genesis and closely compare it with theHebrew text of the MT and record any differences that appear. Fo r thiscomparison I shall exclude from consideration any instance in which the LXXagrees with the SAM over against the MT, since such an instance might wellpresuppos e another parent text. Once all the evidence from such a comparisonhas been collected, we can see whether there are characteristics of the translationas well as points of view and attitudes betrayed by the translator which can intum be discounted in weighing the possibility of a variant parent text. In thisway, we can determine what readings might be correctly cited as evidence for apossible earlier variant Hebrew text.

At the outset it should be stated that one should make such a comparisonwith a built-in prejudice towards the MT. After all, except for the SAM, theMTis the only Hebrew text which actually exists. All others are but theoreticalreconstructions. Furthermore, the Pentateuch - and I am only concerned withthe Pentateuch in this essay - had been accepted as canonical for over acentury; it was the word of God, and its form, its verbal dress, was not to bechanged lightly. In other words, it is scientifically appropriate to postulate adifferent parent text only if other reasonable explanations fail.

One further reservation should be made before proceeding with this study.This examination makes no pretension of being a final statement. One chapter isin the nature of the case only an illustration of the kind of complete study thatshould be made. A full statemen t would examine the entire book and onlyafterwards present the results. With this reservation clearly understood, I shallproceed to such a comparison. For it I have arbitrarily chosen Genesis 3.

6.1. The opening verse introduces the snake as being cleverer than all then"tl il.,Wh "wild animals of the open field," i.e., wild animals as opposedto IlDIl::!. "domesticated cattle." Th e LX X interprets the phrase "cleverer thanall" as a superlative < p p o v l ~ o o T a T o c no:vToov "the wisest of all,"and then universalizes the phrase i l"Wil n" n as "the wild animals whichare on the earth" - ,(,GOv Snp(oov '('oOV ~ T T \ TTiC ync.

The Hebrew text then goes on to say" . . which Yahweh God had made.~ b K ' l - And he said." To this the LXX adds 6 O ' ~ l < ; "the snake." Thatit is the snake which carries on the dialogue is fully obvious from the context,although the nearest third sing. noun is "Yahweh God." Any such momentarypossible misunderstanding is avoided by specifying "and the snake said."

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30 JOHN WM WEYERS

Reference is also made in the first verse to the ph pll "the tree of thegarden," which is rendered by the LX X as ~ U A O U TOU E:V Tt{5rrapaoElol{) "tree which is in the garden." Since in the next verse thephrase also occurs but is literally rendered by i;UAOU TO UTT a p a 6 (0 0 U) the difference in the renderings is simply a matter ofsty1istic variation.

Verses 2-5 do not show any notable differences between the LXX and theMT, but in v 6 some suiking variants do occur. Here the woman is described astaking note that the tree was good for food as well as b , \ ) " ' l 1 ~ N1h ;-nk.l'1"it was delightful to the eyes," and ''''::JWh, plIh lo tI) "attractive wasthe tree for making one wise." Two differences between these two nominalclauses should be noted. The second clause contains a marked infinitive"":Jw:,". Accordingly the LXX added an infinitive to the first clause aswell, reading "it was pleasing to the eyes ~ o d v - to see," even though theHebrew has no such infinitive. Furthermore, the second clause restates thesubject as p ~ m . The LXX leaves this out. So in double fashion the LXXmakes the two clauses more alike stylistically. This type of stylisticimprovement is quite common in the Greek Genesis.

In v 8 the MT states "And they heard the sound of Yahweh God walkingabout in the garden 01": ' 111.,,, - at the breezy part of the day." Th e LXXhas the Lord God walking about in the garden TO OElAlV6v, i.e., "ateven." Th e interpretation is, of course, quite correct. Once the sun approachesdusk, a slight refreshing breeze often comes up in the lands around theMediterranean. The LXX shows more interest in clarity than in retaining apicturesque figure of speech.

The MT then continues with "And there hid themselves niH: ' and hiswife." Th e LXX transcribes OiHl1 as a proper noun, i.e., as 6 }:\oafl. Inthe narrrative of creation (1:27; 2:7) this articulated noun was translated asTOV OV6POOTTOV, hut thereafter (beginning with 2:16) tliHl1 ispersonified in the Greek, and the noun is transcribed as 'A aall. In fact,already at 2:20 o a f l appears unarticulated, as is also the case in 3:20, 22, inspite of the fact that the noun remains articulated in the MT. Whenever thenarrative individuates niHl1, the LX X renders the word as a prop er noun. Inall cases but the nominative, however, theLX X shows the case by means of anarticle.

AN APOLOGIA FOR LXX STUDIES 31This individuation becomes particularly apparent in v 9 where Yahweh G od

calls the man and says to him, "'il:J"H - Where are you?" The LXX hereadds the vocative and has the Lord God saying: "AoolJ. iTOD El-Adam, where are you?"

The next two verses begin with ..,bH " 1 "and he said." In both cases theLXX adds aUToo after KOL ErnEV "and he said to him," as in v 9. TheLXX of Genesis ~ e n d s to add either subject or addressee whenever El1TEVoccurs, leaving no possible doubt about the identityof the participants in anydialogue. This is not generally done when the participants donot change fromthe preceding case, nor in a terse, highly dramatic interchange as in chapters 18and 22; but if there is any doubt, the LX X tends to amplify. It will be recalledthat at the beginning of the chapter "the snake" was added as speaker eventhough the context was actually clear.

Verse 10 continues in the Greek with Adam's statement: "I heard the soundof you TTEpLTTaTouvToC - walking about - i n t he garde n. " Thisword has no correspondence in the MT but has been added by the translator inorder to harmonize with v 8, where exactly the same phrase occurs. Thistendency of the Greek Genesis towards harmonization with the context is aparticularly prominent one.

In God's response to Adam he asks: "Is it that from the tree from which Icommanded you TOUTOD IJOVOD - of this one alone - not to eat youdid eat?" The words TOUTOU fl6vou are an exegetical plus in the LXXwithout counterpart in theMT. On the other hand, the interpretation is not falseto the context in that it was already implicit in the text. In vv2 and 3 the womansaid, "From the fruit of the trees of the garden we may eat, but from the fruit ofthe tree which is in the middle of the garden . . . As a matter of fact, the texttradition of the catena text in our verse has made the contrast even sharper byadding the word all before the "trees of the garden." What the LXX has done isto make explicit thatof all the trees in the garden only one obtained whose fruitwas forbidden to them. That this was important to the translator is clear fromthe fact that the LXX also changes v 17 to conform to this interpretation. 111erethe MT says: "I commanded you saying, Not may you eat from it." The LXXchanges this direct speech to an indirect one, ie., does not render the.., b H " ,then adds the phrase TOUTOD llOVOD, and changes the direct speech intoa complementary infinitival construction. The Greek reads: "I commanded youof this one alone not to eat from it." The Greek, by means of this simple

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32 JOHN WM WEYERSelaboration, has directed the reader to the contrast between the one tree whosefruit was forbidden and all the others whose fruit might be freely eaten.

In v 12 Adam casts the blame for the disobedience on the woman and says" .. il)h) X1i1 - s he gave to me," which the Greek renders by a ~ T n1l0l 'OOOKEV, Le., places the dative pronoun IlOl "to me" before the verbinstead of after it. [n this way the two pronouns ar e placed next to each other,thereby emphasizing the contrast between "she" and "me." That this is probablynot by chance seems clear from vv 15 and 16. In v 15 lV}

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34 JOHN WM WEYERSbased on a parent text reading 1 ) " ~ 1 l 1 , as BHS maintains, is highlyimprobable since by now it is abundantly clear that the translator of Genesis wasnot literalistically minded, but was rather intent on interpreting his Hebrew textaccurately, b ut of course, clothing it in proper Greek dress.

This freedom from literalism is also clear from his rendering -of the curse onthe man, i.e., on Adam. Earlier in the chapter the word ililll il had occurredin the phrase n"n ililllil "beasts of the field." There the word ililVilhad been rendered by Tnt; yfi

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36 JOHN WM WEYERS

]Ill seems to be intentional; in this way he calls attention to the delightsof thegarden which were now forbidden the primeval parents after their fall fromgrace.

Verse 22 gave the translator some difficulty. It contains a 19 clause in theMT, but there is no main clause to which it is subordinate. This is faithfullyrendered in the Greek by means of a IJ nrroTE construction with three aoristsubjunctive verbs, i.e., "lest he stretch forth, . . . take . . . and eat." In the MTthis is concluded by o ~ n " "11) "and live forever." This is also part of thel!) construction, i.e., is part of the lest clause. But the translator rendered it bya future construction: KaL 1:;noETat de TOV a I 00 v a "and heshall live forever." The LXX here makes an interesting point, namely, thatIiv!ng forever would be the result of the three verbal ideas governed byIJ nr r OTE, rather than coordinate with them.

Within the IJ.nrrOTE construction itself, the translator also demonstrateshis particular point of view. The MT states: "lest he should stretch out (his)hand and should take o""l'lil pllb tl::! - also from the tree of life." Th eLX X simply has: "o f the tree oftife." The failure to render the prepositio n 1 bis simply good Greek, but not rendering the particle o::! "also" is probably thetranslator's way of avoiding any notion that eating of the tree of life was on thesame level as eating of the forbidden tree of the knowledge of good and evil.

Th e final verse of the chapter also shows small differences between theLXX and the MT. The verse reads: "And he drove out the man," after whichthe MT continues: "And he settled - pw", - eastward from - O' lPb- the g ar den of Eden the cherubs and the flaming sword." The Hiphil of theverb ptv normally takes people as objects of the verb; the LXX accordinglyavoids making the cherubs and the sword the objects of the verb "settle" byadding the pronoun aUTov after the verb: "and he settled him," that is,Adam. This leaves the cherubs and the sword hanging in the air without a verbto modify, so the translator gratuitously added Kat Ta';Ev. The LXXhas interpreted the verse as follows: "And he settled him over against (0 P" IJcan also mean "from the front of," hence ctTTivavTl "over against") thegarden of delightand he set the cherubs and the flaming sword . . .

6.2. A number of tentative statements concerning the workof the Genesistranslator can now be made. It is of course understood that these statements areonly tentative and must be checked throughout by examining the entire book.

AN APOLOGIA FOR LXX STUDIES 376.2.1. First of all, it is clear that the translator approached his task with the

utmost seriousness. His translation is careful, thoughtfully carried out, andbetrays a great deal of exegetical reflection. There is actually surprisingly littlecarelessness evident in the translation.

6.2.2. The translator exhibits a strong tendency to harmonize the text,inwhich there would ideally be no apparent inconsistencies Of contradictions in thenarrative. This trend extends not only to mattersof factual or theological importbut occasionally even to matters of style.

6.2.3. On the other hand, there is no rigid use of formulaic renderings ofrepeated expressions; in fact, one may even observe an avoidance at times ofexactly the same rendering of a particular phrase.

6.2.4. There is also observable some tendency towards expansion in thedialogue form in order to make certain that speaker andlor addressee is clearlyidentified to the reader.

6.2.5. When two pronouns occur, one as subject and the other as modifierof a verb, the translator tends to place the modifier before the verb and adjacentto the nominative pronoun, thereby effecting a sharper contrast between subjectand object.

6.2.6. The translator is primarily interestedin communicating meaning andis less concerned about matters of style. In line with this principle, literaryfigures may be abandoned for the sake of clarity. Thus "the breezy part of theday" becomes "evening," and "nostrils" becomes "face."

6.2.7. The translator often makes explicit what is only implicit in the parenttext. This is strikingly illustrated by the addition of the words TOUTOUW>vou "o f this one alone" in two places where the divine prohibition againsteating the fruit of a certain tree occurs.

6.2.8. In order to clarify the meaning of an ambiguous word or phrase in aparticular context the translator may resort to a Greek doublet, i.e., use twolexemes to translate a single one.

6.2.9. The translator, at times, rendered two different words by the sameGreek word, but then indicated that he had done so by rendering a recurringlexeme in the context by two different Greek ones.

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38 JOHN WM WEYERS

6,2.10. The translator shows a predilection for translating certain propernouns into Greek words; thus il1 t1 becomes Zoo n, and 11Y becomesTpuq,n.

6,2,11. On the other hand, the primeval man, usually designated asO'lxil in the MT is translated as 6 av8poorroC only in the creation'narrative, Thereafter it is transcribed as 6 !A.6all and eventually even withoutarticulation,

6.2,12 The translator avoids whenever possible any translation whichmight reflect negatively on God's character or action,6,2,13, As an overall statement it would be correct to say that the translator

tried to interpret his parent text intelligently rather than to resort to a word-forword literalism.

6,2,14, And finally, there remains a sman number of instances which seemto reflect a different parent text. Specifically for this chapter only three passagesremain as candidates for a possible different parent text. In two of these (vv 13and 22), the MT has O " i l ~ J } < il1il ... as subjects of a clause whereas the LXXhas only 0 e : 0C, Since the differences between the MT and the LX X withrespect to the divine names il1 il ... and 0" il N in the Book of Genesis seemto be random, these differences probably have a textual basis, And in oneinstance (v 17), ,1):::n./:J. is misread as though it were ,'l1:J.Y:J.,

6.3, The conclusio n that I want to stress in this essay is this: It isimperative that one have some clear understanding of the mind of the translatorand how he operated before drawing textual conclusions which presuppose adifferent parent text. The LXX is far too important to be treated as a grab bagfor conjectures and for rewriting the MT. Indeed at times its parent text was notthe same as Mr, and consideration to such a variant text must be given. But farmore important is the LXX as our earliest commentary on the Hebrewscriptures, as the scriptures used by the writers of the NT, and as the OTscriptures for much of the Christian church - either in original Greek dress orin some translation from the Greek - for the first millennium and a half of itshistory.

BIoses !8 (1985) 39-50

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46 BULLETIN IOSCS

The Rev. Kevin G. O'Connell, SJDept. of Religious StudiesJohn Carroll UniversityUniversity Heights, OH 44118U.S.A.Mrs. 1. P. J. OlivierUniversity of StellenboschDept. of Semitic LanguagesStellenbosch 7600SOUTH AFRICADr. John OlleyBapt. Theo. College of W. A.Hayman RoadBentley, W. A. 6102AUSTRALIAStaffan OlofssonBellmansgatan 18754 28 Uppsala SWEDENProf. Harry M. OrlinskyHebrew Union CollegeJewish lust. of Religion1 West 4th StreetNew York, NY U.S.A.10012Dr. Sharon Pace1241 South 25th StreetMilwaukee, WI U.S.A.53204The Rev. Dr. Andre Pelletier, SJ42 rue de Grenelle75007 Paris FRANCEDr. Larry PerkinsN. W. Baptist Theo. College3358 S. E. Marine DriveVancouver, BC V5S 2H6CANADADr. Melvin PetersDept. of ReligionDuke UniversityDurham, NC U.S.A. 27706

The Rev. Dr. Lonnan Petersen908 East Sunset AvenueAppleton, WI U.S.A.54911Prof. M. PhilonenkoPalais Universitaire67 Strasbourg FRANCEDr. AlbertPietersmaDept. of Near Eastern StudiesUniversity of TorontoToronto, Ontario M5S lA lCANADADr. 1. R. PorterQueen's BuildingUniversityof ExeterExeter, Devon ENGLANDBr. R. Ferdinand PoswilkCentre: Information et BibleMaredsousB-5642 Denee BELGIUMProf. P. PrigentCentre d'Analyse PatristiqueFaculte de Theo. ProtestanteUniversit6 de Strasbourg67084 Strasbourg FRANCEDr. Reinhard PummerFaculty of ArtsReligious StudiesUniversity of OttawaOttawa CANADA KIN 6N5Frederic C. PutnamBiblical Theological Seminary200 North Main StreetHatfield, PA U.S.A. 19440Mr. Martin Rathke341 East Main StreetBergenfield, NJ U.S.A.07621

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The Rev. James M. ReeseP. O. Box 24Jamaica, NY U.S.A. 11431Prof. Dr. K. H. Rengstorf44 MUnster (Westf.)Melchersstralle 23BRD/WEST GERMANYThe Rev. Jesse B. Renninger527 North Berks StreetAllentown, PA U.S.A.18104Dr. John ReumannLutheran Theo. Seminary7301 Germantown AvenuePhiladelphia, PA U.S.A.19119Dr. Erroll F. Rhodes90 Riverside AvenueRiverside, CT U.S.A.06878C.M.Roark218 South SixthPonca City, OK U.S.A.74601The Rev. Stuart D. RobertsonBunker Hill United Pres. ChurchBox 525A R. D. 3Hurfville-Cross Keys RoadSewell, NJ U.S.A. 08080Prof. Wolfgang RothGarrett-Evang. Theo. Semimuy2121 Sheridan RoadEvanston, IL U.S.A. 60201Dr. Angel Saenz-BadillosDept. de HebreoFacultad de Filosofia y LetrasUniversidad de GranadaGranada SPAIN

Mr. John Sailhamer2625 ClearviewMounds View,:MN U.S.A.55112Dr. Richard J. Saley50 Follen Street #503Cambridge, MA U.S.A.02138Prof. James A. SandersP. O. Box 593Claremont, CA U.S.A.91711Dr. Judith E. SandersonPrinceton Theo. SeminaryPrinceton, NJ U.S.A. 08542Nahum M. Sarna39 Green ParkNewton, MA U.S.A. 02158The Rev. Dr. John F. A. SawyerDept. of Religious StudiesUniversity of Newcastle uponTyne ENGLAND NEI 7RUThe Rev. Timothy P. SchehrMt. St. Mary's Sem. of the West6616 Beechmont AvenueCincinnati,OH U.S.A.45230Daniel H. Schmidt141 Warner StreetCincinnati,OH U.S.A.45219Daryl SchmidtDept. of ReligionTexas Christian UniversityFort Worth, TX U.S.A.76129Dr. Annin SchmittSchlesierstraBe 78782 KarlstadllMainBRDIWEST GERMANY

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48 BULLETIN IOSCS

Prof. David M. ScholerNorthern Baptist Theo. Seminary660 E. Butlerfield RoadLombard, IT.. U.S.A. 60148Sr. Eileen SchullerAtlantic School of Theology640 Franklyn StreetHalifax, Nova Scotia B3H 3B5CANADAProf. Sylvio Scorza520 Second Street SWOrange City, IA U.S.A.51041Prof. Stanislav SegertNear Eastern LanguagesUniversity of CaliforniaLos Angeles, CA U. S. A.90024The Rev. Dr. R. J. H. Shutt7 Greenhill Bath RoadWorcester ENGLANDWRS 2ATDr. J. Smit SibingaKoepillaan 4Bloemendaal HOLLANDDr. Moises SilvaWestminster Theo. SeminaryBox 27009Philadelphia, PA U.S.A.19118Dr. Elmer B. SmickGordon-Conwell Theo. SeminarySouth Hamilton, MA 01982U.S.A.Dr. Sven SoderlundRegent College2130 Wesbrook MallVancouver, BC V6T lW6CANADA

Prof. 1. Soisalon-SoininenRautiontie 4SF 00640 Helsinki 64FINLANDMrs. Raija SollamoKivivuorenkuja 2 A 601620 Vantaa 62 FINLANDDean WalterF. Specht11650 Poplar StreetLorna Linda, CA U.S.A.92354Russell P. SpittlerDept. of New TestamentFuller Theo. Seminary135 North Oakiand AvenuePasadena, CA U.S.A. 91101Prof. Krister StendahlThe Divinity SchoolHarvard UniversityCambridge, MA U.S.A.02138Rainer StichelUniversitat K6lnAbt. ByzantinistikAlbertus-Magnus-PlatzD-5ooo K61n 41BRDIWEST GERMANYDr. Michael E. StoneDept. ofHist. ofJewish ThoughtThe Hebrew UniversityJerusalem ISRAELMr. Arthur C. Streufert1248 Marshall AvenueSt. Paul, MN U.S.A. 55104Dr. B. H. StrickerMarelaan38OegstgeestTHE NETHERLANDS

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Prof. John StrugnellThe Divinity SchoolHarvard University45 Francis AvenueCambridge, MA U.S.A.02138Prof. D. K. StuartGordon-Conwell SeminarySouth Hamilton, MA 01982U.S.A.Prof. Jon SveinbjomssonDept. of TheologyUniversity of IcelandReykjavik ICELANDDr. Theodore N. SwansonUnited Theo. College17 Miller RoadBangalore 560046Karnataka INDIAProf. S. TalmonThe Hebrew Univ. of JerusalemJerusalem ISRAELBernard A. Taylor8301 Cin-day Road #207-HWest Chester, OH U.S.A.45069W.S. Thurman180 Webb Cove RoadAshville, NC U.S.A. 28804PaulG. Tice544 Whispering Hills DriveNashville, TN U.S.A.37211Prof. Emanuel TovDept. of Bible StudiesHebrew UniversityJerusalem ISRAELDr. John T. Townsend40 WashingtonNewton, MA U.S.A. 02158

Dr. Julio Trebolle BarreraJuan XXIII, 328040 Madrid SPAINProf. W. C. TrenchardCanadian Union CollegeBox 458CollegeHeights, AlbertaTOC OZO CANADAProf. Kurt TreuAkademie def WissenschaftenZentralinst. fUr Alte Geschichte108 Berlin Leipziger Stralle 3-4DDRIEAST GERMANYDr. P. D. M. Turner1307 Devonshire CrescentVancouver, BC V6H 2G3CANADADr. Eugene UlrichDept of TheologyUniversity of Notre DameNotre Dame, IN U.S.A.46556Dr. James VanderKamDept of Philosophy & ReligionNorth Carolina State University.tRaleighP. O. Box 5688Raleigh, NC U.S.A. 27650Dr. Luis VegasUniversidad ComplutenseCiudad UniversitariaMadrid - 3 SPAINProf. Pgr. de VilliersInstitute for Theo. ResearchUniversity of South Af