Septuagint Bibliography, mainly 1990-2002
Adair, James R. 1997. Literal and Free Translations: A Proposal for a More Descriptive Terminology. Journal
of Northwest Semitic Languages 23(1): 181-209. The terms literal and free are frequently used to
characterize the translation technique of the various secondary witnesses to the OT. For example, the
minor prophets in LXX might be termed a literal translation of the Hebrew, whereas the rendering of
Isaiah in the same version is often referred to as free. However, the terms literal and free do not
adequately describe the translation technique of any version, and they are not particularly helpful to the
textual critic who is trying to determine what primary language readings lie behind the versional
readings. Proposes a much more nuanced description of the translation technique, especially focusing on
the consistency of the translators in rendering their Vorlage. Five major subcategories are considered
under the rubric of consistency: lexical verbs, grammatical consistency in rendering nouns and
adjectives, and grammatical consistency in rendering pronouns. These subcategories are then further
subdivided for analysis. Exod 3 LXX is used as a test passage for this methodology, and the results
compared with a similar study of 1 Sam 3 LXX. The latter unit is compared in turn with the renderings
of 1 Sam 3 in the other secondary text-traditions (P, T, and V). Finally, more descriptive English terms
are offered as replacements for the ubiquitous literal and free.  Religious and Theological Abstracts
------. 1994. A Methodology for Using the Versions in the Textual Criticism of the Old Testament. Journal of
Northwest Semitic Languages 20(2): 111-142. Because of the monolithic character of almost all of the
primary (i.e. Hebrew) witnesses to the OT, the secondary witnesses (LXX, Peshitta, Targum, Vulgate)
play an important role in textual criticism. (1) In order to use the versions in a methodologically sound
manner, a critical text of the version itself must first be determined. (2) A quantitative measurement of
the various components of the translation technique of each version is required to present a
characterization of the version that is as complete and accurate as possible. (3) The Textual critic can
attempt to retrovert the version back into Hebrew. (4) The retroverted Hebrew text that is produced may
be used, with care, alongside the MT and other primary witnesses to the text.  Religious and
Theological Abstracts
Aejmelaeus, Anneli. 2001. Characterizing Criteria for the Characterization of the Septuagint Translators:
Experimenting on the Greek Psalter. In The Old Greek Psalter: Studies in Honour of Albert Pietersma.
Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry, 54-73. Journal for the Study of the Old
Testament. Supplement Series 332. Sheffield: Sheffield Academic Press.
------. 2001. Übersetzungstechnik und theologische Interpretation. Zur Methodik der Septuaginta-Forschung. In
Der Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed. Erich Zenger. Herders biblische
Studien Bd. 32, 3-18. Göttingen: Herder.
------. 1995. The Septuagint of 1 Samuel. In VIII Congress of the International Organization for Septuagint and
Cognate Studies. Ed. Leonard J. Greenspoon and et al., 109-129. Atlanta: Scholars Press.
------. 1993. On the trail of Septuagint translators: collected essays. Kampen, the Netherlands: Kok Pharos.
Reprints of 1991 and 1992 articles.
------. 1992. Septuagintal translation techniques - a solution to the problem of the Tabernacle account. In
Septuagint, scrolls and cognate writings. Ed. George J. Brooke and Barnabas Lindars, 381-402. Atlanta:
Scholars Press.
------. 1991. Translation technique and the intention of the translator. In VII Congress of the International
Organization for Septuagint and Cognate Studies, Leuven 1989. Ed. Claude Cox, 23-36. Atlanta:
Scholars Press.
Albertz, Rainer. 1997. Bekehrung von oben als "messianisches Programm": die Sonderüberlieferung der
Septuaginta in Dan 4-6. In Theologische Probleme der Septuaginta und der hellenistischen
Hermeneutik. Ed. Henning Reventlow, Graf, 46-62. Gütersloh: Chr Kaiser/Gütersloher.
Amir, J. 1993. The Two Faces of the Legend of the Miracle in the Septuagint. Beth Mikra 39(133): 183-186.
The story of the translation of the Hebrew Scriptures to Greek is told in various sources and ways. While
the Letter of Aristeas downplays the miraculous aspect, Philo emphasizes it, stating that the translators
"identified with the spirit of Moses." The talmudic references appear to continue the tradition of Philo,
but they shift the emphasis and evaluation, enumerating the specific changes introduced in the Greek.
Medieval legal codes retain the memory of 8 Tebeth as a time for remembering the Greek translation,
which "made the world dark for three days." (Hebrew) © Religious and Theological Abstracts
Anon. 1995. Les citations de la Septante dans l'Homélie XVI pseudo-clémentine: une critique implicite de la
typologie? In Kata tous o' selon les Septante: trente études sur la Bible grecque des Septante en
hommage à Marguerite Harl. Ed. Gilles Dorival and Olivier Munnich, 441-461. Paris: Cerf.
------. 1994. Record of Work Published or in Progress. Bulletin of the International Organization for Septuagint
and Cognate Studies 27: 19-20.
------. 1996. Record of Work Published or in Progress. Bulletin of the International Organization for Septuagint
and Cognate Studies 29: 11-14.
------. 1997. Record of Work Published or in Progress. Bulletin of the International Organization for Septuagint
and Cognate Studies 30: 12-23.
Archer, Gleason. 1991. The Relationship between the Septuagint Translation and the Massoretic Text in
Jeremiah. Trinity Journal 12(2): 139-150. About one-eighth of the Hebrew text is missing from the LXX
translation of Jeremiah, due to a different Vorlage underlying the LXX Jeremiah. What is canonical,
LXX or MT? After examining the alleged role of the "Deuteronomist," the MT portions omitted in LXX
from entire verse to shorted omissions, concludes "both forms...were authoritative and inspired..." ©
Religious and Theological Abstracts
Revue des Sciences Religieuses. 1999. Vol. 73/2, Aspects de la bible grecque. 1999. Ed. Jan Joosten. This issue
features eight papers on the LXX from the inaugural colloquium of the Groupe de Recherches sur la
Septante, held in Strasbourg in 1997. Topics include lexicography, deuterocanon, patristic
commentaries, and three articles on Hosea.
Auld, A. Graeme. 1998. Le texte hébreu et le texte grec de Josué: Une comparaison à partir du chapitre 5. Foi et
Vie 97: 67-78. Rolin, Patrice, tr.
Auld, A. Graeme, and Craig Y. S. Ho. 1992. The Making of David and Goliath. Journal for the Study of the Old
Testament 56: 19-39. Proposes a history of the composition of 1 Sam 17-18 that considers the much
shorter LXX version as earlier than the MT. Notes contrasts between the portrayal of David in 1 Sam
17-18 with that of Saul in 1 Sam 9-10, and concludes that the former account has been recast in the light
of the latter to point up the correspondences. © Religious and Theological Abstracts
Ausloos, H. 1996. The Septuagint Version of Exod 23:20-33. A Deuteronomist at Work? Journal of Northwest
Semitic Languages 22(2): 89-106. The text-critical study of the Septuagint version of Exod 23:20-33
reveals in some instances a tendency to harmonize with the book of Deuteronomy. This can be
demonstrated by studying some of the textual variants between the Massoretic text and the Septuagint
translation. It concerns the list of the peoples (Exod 23:23 and Exod 23:28) and the expressions ou
proskun seis tois theois aut n oude m latreus s autois (Exod 23:24) and ouk estai agonos oude steira
(Exod 23:26). Also the position of the angel of YHWH points in that direction. © Religious and
Theological Abstracts
Austermann, Frank. forthcoming. Anomia im Septuaginta-Psalter: Ein Beitrag zur Verhältnisbestimmung von
Theologie und Übersetzungsweise. In IOSCS/SBL Meeting in Helsinki 1999.
------. 2001. Deshalb werden nicht aufstehen Frevler im Gericht: Zur Übersetzungsweise und Interpretation im
ersten Septuaginta-Psalm. In X Congress of the International Organization for Septuagint and Cognate
Studies, Oslo 1998. Ed. Bernard A. Taylor. Atlanta: Society of Biblical Literature.
------. 2000. Thesen zur Septuaginta-Exegese am Beispiel der Untersuchung des Septuaginta-Psalters. In Der
Septuaginta-Psalter und seine tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 381-386.
Göttingen: Vandenhoeck & Ruprecht.
------. 2001. Von der Tora im hebräischen Psalm 119 zum Nomos im griechischen Psalm 118. Was die
wiedergabe über die Gesetzestheologie des Übersetzers verrät und was nicht. In Der SeptuagintaPsalter: sprachliche und theologische Aspekte. Ed. Erich Zenger. Herders biblische Studien Bd. 32, 331347. Göttingen: Herder.
------. 1999. Von der Tora zum Nomos. Untersuchungen zur Ubersetzungsweise und Interpretation im
Septuaginta-Psalter. diss. Georg-August-Universität, Göttingen.
Autour des livres de la LXX: séminaire organisé par le Centre d'Études du Saulchoir (1994-1995). 1996. Ed.
Marc d'Hamonville. Paris: Centre d'Études du Saulchoir.
Bachmann, Michael. 1998. Noch ein Blick auf den ersten apokalyptischen Reiter (von Apk 6:1-2). New
Testament Studies 44(2): 257-278. Earlier in this century the First Rider of the Apocalypse (Rev 6:1-2)
was often understood as a negative figure (Bousset, Rissi, Kerkeslager). But important arguments speak
against this view. Synchronically, there is vocabulary usage: the intransitive nikan and the positive use
of the adjective leukos throughout Rev. Also, the commission to this Rider differs considerably from the
formulas regarding the following horses (Rev 6:2, 4, and cf. Rev. 12:1, 3). Diachronically, Rev 6:1-8
presents clear analogies to theophanies, wherein the positive aspect of the appearance of God frequently
precedes negative manifestations (e.g., Hab 3 LXX; 1 Enoch 87-89). (German). © Religious and
Theological Abstracts
Baer, David A. 2001. When We All Go Home: Translation and Theology in LXX Isaiah 56-66. Sheffield:
Sheffield Academic Press.
Bajard, Jean, and R. Ferdinand Poswick. 1991. Aspects statistiques des rapports entre la Septante et le texte
massoretique. In VII Congress of the International Organization for Septuagint and Cognate Studies,
Leuven 1989. Ed. Claude Cox, 123-156. Atlanta: Scholars Press.
Ball, E. 1997. Interpreting the Septuagint: Nahum 2:2 as a Case-Study. Journal for the Study of the Old
Testament 75: 59-75. The LXX rendering of Nah 2:2 (esp. v. 2a) differs dramatically from the MT.
Examines the meaning of this rendering, and its possible referent(s), before considering the factors that
may have led to its adoption by the translator. Dominant among these was the translator's understanding
that Judah (and not the oppressive enemy powers) was being addressed in this verse, which led him to a
particular reinterpretation of his Hebrew Vorlage. Discusses questions of method in LXX interpretation.
© Religious and Theological Abstracts
Barc, Bernard. 1995. Du temple à la synagogue: essai d'interprétation des premiers targumismes de la Septante.
In Kata tous o' selon les Septante: trente études sur la Bible grecque des Septante en hommage à
Marguerite Harl. Ed. Gilles Dorival and Olivier Munnich, 11-26. Paris: Cerf.
Barr, James. 1990. Mythical Monarch Unmasked? Mysterious Doings of Debir King of Eglon. Journal for the
Study of the Old Testament 48: 55-68. Investigates problems raised in Josh 10:3 by the surprising
naming of the king of Eglon as Debir, since Debir is only otherwise known as a place and Eglon is
prominent as a king's personal name. The LXX has the city name Adullam where MT has Eglon.
Concludes that Debir was indeed the city name and was transformed into a personal name during
redaction. © Religious and Theological Abstracts
------. 1994. Paul and the LXX: A Note on Some Recent Work. Journal of Theological Studies 45(2): 593-601.
E. E. Ellis' Paul's Use of the Old Testament (1957; reprint ed., 1981) has a serious defect: its almost total
neglect of text-criticism in the LXX (and NT). Ellis seems to have adopted an uncritical use of Swete's
edition of the LXX, probably because of the influence at that time of Paul Kahle's views on Septuagintal
origins. Ellis' neglect of textual criticism leads him to distort the degree of precision with which Paul
cited the LXX. C. D. Stanley's more recent work (Paul and the Language of Scripture, 1992), though
better in this regard, also is problematic in terms of text-critical methodology. Thus there is still room
for progress in the handling of NT quotations from the LXX. © Religious and Theological Abstracts
Basevi, Claudio. 1990. El salmo 29. Algunas observaciones filologicas sobre el texto hebreo y griego. Scripta
Theologica 22(1): 13-47. Undertakes a philological analysis of Psalm 29, comparing the Masoretic text
with the LXX and with other examples of ancient Greek versions. A variety of linguistic strata are
apparent: one corresponds to an earlier period than that of the Hebrew text; a second related to the
present Hebrew text which goes back to the monarchic period and reflects monotheism; and a third
stratum, post-exilic, which pays preferential attention to worship. The latter stratum is the one which is
most common in Greek versions. © Religious and Theological Abstracts
Beale, G. K. 1997. Solecisms in the Apocalypse as signals for the presence of Old Testament allusions: a
selective analysis of Revelation 1-22. In Early Christian interpretation of the scriptures of Israel. Ed.
Craig Evans and et al., 421-446.
Beck, John A. 2000. Translators as storytellers: a study in Septuagint translation technique. New York: Peter
Lang.
Becking, Bob. 1994. Jeremiah's Book of Consolation: A Textual Comparison: Notes on the Masoretic Text and
the Old Greek Version of Jeremiah XXX-XXXI. Vetus Testamentum 44(2): 145-169. Textual
comparison in Jer 30-31 of the Masoretic Text and the somewhat briefer LXX version shows that most
of the differences can be explained as linguistic exegesis or as minor differences in content. The Old
Greek version shows stronger reference to elements from the history of salvation. It avoids blasphemous
and questionable speech about God and opts for more internal coherence. Redaction-critical proposals
on the growth of the Jeremianic tradition should be able to give an explanation for the actual twofold
textual tradition. © Religious and Theological Abstracts
Beentjes, P. C. 1993. Na honderzeventig jaar; eindelijk een nieuw Septuaginta-woordenboek. Bijdragen 54(2):
192-198. During the past century many scholars announced they were about to publish a lexicon of the
Septuagint to replace Schleusner's Novus Thesaurus of 1820-1821. This has, however, materialized only
recently through a team of scholars from Louvain. The first of two volumes of this Greek-English
lexicon covers alpha to iota. The project has been made possible with the help of the Pennsylvania
CATSS database, which means that the lexicon could not be based upon the now-completed modern
Gottingen text edition. The new Septuaginta Dictionary had to be based on Rahlfs' edition of 1935. The
lexicon of the Septuaginta is introduced, both in its form and its contents. Offers critical comments with
a view towards the volumes yet to come. © Religious and Theological Abstracts
Bell, Richard H. 1993. Origen, Eusebius and an -o Verb. Journal of Theological Studies 44(1): 157-162. The
form paraz lou (present active imperative second person singular) in Ps 36:1, 7, 8 of the LXX should be
changed to paraz lou (present middle imperative second person singular), thus simplifying the
lexicography of this word in the LXX. Two texts in Origen (MPG 17:117 and MPG 13:808) and one
text in Eusebius (MPG 23:324) support this conclusion. © Religious and Theological Abstracts
Ben-Hayyim, Zeeb. 1992. Forgotten Senses of s nu`a and ` n w. Levant 57(1): 51-52, 51-58. Some occurrences
of s nu`a are not compatible with the common meaning humble or hidden but have the sense of shrewd,
artful. This is seen in Yerushalmi Demai, 6:6, where snu`e is glossed by ka re and in the LXX to Micah
6:8. This sense also works in Mishnah Kilayim and Ben-Sirah 16:25. The word `anaw also has the sense
of mighty warrior, as in Zech 9:9. (Hebrew). © Religious and Theological Abstracts
Bergen, Theodore, and Robert Kraft. 1992. alisko (aliskomai) in Greek Jewish Scriptures: Profile of a Difficult
Greek Verb. Bulletin John Rylands Library 74(3): 53-66. A description of a morphological analysis of
the Greek Jewish scriptures produced by the Computer Assisted Tools for Septuagint Study (CATSS).
Using new techniques, a scholar can research and study a text in minutes what would have taken years a
generation ago. © Religious and Theological Abstracts
Beutler, Johannes. 1990. Greeks Come to See Jesus (John 12,20f). Biblica 71(3): 333-347. The LXX of Isa
52:15 lies behind John 12:20-50. The suffering servant of Isa 52:13-53:12 is the leading figure behind
the Christology of this passage. The servant must die because of the unbelief of his people. The coming
of the Greeks to Jesus is a sign of the final hour, the moment of decision which must be used to believe
in the light (John 12:35-36, 44-50). The servant will be the hope (Isa 42:4) and light (Isa 49:6) for the
nations. The final message of John 12:20-50 is the invitation to follow Jesus until death in fearless
confession of faith. © Religious and Theological Abstracts
Beyerle, Stefan. 1998. Evidence of a Polymorphic Text towards the Text-History of Deuteronomy 33. Dead Sea
Discoveries 5(2): 215-232. The MT of Deut 33 is full of ambiguities. The readings of the LXX, Aquila,
Symmachus, Theodotion, and the Samaritan Pentateuch further complicate matters. The five relevant
Qumran fragments may be characterized as follows: Maslc is (proto-)Masoretic; 4Q45 tends away from
the MT toward later traditions; and 4Q35, 4Q174, and 4Q175 are affiliated with the LXX. But these
fragments are polymorphic: e.g., 4Q35 follows marginal LXX readings in the Blessing of Joseph.
Agreements between 4Q35 and the Samaritan Pentateuch justify speaking of a non-aligned, not
harmonistic, text. © Religious and Theological Abstracts
La Bible d'Alexandrie, traduction du texte grec de la Septante, Del 7: Les juges. 1999. Ed. Marguerite Harl.
Paris: Éditions du Cerf. avec la collaboration de Thérése Roquepl
Biblical Translation in Context. 2002. Ed. Frederick W. Knobloch. Studies and Texts in Jewish History and
Culture 10. Potomac, MD: University Press of Maryland.
Bibliography of the Septuagint = Bibliographie de la Septant: (1970-1993). 1995. Ed. Cécile Dogniez. Leiden:
Brill.
Bogaert, Pierre-Maurice. 1995. Les documents placés dans une jarre: texte court et texte long de Jr 32 (LXX
39). In Kata tous o' selon les Septante: trente études sur la Bible grecque des Septante en hommage à
Marguerite Harl. Ed. Gilles Dorival and Olivier Munnich, 53-77. Paris: Cerf.
------. 1994. Le livre de Jeremie en perspective: Les deux redactions antiques selon les travaux en cours. Revue
Biblique 101(3): 363-406. Yohanan Goldman's Prophetie et royaute (1992) holds to two redactions of
Jeremiah. The older short one appears in the LXX, Old Latin and some Qumran fragments. The long
one, found in the MT and other sources, Goldman sets at the end of the 6th century. After a careful
consideration of the differences with respect to Nebuchadnezzar, sacerdotal emphases and messianic
views, concludes that the second redaction comes from the middle of the 3rd century, a date which
permits both forms at Qumran. © Religious and Theological Abstracts
------. 2000. Le psautier latin des origines au XIIe sie de. Essai d'histoire. In Der Septuaginta-Psalter und seine
tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 51-81. Göttingen: Vandenhoeck &
Ruprecht.
------. 1991. Urtext, texte court et relecture: Jérémie 33:14-26 TM et ses préparations. In Congress volume,
Leuven, 1989. Ed. J. A. Emerton, 236-247. Leiden: Brill.
Bons, Eberhard. 1998. Die Septuaginta-Version des Buches Rut. Biblische Zeitschrift 42(2): 202-224. After
explaining method and scope of proposition, addresses: (1) the Qumran-fragments of the Book of Ruth;
(2) the comparison between MT and LXX ((a) extensive agreements with MT, (b) minor deviations of
the Ruth-LXX, (c) more extensive, i.e. relevant, deviations); (3) the characteristics of the Ruth-LXX; (4)
time and place of origin of the Ruth-LXX. (German). © Religious and Theological Abstracts
Borghi, Ernesto. 1997. La notion de conscience dans le Nouveau Testament: Une proposition de lecture.
Filologia Neotestamentaria 10(19-20): 85-98. Etymological observations as well as examination of the
few occurrences of syneide-sis in the LXX and nonbiblical, Judeo-Hellenistic writings set a backdrop
for reading the 30, mostly Pauline, NT uses of the term. It appears in the NT with three different
meanings: (1) a capacity for ethical analysis; (2) the point of deep introspection which orients a person's
moral options; (3) the practice of life inspired by the knowledge of God's divine action, i.e. love. The
basic idea of this complex NT concept is knowing God and other human beings in order to love them,
and loving them in order to know them. © Religious and Theological Abstracts
Borgonovo, Gianantonio. 1999. De Genesi a R: Differenze tra LXX e testo massoretico. Prolegomeni per una
interpretatazione. Annali di Scienze Religiose 4: 159-170.
Boyd-Taylor, Cameron. 1997. Esther's Great Adventure. Reading the LXX Version of the Book of Esther in
Light of Its Assimilation to the Conventions of the Greek Romantic Novel. BIOSCS: 81-113.
------. 1998. A Place in the Sun. BIOSCS 31: 71-105.
Boyd-Taylor, Cameron, P. C. Austin, and A. Feuerverger. 2001. The Assessment of Manuscript Affiliation
within a Probabilistic Framework: A Study of Alfred Rahlfs's Core Manuscript Groupings for the Greek
Psalter. In The Old Greek Psalter: Studies in Honour of Albert Pietersma. Ed. Robert J.V. Hiebert,
Claude E. Cox and P.J. Gentry. Journal for the Study of the Old Testament. Supplement Series 332, 98124. Sheffield: Sheffield Academic Press.
Brawley, Robert L. 1993. An Absent Complement and Intertextuality in John 19:28-29. Journal of Biblical
Literature 112(3): 427-443. Attempts to interpret the obscure allusion to the fulfillment of Scripture in
John 19:28-29, which makes no explicit biblical reference, by employing recent advances in the theories
of intertextuality. The passage echoes Ps 69:21 (LXX 68:22) and other Psalms of lament (particularly
also Ps 22). The precursor and successor texts become mutually interpretive messages of the irony of the
Messiah suffering for his faithfulness to God. Innocent suffering for God's sake vindicates the suffering
of Jesus and transforms his crucifixion from an embarrassing conflict with messianism into a
confirmation of it. © Religious and Theological Abstracts
Brin, Gershon. 1992. Job V:3--textual test case: the translator's limits of consideration. Vetus Testamentum 42:
391-393. With a reply by D. Wolfers, in VT 1993 43:274-276.
Brock, Sebastian P. 1992. To revise or not to revise: attitudes to Jewish biblical translation. In Septuagint,
scrolls and cognate writings. Ed. George J. Brooke and Barnabas Lindars, 301-338. Atlanta: Scholars
Press.
Brodie, Tom. 1992. Not Q but Elijah. Irish Biblical Studies 14(2): 54-71. The account of the life-giving
command which healed the centurion's servant (Luke 7:1-10; Matt 8:5-13; cf. John 4:43-54) is generally
attributed to Q. It is more credible that Luke's text involves a synthesizing and Christianizing of the
commands issued through Elijah which warded off the threat of death (1 Kgs 17:1-16). Takes account of
three factors: (1) Luke's imitation of the LXX; (2) Luke's manifold indebtedness to the Elijah-Elisha
narrative; (3) the special indebtedness of Luke 7 to the women stories of 1 Kgs 17 and 2 Kgs 4. ©
Religious and Theological Abstracts
Brooke, George J. 1992. The Temple Scroll and LXX Exodus 35-40. In Septuagint, scrolls and cognate
writings. Ed. George J. Brooke and Barnabas Lindars, 81-106. Atlanta: Scholars Press.
Brown, William P. 1998. A Royal Performance: Critical Notes on Psalm 110:3ag-b. Journal of Biblical
Literature 117(1): 93-96. Provides a new reading of Ps 110:3 that retains the integrity of the consonantal
text of the MT, while taking seriously other key witnesses, particularly the LXX. The resulting
translation conveys a sense of directed movement: In holy splendor, out of the womb, towards the dawn
go forth! / Like (the) dew, I have begotten you. The reference is apparently to a rite of passage in a royal
liturgy pronounced by an oracle giver. It is not clear precisely what womb, dawn, and dew might
signify. © Religious and Theological Abstracts
------. 1993. Structure, role, and ideology in the Hebrew and Greek texts of Genesis 1:1-2:3. Atlanta, Ga.:
Scholars Press.
Buckwalter, H. Douglas. 1996. Luke as Writer of Sacred History. Evangelical Journal 14(2): 86-99. Luke
indicates that he is writing about events which have recently come to fulfillment (Luke 1:1) and which
are of value to Christian faith (Luke 1:3-4). Conscious linking with the OT raises the possibility that
Luke deliberately writes his account of the coming of Jesus as of a piece with the OT. How thoroughly
he has shaped his writing along this line needs elaboration: (1) fulfillment of OT promises and
prophecies; (2) OT continuum of pious priestly service, historical events and personalities; (3) LXX
language and style; (4) resumption of divine communication; (5) OT typology and parallels. We come
closest to Luke's thinking of redemptive history when we read his writings as an extension of the story
of God's redemptive activity in the. © Religious and Theological Abstracts
Burggraff, David L. 1996. Paradigm Shift: Translations in Transition - We've Been Here Before. Calvary
Baptist Theol Journal 12(1-2: 105-115. Disagreements and correspondence between Jerome and
Augustine in the 4th century parallel present day discussions concerning translation. Augustine favored
the Old Italian and reacted to Jerome's Vulgate, even favoring the LXX to Hebrew OT texts. Through
numerous letters, they learned not to attack each other but to stimulate each other unto truth. Their
differences over translations did not prevent them from agreeing on true doctrine, as evident in their
opposition to the heresy of Pelagianism. © Religious and Theological Abstracts
Büchner, Dirk L. 1996. Exegetical Variants in the LXX of Exodus. An Evaluation. Journal of Northwest
Semitic Languages 22(1): 35-58. There are many scholars who have asserted that similarities between
the Jewish Midrash (Mekilta) and the Septuagint of Exodus are evidence of halakhic exegesis by the
Greek translator. A close scrutiny of all available textual material will reveal that this is indeed true in
many cases. Also, and more importantly, the evidence shows that readings presupposed by the body
commentary of the Midrash and its agreement by readings of the Septuagint betray the existence of
different textual Vorlagen. This confirms the results of previous studies in Jewish citation literature that
have suggested that even though lemmata of midrashic works were brought into line with the accepted
text, the commentary sections themselves still may contain alternative readings that betray different
Vorlagen. © Religious and Theological Abstracts
------. 1997. Inside and Outside the Camp: The Halakhic Background to Changes in the Septuagint Leviticus,
with Reference to Two Qumran Manuscripts. Journal of Northwest Semitic Languages 23(2): 151-162.
By considering the data presented by the total evidence from Qumran, one cannot simply put down
additions or omissions of a text to haplography due to homoioarchton, for instance. An addition
appearing in a number of texts was deliberate, motivated by exegetical considerations apparent also in
the Jewish commentaries. A question that arises from this particular addition is whether the Qumran,
Alexandrian and Samaritan communities could have regarded themselves as ideal communities true to
the period in the desert vis-a-vis mainstream (Pharisaic) Judaism in Jerusalem during the late Second
Temple period. © Religious and Theological Abstracts
------. 1997. Inspiration and the Texts of the Bible. Hervormde Teologiese Stud 53(1-2: 393-406. Explores what
the inspired text of the OT was as it existed for the NT authors, particularly for the author of Hebrews.
There was, at the time, more than one inspired text, among these were the LXX and the MT, to name but
two. The latter eventually gained ascendancy which is why it forms the basis of our translated OT today.
But what do we make of that other text that was the inspired Bible to the early church, especially the
writer of Hebrews, who ignored the MT? Looks at suggestions for a doctrine of inspiration that keeps up
with the facts of Scripture. Offers a bibliographic study of recent developments in textual research
following discovery of the Dead Sea Scrolls. © Religious and Theological Abstracts
------. 1997. Jewish Commentaries and the Septuagint. Journal of Jewish Studies 48(2): 250-261. Draws a
comparison between two sources of Jewish exegesis on the book of Exodus which have their roots in the
Second Temple period, the Septuagint and Mekilta de Rabbi Ishmael. By taking a closer look at this text
base in relation to the LXX, the LXX and the Mekilta contain examples of early and typically Jewish
exegesis. Classifies the types of agreement that exist between these two documents. The textual
examples appear according to categories of interpretation, ranging from ordinary harmonization to more
advanced halakhic exegesis. Includes the Versions and Qumran for a useful synopsis. © Religious and
Theological Abstracts
------. 1993. Micah 7:6 in the Old Testament Versions. Journal of Northwest Semitic Languages 19: 159-168.
Investigates Mic 7:6 and its rendition in the versions (LXX, Peshitta, Targum) and claims that the
literary growth of this passage evidenced in some of these sources holds important implications for both
NT and Rabbinic studies. Suggests that the evolution in this regard had taken place from Micah in the
MT/LXX most probably via the Targum, to the NT (Matt 10:35/Luke 12:53) and the Mishnah (Sotah
9:15). © Religious and Theological Abstracts
------. 1997. On the relationship between Mekhilta de Rabbi Ishmael and Septuagint Exodus 12-23. In IX
Congress of the International Organization for Septuagint and Cognate Studies. Ed. Bernard A. Taylor,
403-420. Atlanta: Scholars Press.
Cadwallader, Alan H. 1992. The Correction of the Text of Hebrews to the LXX. Novum Testamentum 34(3):
257-292. Examines changes to OT citations in Hebrews to better agree with some version of the LXX.
Other tendencies in the textual history of OT allusions in Hebrews are also noted. Contains several
pages of charts showing changes. Suggests further work that needs to be done in this same direction.
The study showed the inadequacies of the apparatus in Nestle-Aland, ignoring many minor readings. ©
Religious and Theological Abstracts
Canonization and Decanonization: papers presented to the International Conference of the Leiden Institute for
the Study of Religions (LISOR), held at Leiden 9-10 January 1997. 1998. Ed. Arie van der Kooij and K.
van der Toorn. Studies in the History of Religions 82. Leiden: Brill. with an annotated bibliography
compiled by J.A.M. Snoek
Carbone, Sandro Paolo, and Giovanni Rizzi. 1992. Le Scritture ai tempi di Gesù: introduzione alla LXX e alle
antiche versioni aramaiche. [Bologna]: Edizioni Dehoniane Bologna.
Carrez, Maurice. 1991. Ambakoum Septante (Ambakum-Septuaginta). Revue d'Histoire et de Philosophie
Religieuse 72(2): 129-141. The translation and annotation of the text of the Ambakum-Septuaginta is of
interest: the comparison with the MT, with the Ambakum Pesher, as well as the Greek text discovered at
Nahal Hever, helps specify and clarify a difficult text. One may discern the characteristics of the
different original readings at Alexandria, followed by the pesher, and finally at the time of the Judean
desert copy, that is respectively in the Babylonian, Seleucide, and Roman periods. Each reader may
identify the tyrant alluded to in the Ambakum prophecies: Nebuchadnezzar, Yoyakim, Alexander,
Antiochus IV, the impious priest, or yet another. The notes offer the basis of a commentary which
remains within the limits of a review article. © Religious and Theological Abstracts
------. 1990. Naum Septante. Revue d'Histoire et de Philosophie Religieuse 70(1): 35-48. The translation of the
LXX text of Nahum, with annotation, affords a variety of interests: the comparison with the MT and
with the Nahum pesher helps to establish a difficult text. Moreover, the characteristics emerge of the
different original readings, those of Alexandria and the writing of the pesher, at the times of the
Assyrians, Seleucids and Romans. © Religious and Theological Abstracts
Casey, Maurice. 1995. Idiom and Translation: Some Aspects of the Son of Man Problem. New Testament
Studies 41(2): 164-182. Jesus used the term br(')n (') as a normal Aramaic idiom for man and to refer to
himself. This Aramaic phrase passed by normal, literal translation processes into Greek as ho huios tou
anthr pou. The Greek term was perceived in Scripture (Dan 7:13) and used in authentic passion sayings
and in secondary sayings predicting and describing Jesus' parousia. Critics of this hypothesis deny the
basic nature of translation process and the conventional nature of literal translation in the target culture.
Recent research on translation and on the LXX illuminate the interference of bilingualism in translation,
the normality of literal translation, and the transitions which occur in normal translating. Thus the
Aramaic expression gradually evolved into a Greek reference to Jesus' human nature. © Religious and
Theological Abstracts
Cathcart, Kevin J. 1992. Daniel, Especially the Additions, and Chester Beatty-Cologne Papyrus 967.
Proceedings of the Irish Biblical Assn 15: 37-41. Demonstrates the unsatisfactory conclusions reached in
several recent studies on Daniel in order to illustrate the importance of OT scholars noting the work of
LXX studies. © Religious and Theological Abstracts
Chamberlain, Gary A. 1994. Cultic Vocabulary in the Septuagint. Bulletin of the International Organization for
Septuagint and Cognate Studies 27: 21-28.
------. 1994. Method in Septuagint lexicography. In Uncovering ancient stones: Essays in memory of H. Neil
Richardson. Ed. Lewis M. Hopfe, 177-191. Winona Lake, IN: Eisenbrauns.
Christensen, Duane L. 1990. In Quest of the Autograph of the Book of Jeremiah: A Study of Jeremiah 25 in
Relation to Jeremiah 46-51. Journal of the Evangelical Theological Society 33(2): 145-153. Inasmuch as
MT and LXX appear to represent equally authentic Jeremiah traditions it might be best to see both as
inerrant rather than choose between them or apply the term "inerrant" to a scholarly construct called an
autograph. Such a construct may never have existed as a written entity and in any event is beyond
modern grasp as far as Jeremiah 25 is concerned. © Religious and Theological Abstracts
Cignelli, Lino, and Giovanni Claudio Bottini. 1991. La Concordanza del Pronome Relativo nel Greco Biblico.
Studium Biblicum Franciscanum, Liber Annuus 40 (1990): 47-69.
------. 1994. Le Diatesi del Verbo nel Greco Biblico (I). Studium Biblicum Franciscanum, Liber Annuus 43
(1993): 115-139.
------. 1992. L'Articolo nel Greco Biblico. Studium Biblicum Franciscanum, Liber Annuus 41 (1991): 159-199.
Cimosa, Mario. 1997. Da quale testo tradurre nelle lingue moderne l'Antico Testamento (TM o LXX?): Alcuni
esempi dal profeta Amos. Salesianum 59: 443-462.
------. 1999. Da quale testo tradurre oggi l'Antico Testamento (Testo base: il TM o i LXX? Qualche esempio dal
Libro dei Proverbi). In Dilexit Ecclesiam: Studi in onore del prof. Donato Valentini. Ed. Gianfranco
Coffele, 833-848. Rome: LAS.
------. 1997. A Descriptive Feature of the Greek Sirach: the Effect Instead of the Cause. In IX Congress of the
International Organization for Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 421-429.
Atlanta: Scholars Press.
------. 1995. Guida allo studio della Bibbia greca (LXX): storia, lingua, testi. Roma: Società biblica britannica
& forestiera. The first section includes a general introduction on the formation, theology, and
significance of the LXX, and introductions to each of the biblical books. The second section offers
grammatical, syntactical and lexical observations, and the final section consists of selections with
comments. Four appendixes: Principal critical editions, how to use Rahlfs, canonical order of MT, LXX
and Vulgate, bibliography
------. 1997. Observations on the Greek translation of the book of Zechariah. In IX Congress of the International
Organization for Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 91-108. Atlanta: Scholars
Press.
------. 1992. La preghiera nella Bibbia greca: studi sul vocabolario dei LXX. Roma: Edizioni dehoniane.
Includes bibliographical references (p. 9- 25) and indexes. Introduzione generale -- Eychesthai, aeisthai
e composti nella letteratura greca profana -- Il vocabolario de preghiera nei libri del Pentateuco -- Il
vocabolario di preghiera nella traduzione greca dei profeti -- La preghiera di Salomone, 1 Re (TM) 3
Regni 8 (LXX) -- Il vocabolario di preghiera nella traduzione greca dei Salmi -- La preghiera
d'intercessione nel testo greco di Giobbe -- Conclusione: Influsso dei LXX sul greco del NT.
------. forthcoming. Tendenze escatologiche nella traductione greca (LXX) dei Psalmi (Sal 16, 49, 73).
A classified bibliography of the Septuagint. 1973. Ed. Sebastian P. Brock, Charles T. Fritsch and Sidney
Jellicoe. Leiden: Brill.
Clifford, Richard J. 1997. Observations on the Text and Versions of Proverbs. In Wisdom, You Are My Sister,
47-61. Washington, DC: Catholic Biblical Assoc of America.
Collins, Nina L. 1992. 281 BCE: the year of the translation of the Pentateuch into Greek under Ptolemy II. In
Septuagint, scrolls and cognate writings. Ed. George J. Brooke and Barnabas Lindars, 403-503. Atlanta:
Scholars Press.
------. 1994. Evidence in the Sepuagint of a Tradition in Which the Israelites Left Egypt without Pharaoh's
Consent. Catholic Biblical Quarterly 56(3): 442-448. Three passages in the MT of Exodus suggest that
the Israelites left Egypt without Pharaoh's consent. Evidence exists to suggest that otherwise apparently
meaningless details in the LXX of Exod 3:21 and 11:2-3 were present in the Hebrew Vorlage of the
translation into Greek. This strengthens the possibility that two traditions existed about the Exodus. In
the first it is linked with the might of God; in the second it is achieved by guile. © Religious and
Theological Abstracts
------. 2000. The library in Alexandria and the Bible in Greek. Boston: Brill.
A comprehensive bilingual concordance of the Hebrew and Greek texts of Ecclesiastes. 1993. Ed. John Jarick.
Atlanta: Scholars Press. on the basis of a computer program by Galen Marquis
BIOSCS 33. See also Johann Cook "Review of Hatch and Redpath's Concordance to the Septuagint, 2nd
edition"
Constant, Pierre. 1992. Forme textuelle et justesse doctrinale de l'Ancien Testament dans le Nouveau: La
citation du Psaume 16 dans le discours d'Actes 2 (The Textual Form and Appropriateness of the Old
Testament in the New: The Citation of Psalm 16 in the Discourse of Acts 2). Baptist Review of
Theology/La Revue Baptiste de Theologie 2(1): 4-15. Sermons in Acts appeal to the OT to support faith
in the messiahship of Jesus, particularly his resurrection. Peter and Paul attempt to demonstrate the
resurrection of the Messiah as prophesied (Acts 2:24-43; 13:34-37). Does Ps 16 really speak of the
resurrection of the Messiah? According to some scholars, only the LXX text fits the argument.
Demonstrates the contrary: the form of the citation from Ps 16 in the first discourse of Peter in Acts
serves as a paradigm. The resurrection of the Messiah was already in view in the OT; David foresaw it.
It is not necessary that the primary significance of Ps 16 refers entirely to the Messiah. The words can
apply to David - assurance that his communion with God continued despite death - even though he did
not understand how God would realize this. Ps 16 can also apply to Jesus, the Messiah whose body was
not abandoned to death, but was resurrected. (French) © Religious and Theological Abstracts
Cook, Edward M. 1994. 1 Samuel XX 26 - XXI 5 According to 4QSamb. Vetus Testamentum 44(4): 442-454.
Transcribes and discusses the largest fragment of 4QSamb. The pattern of agreement and disagreements
with the texts of MT and LXX shows that most of the preferable major readings belong to the scroll
when it agrees with the LXX. Emmanuel Tov takes the approach that such a text cannot be labeled
Septuagintal in the presence of numerous disagreements and unique readings. The answer is that
collation and improvement of texts is not a modern phenomenon, but was practiced already in this
period. © Religious and Theological Abstracts
Cook, Johann. 1999. Apocalyptic terminology in Septuagint Proverbs. JNSL 25(1): 251-264.
------. 1998. Aspects of the relationship between the Septuagint versions of Kohelet and Proverbs. In Qohelet in
the context of wisdom. Ed. A. Schoors, 481-492. Leuven: Peeters.
------. 1997. Aspects of the relationship between the Septuagint versions of Proverbs and Job. In IX Congress of
the International Organization for Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 309-328.
Atlanta: Scholars Press.
------. 1996. Aspects of the Translation Technique Followed by the Translator of LXX Proverbs. Journal of
Northwest Semitic Languages 22(1): 143-153. The translator of the Septuagint version of Proverbs
approached his Semitic subject matter in a unique way. This is observed in his approach on a micro- and
a macro-level. From a study of six chapters (1, 2, 6, 8, 9 and 31) it is demonstrated that the person
responsible for this translation unit was not primarily interested in the details of his subject matter, but in
its intention. He applied lexical items in a unique way - a total of 30 hapax legomena are used in these
chapters. He also had a different understanding of the coherence of passages; consequently he structures
certain passages in a syntactically different way. He even rearranges the order of some chapters towards
the end of Proverbs on the basis of religious and literary considerations. © Religious and Theological
Abstracts
------. 1992. Aspects of Wisdom in the Texts of Job (Chapter 28) - Vorlage(n) and/or Translator(s)? Old
Testament Essays 5(1): 26-45. There is more than one narration of the book of Job, e.g., the MT, LXX,
and Aramaic versions. Some differ in length and content (LXX being shorter than MT). Explanations
include: a different Vorlage (Orlinsky); different translators (Cox). Using Job 28, proposes a mediating
position - some deviations represent textual differences, others are the work of a translator. A distinction
should be made between the final form of a text - in the case of the LXX the hexaplaric text - and
previous forms, inter alia the Old Greek which represents the Urtext. © Religious and Theological
Abstracts
------. 1994. A Comparison of Proverbs and Jeremiah in the Septuagint. Journal of Northwest Semitic
Languages 20(1): 49-58. It remains problematic whether a given text in the LXX is the result of the
parent text used by a translator, or whether the translator himself brought it about. The Greek versions of
Jeremiah and Proverbs contain similar textual differences, smaller ones such as the variation in
subject/object, as well as larger differences, including minuses and pluses. In both texts the order of
certain chapters has been changed. It would, therefore, seem as if these texts developed along similar
lines. The fact, however, that they exhibit different translation techniques has to be accounted for by the
researcher. © Religious and Theological Abstracts
------. 1999. Contextual exegetical interpretations in the Septuagint Proverbs. JNSL 25(2): 132-146.
------. 1997. Contrasting as a translation technique in the LXX of Proverbs. In The Quest for Context and
Meaning: Studies in Biblical Intertextuality in Honor of James A. Sanders. Ed. Craig Evans and
Shemaryahu Talmon, 403-414. Leiden: Brill.
------. 1993. The Dating of Septuagint Proverbs. Ephemerides Theologicae Lovanienses 69(4): 383-99.
------. 1994. The Difference in the Order of the Books of the Hebrew and Greek Versions of Jeremiah Jeremiah 43 (50): A Case Study. Old Testament Essays 7(2): 175-192. The book of Jeremiah has a
complex transmission history, evidenced by the large number of extant texts. The major differences
between the LXX and MT were formerly explained as primarily the result of the assumed free approach
of the LXX translator. However, after discovery of the Dead Sea Scrolls, new explanations were
formulated. There are remarkable correspondences between these text/fragments, especially between
4QJerd and the LXX. Because of its fragmentary state the Qumran material must be approached
cautiously. Nevertheless there appears to be evidence of Hebrew texts corresponding to the LXX.
Discusses Jer 43 in the MT (50 in LXX) as an example. The shorter text of the LXX probably represents
a Hebrew text that is older than the Vorlage of the MT. © Religious and Theological Abstracts
------. 1996. Exodus 38 and Proverbs 31: a case of different order of verses and chapters in the Septuagint. In
Studies in the Book of Exodus. Ed. Marc Vervenne, 537-549. Louvain: Leuven University Press.
------. 1996. Following the Septuagint Translators. Journal of Northwest Semitic Languages 22(2): 181-190.
There are promising signs that studies of the Septuagint are experiencing a timely proliferation. The Old
Greek of the Pentateuch has been prepared in the Gottingen series by J. W. Wevers and a number of
other LXX books are being processed. Many research projects are in progress or are being devised (inter
alia, the NETS project). In addition, prominent Septuagint scholars are productively at work. Reviews a
recent collection of articles aimed at correct methodology. © Religious and Theological Abstracts
------. 1998. Greek Philosophy and the Septuagint. Journal of Northwest Semitic Languages 24(1): 177-191.
Views regarding the extent to which Greek philosophy influenced the Septuagint vary widely. Ancient
authors such as Philo Judaeus and Clement from Alexandria held Platonically oriented viewpoints on
creation. Plato also had an impact on more modern opinions. Contemporary scholars such as Gerleman,
Hengel, Sandelin, etc. also found indications of Greek philosophical thought in specific passages of the
LXX. There is no ground for such assumptions. Even though the translators of the Septuagint ably made
use of the Greek language in the books of Genesis and especially Proverbs, this does not mean that they
utilized the Hellenistic world of ideas. © Religious and Theological Abstracts
------. 1990. Hannah and/or Elkanah on Their Way Home (1 Samuel 2:11)? A Witness to the Complexity of the
Tradition History of the Samuel Texts. Old Testament Essays 3(3): 247-262. In light of the significant
textual differences between the books of Samuel (MT, LXX, Qumran - specifically in 1 Sam 2) it is
incorrect to speak of the text of the OT. Comes to terms with this diversity by indicating its source, and
suggests how to approach it hermeneutically. © Religious and Theological Abstracts
------. 1991. Hellenistic influence in the Septuagint Book of Proverbs. In VII Congress of the International
Organization for Septuagint and Cognate Studies, Leuven 1989. Ed. Claude Cox, 341-353. Atlanta:
Scholars Press.
------. 1996. The Hexaplaric Text, Double Translation and Other Textual Phenomena in the Septuagint
(Proverbs). Journal of Northwest Semitic Languages 22(2): 129-140. There are numerous examples of
textual phenomena in LXX Proverbs that occur in the rest of the Septuagint too. Scholars use
terminology such as the hexaploric text, double translations, doublets and double readings to describe
these phenomena. Unfortunately they are not consistent in their descriptions, in many instances using
them interchangeably. One should distinguish between the different categories. The term double
translations should be applied solely with reference to a translator who endeavors to elucidate a
problematic Hebrew/Aramaic reading that appears in his Vorlage. Doublet should be used in connection
with the transmission history of the LXX. Finally the term Hexaplaric text should be used only to
describe readings which refer to Origen and his circle. There is also a difference between this text and
the hebraising adaptation which took place earlier. © Religious and Theological Abstracts
------. 2001. Intertextual Relationships between the Septuagint of Psalms and Proverbs. In The Old Greek
Psalter: Studies in Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry.
Journal for the Study of the Old Testament. Supplement Series 332, 218-228. Sheffield: Sheffield
Academic Press.
------. 1997. The Law in the Septuagint Proverbs. Journal of Northwest Semitic Languages 23(1): 211-223. A
number of scholar hold the view that the Septuagint version of Proverbs is essentially a Hellenistic
document (Gerleman, Hengel, etc.). One of their main arguments is that the law as a sign of Jewish
religious piety has at best a limited role to play in this book. The contrary is actually true. There is a
significant relationship between the law, the fear of God, the covenant and wisdom. The law is more
prominent than previously thought, partly because the book is not a Hellenistic document but rather a
Jewish-Hellenistic document. © Religious and Theological Abstracts
------. 1999. The Law of Moses in Septuagint Proverbs. Vetus Testamentum 49(4): 448-461.
------. 1992. On the relationship between 11QPsa and the Septuagint on the basis of the computerized data base
(CAQP). In Septuagint, scrolls and cognate writings. Ed. George J. Brooke and Barnabas Lindars, 107130. Atlanta: Scholars Press.
------. 1993. The Septuagint as Contextual Bible Translation - Alexandria or Jerusalem as Context for Proverbs?
Journal of Northwest Semitic Languages 19: 25-39. Examines the dating and especially the localizing of
the various collections of Proverbs by analyzing some of the references to the strange woman in the
LXX of Prov 1-9. The strange woman in a metaphorical sense refers to foreign wisdom, the Greek
version probably had Palestine as its place of origin. © Religious and Theological Abstracts
------. 1997. The Septuagint between Judaism and Christianity. Old Testament Essays 10(2): 213-225. As part of
the proliferation of LXX studies a collection of contributions by German scholars has been edited by
Martin Hengel. Considers the Jewish and Christian components of this document. The book represents a
step in the right direction -interpretation of published LXX texts. Hengel rightly deems the LXX as the
first exegetical commentary on the Hebrew Bible. Whereas Hanhart offers a creative, albeit dogmatic,
interpretation of the text history of the LXX, Hengel systematizes certain aspects of the LXX, as he also
did in his work on Hellenism and Judaism. Other contributors concentrate on the individual books of
this corpus. © Religious and Theological Abstracts
------. 1997. The Septuagint of Proverbs: Jewish and/or Hellenistic Proverbs?: concerning the Hellenistic
colouring of LXX Proverbs. Leiden; New York: Brill.
------. 1998. Septuagint Proverbs - and canonization. In Canonization and decanonization. Ed. Arie van der
Kooij and et al., 79-91. Leiden: Brill.
------. 1995. The Septuagint Proverbs As a Jewish-Hellenistic Document. In VIII Congress of the International
Organization for Septuagint and Cognate Studies. Ed. Leonard J. Greenspoon and Oliver Munnich, 34965. Atlanta: Scholars Press.
------. 1994. The Study of the Septuagint in South Africa. Old Testament Essays 7(4): 205-213. The major
problem experienced in study of the LXX in South Africa concerns the attitude of theologians towards
it. It is not considered part of the theological curriculum at national theological institutions and
consequently it is not taught formally at these institutions. As a result the LXX has been neglected and
attenuated. It is the oldest exegetical commentary on the Hebrew Bible and can render surprising
perspectives when studied correctly. This also applies to the method to be followed in the exegetical
process. The LXX is of special importance for a better understanding of the LXX's view on the function
of wisdom in the process of creation. © Religious and Theological Abstracts
------. 2000. Textual Problems in the Septuagint of Proverbs. JNSL 26(1): 77-88.
------. 1995. Were the Persons Responsible for the Septuagint Translators and/or Scribes and/or Editors?
Journal of Northwest Semitic Languages 21(2): 45-58. Prominent LXX scholars seem unwilling to
accept the possibility that some Greek translators were apt to adapt their Hebrew parent texts
extensively. This view is held even in respect to those books whose translators followed a free mode of
translation (Exodus and Job). Chooses another translation unit that evidences a free translation
technique, the book of Proverbs. Proverbs contains many examples of the Hexaplaric text and of innerGreek corruptions. The well-known difference in the order of Prov 31 is the result, not of a recensionally
different Hebrew text, but a deliberate change in the order of the text to fit the end of Prov 29. In some
instances the translator of Proverbs was more than a passive renderer of his Vorlage; he actually edited
this text for contextual reasons. © Religious and Theological Abstracts
------. 1994. 'ishah zarah (Proverbs 1-9 Septuagint): A Metaphor for Foreign Wisdom? Zeitschrift für die
Alttestamentliche Wissenschaft 106(3): 458-476. The figure of the loose woman is a metaphor in
Proverbs for Dame Folly, a seductress, who should be avoided. The Septuagint translator understands
her as a foreign woman and even as foreign wisdom. He thereby warns against Greek philosophy as
encountered in the Hellenistic period of 200 BC.
Cordes, Ariane. 2001. Der Septuaginta-Psalter? Zur Geschichte des griechischen Psalmentextes und seiner
Edition. In Der Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed. Erich Zenger. Herders
biblische Studien Bd. 32, 49-60. Göttingen: Herder.
------. 2001. Theologische Interpretation in der Septuaginta, Beobachtungen am Beispiel von Psalm 76 LXX. In
Der Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed. Erich Zenger. Herders biblische
Studien Bd. 32, 105-121. Göttingen: Herder.
Cotter, Wendy J. 1992. The Parable of the Mustard Seed and the Leaven: Their Function in the Earliest Stratum
of Q. Toronto Journal of Theology 8(1): 38-51. In the parables of the Mustard Seed and the Leaven,
scholars often inquire about Jesus' intended meaning. Examines, instead, the issue of the parables'
significance within the context of the first layer of Q. Compares and contrasts the Q version with
versions found in Mark and Gospel of Thomas to isolate the distinctive features of the Q rendition.
Examines the character of the parable imagery, paying attention to Septuagintal allusions and to
evidence from the Greco-Roman world. Discusses the distinguishing features of the Q parables in
relation to other Q material. These parables were probably joined in Q because they gave hope to a
community obliged to adopt a strategy of secrecy for missionary efforts. These parables promise that as
long as the news of the kingdom is introduced, its successful growth is completely assured. © Religious
and Theological Abstracts
Cox, Claude. 1991. Job's concluding soliloquy: chh 29-31. In VII Congress of the International Organization
for Septuagint and Cognate Studies, Leuven 1989. Ed. Claude Cox, 325-339. Atlanta: Scholars Press.
------. 1991. Record of work published or in progress. Bulletin of the International Organization for Septuagint
and Cognate Studies 24: 9-13.
------. 1992. Record of Work Published or in Progress. Bulletin of the International Organization for Septuagint
and Cognate Studies 25: 11-17.
Cox, Claude E. 2000. The Armenian Version and the Text of the Old Greek Psalter. In Der Septuaginta-Psalter
und seine tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 174-247. Göttingen:
Vandenhoeck & Ruprecht.
------. 2001. Schaper's Eschatology Meets Kraus's Theology of the Psalms. In The Old Greek Psalter: Studies in
Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry. Journal for the
Study of the Old Testament. Supplement Series 332, 289-311. Sheffield: Sheffield Academic Press.
A Critical Concordance to the Septuagint Genesis, Exodus Leviticus, Deuteronomy, Joshua, Judges, 1, 2, 3, 4
Kings, 1 Chronicles, 2 Chronicles, Computer Bible 53, 54, 55, 57:1-3, 58, 60:1-2, 61:1-3, 62:1-2, 63:13, 64, 65, 66:1-3. 1998-1999. Ed. J. David Thompson and David Noel Freedman. Wooster, Ohio:
Biblical Research, Associates, Inc.
de Troyer, Kristin. 2000. The End of the Apha Text of Esther. Translation and Narrative Technique in MT 8:117, LXX 8:1-17 and AT 7:14- 41. Atlanta: Scholars Press.
De Troyer, Kristin. 1997. On crowns and diadems from kings, queens, horses and men. In IX Congress of the
International Organization for Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 355-367.
Atlanta: Scholars Press.
de Troyer, Kristin. 1995. An Oriental Beauty Parlour: an Analysis of Esther 2.8-18 in the Hebrew, the
Septuagint and the Second Greek Text. In A Feminist Companion to Esther, Judith and Susanna, 47-70.
Sheffield: Sheffield Academic Pr.
de Vinck, José M., and Leonidas C. Contos. 2000. The Psalms translated from the Greek Septuagint. Baker
Academic. Translation of the Psalms from an orthodox tradition
de Waard, Jan. 1990. Old Greek Translation Techniques and the Modern Translator. Bible Translator 41(3):
311-319. Differences between the Masoretic and Septuagint texts give insight into translation principles
used by ancient Greek translators. Principles such as making implicit information explicit, substituting
generic information for specific, using positive-negative transformations, and preferring contextual
concordance over verbal concordance affirm modern procedures. © Religious and Theological Abstracts
------. 1999. The Septuagint Proverbs as a Translational Model? Bible Translator 50: 304-313.
------. forthcoming. Some Unusual Translation Techniques Employed by the Greek Translator of Proverbs. In
Congress volume IOSCS Helsinki.
Dell'Acoua, Anna P. 1999. Il Pentateuco dei LXX testimone di istituzioni di eta tolemaica. Annali di Sciencze
Religioze 4: 171-200.
------. 1998. Innovazioni lessicali eattributi divini: una caratteristica del Giudaismo allessandrino? In La Parola
di Dio cresceva (At 12,24). Scritti in onore di C.M. Martini nel suo 70° compleanno. Ed. R. (a cura di)
Fabris. Supplementi alla Rivista Biblica 33, 87-108. Bologna: EDB.
den Hertog, Cornelius G. 1996. Drei Studien zur Übersetzungstechnik des griechischen Josuabuches. BIOSCS
29: 22-52.
Deuteronomy and Deuteronomic Literature: Festschrift C.H.W. Brekelmans. 1997. Ed. Marc Vervenne and
Johan Lust. Bibliotheca Ephemeridum theologicarum Lovaniensium 133. Leuven: Leuven University
Press/Peeters.
Diamond, A. R. Pete. 1990. Jeremiah's Confessions in the LXX and MT: A Witness to Developing Canonical
Function? Vetus Testamentum 40(1): 33-50. Tests the two-edition model of Jeremiah, usually based on
the prose passages, on the confessions, using three tables of analysis: (1) the LXX effaces prophetically
specific readings; (2) the LXX exploits generic connections to cultic laments; and (3) zero variants.
Concludes that ancient exegetes did not seek historical meaning, that the LXX represents Jeremiah as an
intercessor while the Deuteronomistic MT saw him as a second Moses, and that the existence of
multivalent readings is retrojected into the creative stages of prophetic tradition. © Religious and
Theological Abstracts
Dietrich, Walter. 1996. Die Erzahlungen von David und Goliat in I Sam 17. Z fur die Alttestamentliche
Wissenschaft 108(2): 172-191. Although seemingly artfully arranged, the great narrative in 1 Sam 17 did
not come from one source. Already the translators of the Septuagint detected problems in the text, and
they created a shorter version that is more easily harmonizable with the context. The Hebrew version
derives from two narratives - one dealing with the victory of an unknown soldier, who used a slingshot,
and the other dealing with the victory of the shepherd boy David over Goliath. The compiler of these
narratives introduced clear theological accents. The tradition history of the victory over Goliath
developed from 2 Sam 21:19, 1 Sam 21:10, and the different stages of 1 Sam 17 until it ended with
pacifistic notice in 1 Sam 17:47: The LORD does not save by sword and spear. © Religious and
Theological Abstracts
Dines, Jennifer. 1995. Imaging Creation: The Septuagint Translation of Genesis 1:2. Heythrop Journal 36(4):
439-450. Demonstrates the ingenuity of the translator in finding appropriate Greek equivalents in view
of the idiomatic nature of some of the Hebrew terms or their obscurity. With an eye to classical Greek
and other scriptural occurrences, studies specifically: (1) aorator kai akataskeuastos (tohu-wahobu):
invisible and unequipped; (2) tes abyssou (tehom): abyss/infinite void; (3) epephereto (merahepet) describing the action of the divine breath or wind above or on the waters: hover, move over, bear down
on. (Gen 1:2). © Religious and Theological Abstracts
Dion, Paul E. 1994. Deuteronomy 19:3: Prepare the Way, or Estimate the Distance? Eglise et Theologie 25(3):
333-341. Most translations of Deut 19:3 refer to preparing the road but New JPS reads You shall survey
the distances. Only LXX anticipates this option with imperative stochasai, estimate. This expression
does not render any known form of the root kwn. It reflects takken, the la imperative of takan, a verb
always used in the Bible for measuring. The LXX reading reaches back to an early stage when the verb
was spelled tkn rather than takiyn. Discusses the superiority of takken and the consequences for
understanding of the pericope by formal analysis of Deut 19:1-13. © Religious and Theological
Abstracts
Dogniez, Cécile. 1995. Bibliography of the Septuagint = Bibliographie de la Septante: (1970-1993). Leiden;
New York: Brill. A 329-page bibliography, arranged under 31 topics, including editions and
translations, language, techniques of translation, textual transmission, LXX and textual criticism of the
Hebrew Bible, LXX and Qumran, LXX and NT, and versions made from LXX.
------. 1997. Le Dieu des armées dans le Dodekapropheton: quelques remarques sur une initiative de traduction.
In IX Congress of the International Organization for Septuagint and Cognate Studies. Ed. Bernard A.
Taylor, 19-36. Atlanta: Scholars Press.
------. 1995. Pierre Giguet (1794-1883), premier traducteur français de la Septante. In Kata tous o' selon les
Septante: trente études sur la Bible grecque des Septante en hommage à Marguerite Harl. Ed. Gilles
Dorival and Olivier Munnich, 241-252. Paris: Cerf.
Dolbeau, Francois. 1997. Une citation non reconnue de Job 31:11 (LXX) dans un sermon d'Augustin. Revue des
Etudes Augustiniennes 43(2): 309-311. Argues that Augustine cites the LXX text of Job 31:11. ©
Religious and Theological Abstracts
Dorival, Gilles. 1999. Autour des titres de Psaumes. Revue des Sciences Religieuses 73(2): 164-176. All the
titles of the MT psalms can be found in the LXX. Conversely, the latter presents 21 titles which are
absent from the MT and 17 which are longer than those in the MT. Does the LXX innovate? Does it, on
the contrary, bear witness to some Hebraic text older than the MT? There is no simple answer to that
question. At times, the LXX testifies to what does seem to be the oldest recoverable Hebrew text:
Psalms 5, 9, 23, 26, 28, 47, 80, 92, 93. In other cases the LXX gives indeed the same title as the MT, but
offers the oldest Jewish interpretation which has come down to us, an interpretation which has been
given up by the rabbinical tradition, probably on account of the controversy against Christians: Ps 8, 21,
80, 83. Finally, instances of Christianized titles cannot be ruled out: Ps 65. (French). © Religious and
Theological Abstracts
------. 1991. La Bible des Septante: 70 ou 72 traducteurs? In Tradition of the Text: Studies offered to Dominique
Barthélemy in celebration of his 70th birthday. Ed. Gerard Norton and Stephen Pisano, 45-62. Freiburg
(Switzerland); Göttingen: Universitätsverlag; Vandenhoeck & Ruprecht.
------. 1995. Les phénomènes d'intertextualité dans le livre grec des Nombres. In Kata tous o' selon les Septante:
trente études sur la Bible grecque des Septante en hommage à Marguerite Harl. Ed. Gilles Dorival and
Olivier Munnich, 253-285. Paris: Cerf.
------. 1994. A propos de quelques titres des Psaumes de la Septante. In Le Psautier chez les Pères. Ed. Jean
Irigoin, Gilles Dorival, Jean Marie Auwers and et al., 21-36. Strasbourg: Centre d'Analyse et de
Documentation Patristiques.
------. 1995. Remarques sur l'originalité du livre grec des Nombres. In VIII Congress of the International
Organization for Septuagint and Cognate Studies. Ed. Leonard J. Greenspoon and et al., 89-107.
Atlanta: Scholars Press.
La double transmission du texte biblique: études d'histoire du texte offertes en hommage à Adrian Schenker.
2001. Ed. Yohanan Goldman and Christoph Uehlinger. Orbis Biblicus et Orientalis 179. Fribourg,
Suisse; Göttingen: Ed. Univ.; Vandenhoeck und Ruprecht.
Duval, Danièle. 1992. Salomon sage ou habile: Dans le Texte Massoretique et dans la Septante (1R 2,12-11,43
et 3R 2,12-11,43). Revue des Sciences Religieuses 66: 213-232.
Eaton, Margaret. 1997. The Intractable Servant of the Septuagint: Translating `ebed. Bible Translator 48(1):
114-122. Translators of the Septuagint did not apply the principle of stereotyping to `ebed but rendered
it using four different Greek nouns: doulos, paides, oikeios, and pais. In Gen 9 and Lev 25, sensitive
choice of words drew out implications within the Hebrew text, but in other places, nuances of the
Hebrew were masked. © Religious and Theological Abstracts
Ekblad, Eugene Robert. 1999. Isaiah's servant poems according to the Septuagint : an exegetical and
theological study. Leuven: Peeters.
Elliott, J. K. 1996. Manuscripts, the Codex and the Canon. Journal for the Study of the New Testament 63: 105123. Analyzes the content of the most significant MSS of the NT and identifies the major differences
between them regarding their contents and the sequences of the books they contain. One of the reasons
why the NT canon became relatively firmly fixed from an early date was that Christians used the codex.
For the OT the contents were far more fluid. Draws attention to the differences not only between the
Hebrew and Alexandrian canons but also between the often fluctuating contents of the Hebrew, Syriac,
Latin and Greek MSS of the OT. Shows how the main MSS, especially within the Greek tradition, have
affected modern printed editions of the LXX. Includes a description of how varying traditions in Latin
and Greek have influenced modern versions. © Religious and Theological Abstracts
Epstein, Marcelo. 1994. On the Original Septuagint. Bible Translator 45(3): 322-329. Ancient sources indicate
there may have been older versions of the LXX. Fifteen discrepancies between the MT, LXX and
Talmudic Hebrew manuscripts are evaluated. Origen claimed that the divine name was originally
rendered by the Hebrew tetragrammaton, not kurios. Early papyri seem to confirm this view. ©
Religious and Theological Abstracts
Evans, T.V. 2001. Verbal syntax in the Greek Pentateuch : natural Greek usage and Hebrew interference.
Oxford: Oxford University Press.
Eynikel, Erik. 1999. La lexicographie de la Septante: aspects methodologiques. Revue des Sciences Religieuses
73(2): 134-149. In the last decades the situation of LXX lexicography has changed considerably. During
170 years not a single dictionary of the LXX was produced. Now we possess several. Reflects on the
following questions: (1) Which text edition should we use as a base for our lexicon; (2) which
translation do we chose and how do we organize the sequence of translations offered; and (3) how do we
fix the meaning of the Greek words? The last question is the most important and the most difficult. In
most cases of the realia, the Greek of the LXX coincides with the use in contemporary Greek. However,
some exceptions are of the essence: the stereotyped renditions, the etymological translations, neologism
and polysemic words. In most of these cases the Greek words take the meaning of the underlying
Hebrew words. (French) © Religious and Theological Abstracts
Eynikel, Erik, and K. Hauspie. 1997. The Use of Kairos and Chronos in the Septuagint. Ephemerides
Theologicae Lovanienses 73(4): 369-385. James Barr, in his book Biblical Words for Time (1962), was
critical of several theologians who tried to distinguish between brute chronological time and the
prepared moment. John A. T. Robinson had used a distinction of this sort in his book In the End God, as
did J. Marsh in his book In the Fulness of Time, and Oscar Cullman in Christ and Time (1946). After
examining use of the words for time in Greek papyri and again in the Septuagint, there is good reason to
doubt whether Barr understood some of the distinctions that these writers had discovered. Favors the
approach to kairos and chronos taken by Delling in the articles he wrote for Theological Wordbook of
the New Testament. © Religious and Theological Abstracts
Eynikel, Erik, and Johan Lust. 1991. The Use of Deuro and Deute in the LXX : [Samuel and Kings].
Ephemerides Theologicae Lovanienses 67(1): 57-68.
------. 1991. The use of deuro and deute in the LXX. Ephemerides Theologicae Lovanienses 67(1): 57-68.
Samuel and Kings.
Faber, Riemer A. 1995. The Juridical Nuance in the NT Use of PROSOPOLEMPSIA. Westminster Theological
Journal 57(2): 299-309. Prosopolempsia is one of a few Greek words in the NT that derive from Hebrew
via the LXX. The word is used to evoke the legal connotations associated with the Hebrew expression
nasa panim. However, one should not conclude from the close association between these words that an
entire system of Jewish Greek existed in the 1st century AD. Discussion of the contexts of Acts 10:34
and Rom 2:11 suggest that prosopolempsia is used in the decidedly Christian context of God's
eschatological judgment. The link between God's final judgment and Christ's atoning sacrifice is explicit
in 1 Pet 1:17. Adaptation of prosopolempsia to the setting of the new dispensation is evidenced further
in its usage within the admonitions to Christian living in Col 3:25; Eph 6:9; and James 2:1, 9. The OT
origin of this term serves to explain its NT usage while its meaning is enhanced. © Religious and
Theological Abstracts
Fernández Marcos, Natalio. 2001. David the Adolescent: On Psalm 151. In The Old Greek Psalter: Studies in
Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry. Journal for the
Study of the Old Testament. Supplement Series 332, 205-217. Sheffield: Sheffield Academic Press.
------. 1994. Scribes and translators: Septuagint and Old Latin in the Books of Kings. Leiden; New York: Brill.
------. 2000. The Septuagint in context: introduction to the Greek version of the Bible. Trans. Wilfred G.E.
Watson. Leiden: Brill. Translation of Introducciòn a las versiones griegas de la Biblia (2nd revised and
enlarged edition).
------. 1994. The Septuagint reading of the book of Job. In The Book of Job. Ed. W. Beuken, 251-266.
Fischer, Georg. 1997. Zum Text des Jeremiabuches. Biblica 78(3): 305-328. The last 25 years have seen many
published writings expressing preference for the Greek text of Jeremiah. The reasons usually adduced
(the evidence of 4Q71; the shorter text; greater cohesion) cannot, however, demonstrate its priority.
Instead, a number of arguments (the evidence of the tradition; the ideal program; a more challenging
text) suggest that preference should rather be given to the longer and more complex Hebrew text. The
MT of Jeremiah represents to a much higher degree than does the LXX the original version of the book.
© Religious and Theological Abstracts
Flint, Peter W. 1997. The Dead Sea Psalms scrolls and the book of Psalms. Leiden: Brill.
------. 1995. The Psalms scrolls from the Judaean desert and the Septuagint Psalter. In VIII Congress of the
International Organization for Septuagint and Cognate Studies. Ed. Leonard Greenspoon and O.
Munnich, 203-217. Atlanta: Scholars Press.
------. 2000. Variant Readings of the Dead Sea Psalms Scrolls against the Massoretic Text and the Septuagint
Psalter. In Der Septuaginta-Psalter und seine tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo
Quast, 337-365. Göttingen: Vandenhoeck & Ruprecht.
For a Later Generation: the Transformation of Tradition in Israel, Early Judaism, and Early Christianity.
2000. Ed. Randal A. Argall, Beverly A. Bow and Rodney A. Werline. Harrisburg, Pa.: Trinity Press
International.
Fox, Michael V. 1996. The Strange Woman in Septuagint Proverbs. Journal of Northwest Semitic Languages
22(2): 31-44. The Septuagintal treatment of the Strange Woman in Proverbs allows insight into the early
history of interpretation of Proverbs. Different compositional levels within the LXX, with their own
approaches, can be discerned. While for the most part the LXX treats the figure as an actual adulteress,
there are some indications of allegorical interpretations, particularly in Prov 9. The promiscuous woman
was not simply identified with foreign wisdom. She was regarded as a multivalent symbol with the
potential for application to a variety of inimical realities, including bad advice, folly as such, foreign
doctrines, and alien cultures. © Religious and Theological Abstracts
Fraenkel, Detlef. 2000. Hexapla-Probleme im Psalter. In Der Septuaginta-Psalter und seine
tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 309-322. Göttingen: Vandenhoeck &
Ruprecht.
------. 1995. Übersetzungsnorm und literarische Gestaltung: Spuren individueller Übersetzungstechnik in
Exodus 25FF + 35FF. In VIII Congress of the International Organization for Septuagint and Cognate
Studies. Ed. Leonard Greenspoon and O. Munnich, 73-87. Atlanta: Scholars Press.
Francis, Giordano. 1997. Being Children of the Resurrection: Ultimate Experience and Existence in Luke-Acts.
Ultimate Reality and Meaning 20(1): 3-22. Luke retells the Jesus story; his opera (texts) need analysis as
story and discourse. These books depict a God involved with his people. Considers the implied author,
i.e., the self the real author presents to the reader and which can be constructed from the values, attitudes
and hopes his narratives embody. We become aware of his world view by how he appeals to the implied
reader, the one presupposed by the text itself. The image is the communication model: sender, message,
receiver. Luke's use of the LXX is complementary to his handling of the temple and its synagogal
extension as basic Jewish institutions and symbols. He shows that God acts through Jesus in accordance
with the established procedures of his evolving relationship with Israel. The LXX and temple interpret
the life, ministry, and destiny of Jesus and vice versa. Luke's narrative art and rhetoric blend the God
imaged through these religious institutions with the story of Jesus. © Religious and Theological
Abstracts
Freund, Richard A. 1990. From Kings to Archons: Jewish Political Ethics and Kingship Passages in the LXX.
Scandinavian Journal of the Old Testament 4(2): 58-72. Addresses Jewish political ethics and
differences between the kingship passages in MT and LXX versions including: (1) The Greek arch n is
used by LXX (especially in the Pentateuch) to distinguish the future sovereign ruler of the Israelites; for
non-Israelite kings, basil us is used. The MT version generally uses melech (king) and may indicate a
political accommodation made by the LXX translator to the political reality of the times. (2) The
political apologetic apparent in LXX is based in part upon the real state of the Jewish polity in the
Hellenistic era and is reflected in other texts of the period. © Religious and Theological Abstracts
------. 1991. Lying and Deception in the Biblical and Post-Biblical Judaic Tradition. Scandinavian Journal of
the Old Testament 5(1): 45-61. Similar to the MT version of Genesis, the LXX and other Hellenistic
Jewish literature present varying perspectives on lying and deception. The LXX accepts the existence of
lying and deception by Patriarchs and only minimally downplays the majority of the lying and deception
terminology. Philo has a different view, eliminating most of the lying and deception from his patriarchal
figures and disassociating them from this behavior. Josephus represents middle ground; he does not
idealize the Patriarchs and their lies nor include all the lies of Genesis. Many key deceptions and lies
have been omitted or minimized in an attempt to present a more idealistic but still realistic picture of the
Patriarchs and their families. © Religious and Theological Abstracts
Fürst, Alfons. 1994. Kürbis oder Efeu? Zur Ubersetzung von Jona 4:6 in der Septuaginta und bei Hieronymus.
Biblische Notizen 72: 12-19.
------. 1994. Veritas Latina. Augustins Haltung gegenuber Hieronymus' Bibelubersetzungen (Augustine's
Attitude toward Jerome's Bible Translation). Revue des Etudes Augustiniennes 40(1): 105-126. Offers an
analysis of the passages of Augustine's letters 28,2 and 71, 3-6, in which Augustine formulates his
objections to Jerome's Bible translations. Jerome translated the book of Job twice, once from the Greek,
and once from the original Hebrew. Augustine suggested to Jerome that he should translate from the
LXX. Augustine's concerns were pastoral; the LXX was the accepted church version. Jerome's concerns
were critical. While praising Jerome's translations, Augustine suggests that he produce an accurate Latin
translation from the LXX, since the existing Latin translations are unreliable. © Religious and
Theological Abstracts
Gentry, P.J. 2001. The Greek Psalter and the kaige Tradition: Methodological Questions. In The Old Greek
Psalter: Studies in Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry.
Journal for the Study of the Old Testament. Supplement Series 332, 74-97. Sheffield: Sheffield
Academic Press.
Gentry, Peter John. 1995. The asterisked materials in the Greek Job. Atlanta, Ga.: Scholars Press.
------. 1998. The place of Theodotion-Job in the textual history of the Septuagint. In Origen's Hexapla and
fragments. Ed. A. Salvesen, 199-230. Tübingen: J.C.B. Mohr.
Giese, Ronald L., Jr. 1993. Compassion for the Lowly in Septuagint Proverbs. Journal for the Study of
Pseudepigrapha 11: 109-117. The Septuagint translator(s) of Proverbs reveals a great compassion for
the poor and lowly. This is accomplished by deliberate lexical alteration (Prov 10:15), supplying
additional parts of speech (Prov 3:27), adding whole clauses (Prov 13:11, Prov 17:5, Prov 28:22),
extending the intent of one clause into the next (Prov 22:9, Prov 14:21), and vocalizing consonants
differently than intended by the Hebrew author (Prov 19:7). In all these instances the changes in the
Greek reflect the translator's view of the poor and not a different Hebrew Vorlage from the MT. ©
Religious and Theological Abstracts
------. 1993. Dualism in the LXX of Prov 2:17: A Case Study in the LXX as Revisionary Translation. Journal of
the Evangelical Theological Society 36(3): 289-295. Study of this text reveals a pattern typical of the
LXX of qualifying the Hebrew. Occasionally an LXX reading may reflect an alternative Hebrew vorlage
but usually (as here) the alterations are tendentious. © Religious and Theological Abstracts
------. 1992. Qualifying Wealth in the Septuagint of Proverbs. Journal of Biblical Literature 111(3): 409-425.
Although the LXX Proverbs is a fairly accurate representation of the underlying Hebrew, the translator
repeatedly alters proverbs concerning the economic and social benefits wisdom confers upon faithful
Jews. Some alterations merely make the original sense more explicit. Others transform the verse
entirely, generally to remove any misunderstanding: Wisdom produces wealth, but wealth does not
always presume wisdom. Discusses at length 3:9; 10:22; 13:11; 14:23, 24; 17:8; 21:20; and 23:4. The
most significant alterations lie in the area of psychological encouragement to the poor to remain within
the Jewish tradition. © Religious and Theological Abstracts
------. 1992. Strength through Wisdom and the Bee in LXX-Prov 6,8. Biblica 73(3): 404-411. Bees have
symbolized organization, intelligence, and industry in a variety of classical literatures. But the bee is not
praised in the Hebrew OT. It is, however, in one verse in the LXX Prov 6:8, for which there is no known
Hebrew tradition. The translator borrowed a gnomic illustration to further not the urgency of the work
ethic in the Hebrew context but his own association of wisdom, an invisible attribute readily available to
all persons, with the visible attributes of material accumulation or social standing. There are, then, two
methods to achieve fame and fortune. On the one hand disregard for righteousness will often result in
worldly gain. The Hebrew text affirms that the pursuit of wisdom is not to be viewed as a selfimpoverishing process, but rather one that will result in equal, even greater, and more secure
advancement. The LXX has taken these two paths to prosperity and contrasted them to a greater extent
than the Hebrew tradition, making more explicit the thought that the weak or poor wise person will
actually supplant the rich yet ungodly. © Religious and Theological Abstracts
Goldenberg, Robert. 1997. The Septuagint Ban on Cursing the Gods. Journal for the Study of Judaism 28(4):
381-389. The Covenant Code (Exod 21-31) lays down the prohibition Do not curse elohim. This rule has
almost invariably been taken to ban either blasphemy or insult to judges. But the LXX instructs Do not
speak ill of gods. Philo and Josephus cite this LXX passage, but elsewhere speak harsh polemics against
Gentile beliefs and practices. One wonders whether these citations were meant as more than wishful
thinking or propaganda. The LXX presents here an early example of Jewish community-relations
publicity, a short-lived project, probably centered in Alexandria, aimed at convincing Gentiles that Jews
are friendly people who seek to get along with everyone and possibly at convincing Jews that they
should indeed behave in this fashion. © Religious and Theological Abstracts
Goldman, Yohanan A. P. 1995. Crispations theologiques et accidents textuels dans le TM de Jeremie 2
(Theological Considerations and Textual Accidents in the MT of Jer 2). Biblica 76(1): 25-52.
Theological considerations and textual accidents may have influenced the MT of Jer 2. Shows that the
LXX version of Jeremiah should not be underestimated as a witness to the earliest available text, even
where this Greek text itself witnesses to later reworking. Any conjecture in textual criticism is valid only
insofar as it can explain the extant witnesses to a text, and the solutions proposed here suggest that it is
possible to discern where MT has undergone modifications which have deformed the original meaning
of some of the oracles. © Religious and Theological Abstracts
Gordon, Robert P. 1992. The problem of haplography in 1 and 2 Samuel. In Septuagint, scrolls and cognate
writings. Ed. George J. Brooke and Barnabas Lindars, 131-158. Atlanta: Scholars Press.
------. 1993. The Variable Wisdom of Abel: The MT and Versions at 2 Samuel XX 18-19. Vetus Testamentum
43(2): 215-226. Examines the MT of 2 Sam 20:18-19 and the LXX, Aramaic and Syriac versions of it.
The latter two are midrashic and "narrative analogy" efforts to resolve the difference between the MT
and the LXX. The MT is intelligible. The woman at the city of Abel is saying that her city is at peace
with the faithful of Israel, not with rebel types like Sheba. So an emandation of the MT to agree with the
LXX's alternative reading, referring to Dan and omission, is a questionable solution to the "problem" of
2 Sam 20. Yet we take note of both readings. © Religious and Theological Abstracts
Gosling, Frank A. 1998. An Unsafe Investigation of Job 19:25. Journal of Northwest Semitic Languages 24(2):
157-166. Considers the nature of the Septuagint's rendering of Job 19:25 and tries to establish the
character of its exegesis. Considers the difficult question of the Hebrew Vorlage of the LXX of Job and
concludes that the Greek translator had a Hebrew text which was very similar to that of the MT.
Establishes the Septuagint's exegesis by means of a commentary in which the text of the Septuagint is
considered on a verse by verse basis. The Hebrew Vorlage is thus reconstructed and considered in detail.
From this commentary on the Greek text and its variants concludes that the translator had a deeper
knowledge of Hebrew than has formerly been supposed. © Religious and Theological Abstracts
Gow, Murray D. 1990. Ruth quoque - A Coquette? (Ruth 4:5). Tyndale Bulletin 41(2): 302-311. Discusses two
portions of Ruth 4:5: the phrase `and from Ruth the Moabitess,' and the problem reading `I acquire'
(Kethibh) and `you acquire' (Qere). The syntax is problematical in that normally the verb qanah requires
an object. Notes major proposals to resolve the problem. The most important clues are the reading of the
LXX and the variant reading of the qere which does have modest Hebrew ms. support. It accounts best
for the reading of the LXX and supplies an object for the verb and makes unnecessary any emendation
earlier in the verse. It is also possible that the LXX has influenced the Vulgate reading Ruth quoque. ©
Religious and Theological Abstracts
Grabbe, Lester L. 1992. The Translation Technique of the Greek Minor Versions: Translations or Revisions. In
Septuagint, Scrolls and Cognate Writings. Ed. George J. Brooke and Barnabas Lindars, 505-556.
Atlanta: Scholars Press.
A Greek-English lexicon of the Septuagint. 2000. Vol. 33. Ed. Johan Lust, Erik Eynikel and K. Hauspie.
Stuttgart: Deutsche Bibelgesellschaft. A revised edition of the lexicon is near completion, according to
BIOSCS
A Greek-English lexicon of the Septuagint: (twelve prophets). 1993. Ed. Takamitsu Muraoka. Louvain: Peeters.
Muraoka are working on a project which incorporates data from the Pentateuch into the lexicon.
Genesis, Exodus, Leviticus and Numbers are complete.
Greenspoon, Leonard J. 1995. The IOSCS at 25 years. In VIII Congress of the International Organization for
Septuagint and Cognate Studies. Ed. Leonard Greenspoon and O. Munnich, 171-181. Atlanta: Scholars
Press.
------. 1991. It's all Greek to me: the Septuagint in modern English versions of the Bible. In VII Congress of the
International Organization for Septuagint and Cognate Studies, Leuven 1989. Ed. Claude Cox, 1-21.
Atlanta: Scholars Press. NIV, Living Bible, Today's English Version/Good News Bible, NAB, NEB
Grelot, Pierre. 1995. Daniel VI dans la Septante. In Kata tous o' selon les Septante: trente études sur la Bible
grecque des Septante en hommage à Marguerite Harl. Ed. Gilles Dorival and Olivier Munnich, 103118. Paris: Cerf.
Grossfeld, B. Targum Neofiti I: Commentary to Genesis Including Full Rabbinic Parallells. New York: Sepher
Hermon Press; Hanhart.
Guinot, Jean Noel. 1995. Théodoret de Cyr: une lecture critique de la Septante. In Kata tous o' selon les
Septante: trente études sur la Bible grecque des Septante en hommage à Marguerite Harl. Ed. Gilles
Dorival and Olivier Munnich, 393-407. Paris: Cerf.
Gzella, Holger. 2001. Das Kalb und das Einhorn. Endzeittheophanie und Messianismus in der SeptuagintaFassung von Ps 29 (28). In Der Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed. Erich
Zenger. Herders biblische Studien Bd. 32, 257-290. Göttingen: Herder.
------. 2001. Die Wiege des griechischen David. Die Diskussion um die Entstehung des Septuaginta-Psalters in
der neueren Forschung. In Der Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed. Erich
Zenger. Herders biblische Studien Bd. 32, 19-47. Göttingen: Herder.
Haber, Heriberto. 1996. The LXX and the Bible. Jewish Bible Quarterly 24(4): 260-261. In a previous study,
noted main differences between the MT and LXX in Genesis. In Genesis, at least, the LXX translation is
scrupulously word-by-word; it disregards rules of Greek grammar, to adhere to the Hebrew original text.
Because of this fidelity of the LXX to the MT, we can conclude that in several passages where the Greek
translation evidently differs from the MT, it may be that the translators had a different Hebrew original
text. © Religious and Theological Abstracts
Hagedorn, Ursula, and Dieter Hagedorn. 1991. Nachlese zu den Fragmenten der jüngeren griechischen
Übersetzer des Buches Hiob. Göttingen: Vandenhoeck & Ruprecht.
Hanhart, Robert. 1990. Der Prophet, die Septuaginta und Platon. Neue Zeitschrift für systematische Theologie
und Religionsphilosophie 32(2): 113-114. Mic 6:8.
------. 1994. Textgeschichtliche Probleme der LXX von ihrer Entstehung bis Origenes. In Die Septuaginta
zwischen Judentum und Christentum. Ed. Martin Hengel and Anna Maria Schwemer, 1-19. Tübingen:
J.C.B. Mohr.
------. 1992. The translation of the Septuagint in light of earlier tradition and subsequent influences. In
Septuagint, scrolls and cognate writings. Ed. George J. Brooke and Barnabas Lindars, 339-379. Atlanta:
Scholars Press.
------. 1993. Ursprünglicher Septuagintatext und lukianische Rezension des 2 Esrabuches im Verhältnis zur
Textform der Vetus Latina. In Philologia sacra, vol 1: Altes und Neues Testament: Biblische und
patristische Studien für Hermann J Frede und Walter Thiele zu ihrem siebzigsten Geburtstag. Ed. Roger
Gryson, 90-115. Freiburg: Herder.
------. 1994. Die Übersetzung der Septuaginta im Licht ihr vorgegebener und auf ihr gründender Tradition. In
Language, theology, and the Bible. Ed. Sameul E. Balentine and John Barton, 81-112. Oxford:
Clarendon.
Hanhart, Robert, and Reinhard Gregor Kratz. 1999. Studien zur Septuaginta und zum hellenistischen Judentum.
Tübingen: J.C.B. Mohr.
Hanson, Anthony T. 1992. The treatment in the LXX of the theme of seeing God. In Septuagint, scrolls and
cognate writings. Ed. George J. Brooke and Barnabas Lindars, 557-568. Atlanta: Scholars Press.
Harl, Marguerite. 1993. Le grand cantique de Moïse en Deutéronome 32: quelques traits originaux de la version
grecque des Septante. In Rashi 1040-1990: hommage à Ephraïm E Urbach: IVe Congrès Européen des
Etudes juives. Ed. Gabrielle Sed-Rajna, 183-201. Paris: Cerf.
------. 1992. La langue de Japhet: quinze études sur la Septante et le grec des chrétiens. Paris: Cerf.
------. 1995. L'originalité lexicale de la version grecque du Deutéronome (LXX) et la "paraphrase" de Flavius
Josèphe (AJ IV 176-331). In VIII Congress of the International Organization for Septuagint and
Cognate Studies. Ed. Leonard Greenspoon and O. Munnich, 1-20. Atlanta: Scholars Press.
------. 1999. L'usage des commentaires patristiques pour l'etude de la Septante (The Use of Patristic
Commentaries for the Study of the Septuagint). Revue des Sciences Religieuses 73(2): 183-201. Study of
ancient Christian quotations and consultation of patristic commentaries can be useful for philological
study of the LXX, if one recognizes the hermeneutical presuppositions of the Fathers. The quotations
show the type of redactional details in the Greek text that may be at the basis of important interpretations
(the preposition in Zeph 3:8 and Joel 2:28, the Hebrew calque in Hab 2:3). The continuous
commentaries offer a basic reading of the book according to the Greek. They reveal the composition of
the book, bringing out a division of pericopes and verses often different from that of the Hebrew text.
The early exegetes propose lexical glosses and suggest possible interpretation for difficult or ambiguous
passages. (French) © Religious and Theological Abstracts
------. 1991. Le péché irrémissible de l'idolâtre arrogant: Dt 29,19-20 dans la Septante et chez d'autres témoins.
In Tradition of the Text: Studies offered to Dominique Barthélemy in celebration of his 70th birthday.
Ed. Gerard Norton and Stephen Pisano, 63-78. Freiburg (Switzerland); Göttingen: Universitätsverlag;
Vandenhoeck & Ruprecht.
------. 1990. La place de la Septante dans les études bibliques. Etudes Théologiques et Religieuses 65(2): 161169.
------. 1991. Le renouvellement du lexique des "Septant" d'après le témoignage des recensions, révisions et
commentaires grecs anciens. In VII Congress of the International Organization for Septuagint and
Cognate Studies, Leuven 1989. Ed. Claude Cox, 239-259. Atlanta: Scholars Press.
------. 1992. La Septante et la pluralité textuelle des Ecritures: le témoignage des Pères grecs. In Naissance de la
méthode critique. Ed. Françoise Laplanche, Jean Robert Armogathe, Christoph Theobald and Bernard
Montagnes, 231-243. Paris: Cerf.
------. 1993. La "Bible d'Alexandrie" et les etudes sur la Septante: Reflexions sur une premiere experience.
Vigiliae Christianae 47(4): 313-340. The completion of the annotated French translation of the
Pentateuch from the Septuagint in La Bible d'Alexandrie (1986- 1993) provides the occasion for a
review of the enterprise dealing with five questions: (1) the stylistic problem (the level of language); (2)
the textual problem (the different textual forms of the Septuagint); (3) the semantic problem of word
meanings (is a lexicon of the Septuagint possible?); (4) the comparison of the Septuagint with the
Massoretic Text; (5) the Septuagint in relation to Hellenistic Judaism and Christian interpretation. ©
Religious and Theological Abstracts
Harrelson, Walter. 1990. Textual and Translation Problems in the Book of Esther. Perspectives in Religious
Studies 17(3): 197-208. Provides a summary statement about the texts of Esther, largely dependent on
the recent edition in the Gottingen Septuagint, ed., R. Hanhart. Considers textual and translation
questions raised by the Hebrew and Greek editions. Deals with the issue of how best to present the
Hebrew and Greek form of Esther in contemporary editions of the Bible. The NRSV properly followed
the NEB, TEV and French ecumenical translation in translating the entirety of Greek Esther, with little
conforming to the Hebrew text. © Religious and Theological Abstracts
Hayeon, K. forthcoming. The Background of the Translators of the Greek Pentateuch Translation.
Heath, Dale E. 1997. The Orthodox Septuagint: sequel to the Scripture of St. Paul. Lake City, Fla.: Dale E.
Heath.
------. 1994. The scripture of St. Paul: the Septuagint. Lake City, Fla.: Heath. Subtitle from cover: A brief
introduction to the most influential version of Old Testament scripture ever published. Literary history
of the Septuagint -- 2 Timothy 3:16--which version of scripture? -- The Septuagint illustrated -- The
intention of 2 Timothy 3:16 -- First-century use of the Septuagint -- Isaiah's Almah in early Christianity
-- Melchizedek: king of righteousness -- Historical and literary canonization of Old Testament
scriptures.
Hebrew Bible/Old Testament: the History of Its Interpretation, Volume 1: From the Beginnings to the Middle
Ages (Until 1300), Part 1: Antiquity. 1996. Ed. Magne Saebo. Göttingen: Vandenhoeck & Ruprecht.
Helsinki perspectives on the translation technique of the Septuagint. Proceedings of the IOSCS Congress in
Helsinki, 1999. 2002. Ed. Raija Sollamo and Seppo Sipilä. Schriften der Finnischen Exegetischen
Gesellschaft, 82. Tübingen: Vandenhoeck & Ruprecht.
Hendel, Ronald S. 1999. On the Text-Critical Value of Septuagint Genesis: A Reply to Rösel. BIOSCS 32: 3134.
Hengel, Martin. 1992. Die Septuaginta als von den Christen beanspruchte Schriftensammlung bei Justin und
den Vätern vor Origines. In Jews and Christians: the parting of the ways AD 70 to 135. Ed. James D.G.
Dunn, 39-84. Tübingen: J.C.B. Mohr. Aquila.
Hengel, Martin, and Roland Deines. 1992. Die Septuaginta als "christliche Schriftensammlung" und das
Problem ihres Kanons. In Verbindliches Zeugnis, Bd 1: Kanon - Schrift - Tradition. Ed. Wolfhart
Pannenberg and Theodor Schneider, 34-127. Freiburg; Göttingen: Herder; Vandenhoeck & Ruprecht.
------. 1994. Die Septuaginta als "christliche Schriftensammlung," ihre Vorgeschichte und das Problem ihres
Kanons. In Die Septuaginta zwischen Judentum und Christentum. Ed. Martin Hengel and Anna Maria
Schwemer, 182-284. Tübingen: J.C.B. Mohr. Previously published in part as "Die Septuaginta als von
den Christen beanspruchte Schriftensammlung bei Justin und den Vätern vor Origenes" in Jews and
Christians: the parting of the ways, ed by J D G Dunn, 1992, pp 39-84. Previously published in
Verbindliches Zeugnis I: Kanon - Schrift - Tradition, ed by W Pannenberg and T Schneider, 1992, pp
34-127.
Herbert, Edward D. 1997. 4QSama and its relationship to the LXX: an exploration in stemmatological analysis.
In IX Congress of the International Organization for Septuagint and Cognate Studies. Ed. Bernard A.
Taylor, 37-55. Atlanta: Scholars Press.
Hertog, Cornelis G. den. 1996. Drei Studien zur Ubersetzungstechnik des griechischen Josuabuches. Bulletin of
the International Organization for Septuagint and Cognate Studies 29: 22-52.
Hiebert, Robert J.V. 2001. Syriac Biblical Textual History and the Greek Psalter. In The Old Greek Psalter:
Studies in Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry. Journal
for the Study of the Old Testament. Supplement Series 332, 178-204. Sheffield: Sheffield Academic
Press.
------. 2001. Translating a Translation: the Septuagint of Genesis and the New English Translation Septuagint
Project. In X Congress of the International Organization for Septuagint and Cognate Studies, Oslo
1998. Ed. Bernard A. Taylor. Atlanta: Society of Biblical Literature.
------. 2000. Translation Technique in LXX Genesis and Its Implications for the NETS Version. BIOSCS 33: 7693.
------. 2000. The 'Syrohexaplaric' Psalter: Its Text and Textual History. In Der Septuaginta-Psalter und seine
tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 123-146. Göttingen: Vandenhoeck &
Ruprecht.
Hofius, Otfried. 1997. Der Psalter als Zeuge des Evangeliums: die Verwendung der Septuaginta-Psalmen in den
ersten beiden Hauptteilen des Römerbriefes. In Theologische Probleme der Septuaginta und der
hellenistischen Hermeneutik. Ed. Henning Reventlow, Graf, 72-90. Gütersloh, Germany: Chr
Kaiser/Gütersloher.
------. 1992. Zur Septuaginta-ubersetzung von Jes 52, 13b. Z fur die Alttestamentliche Wissenschaft 104(1): 107110. The text-critical apparatus in the last two editions of the Hebrew Bible errs in suggesting that the
word yrwm has no corresponding word in the LXX. The Greek translator rendered two Hebrew
synonyms by one word. © Religious and Theological Abstracts
Hollenback, George M. 1998. The Value of Pi and the Circumference of the Molten Sea in 3 Kingdoms 7:10.
Biblica 79(3): 409-412. The dimensions of the molten sea, the huge vessel fabricated for Solomon's
temple, are given in 1 Kgs 7:23,26 (MT) and 3 Kingdoms 7:10,12 (LXX). All measurements of the MT
correspond exactly to those of the LXX except one, the circumference. The MT gives 30 cubits and the
LXX 33 cubits. It seems probable that the MT used the value attributed to pi by the Old Babylonian
(pi=3), whereas the LXX may have known the more accurate value discovered by Archimedes and
presumably known in Alexandria (pi = more or less 3 1/7). © Religious and Theological Abstracts
Holman, Jan. 1992. Psalm 139 (TM) and Psalm 138 (LXX): a semiotic comparison. In Goldene Apfel in
silbernen Schalen. Ed. Klaus D. Schunck and Matthias Augustin, 113-121. Frankfurt am Main: Peter
Lang.
------. 1990. Semiotic analysis of Psalm cxxxviii (LXX). In In Quest of the Past: Studies on Israelite Religion,
Literature and Prophetism. Ed. Adam S. van der Woude, 84-100. Leiden: Brill.
Horn, Jürgen. 2000. Die koptische (sahidische) Überlieferung des alttestamentlichen Psalmenbuches - Versuch
einer Gruppierung der Textzeugen für die Herstellung desTextes. In Der Septuaginta-Psalter und seine
tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 97-106. Göttingen: Vandenhoeck &
Ruprecht.
Hossfeld, Frank-Lothar. 2001. Akzentsetzungen der Septuaginta im vierten psalmenbuch. Ps 90-106 (Ps 89-105
bzw. 106 LXX). In Der Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed. Erich Zenger.
Herders biblische Studien Bd. 32, 163-169. Göttingen: Herder.
Hough, Michael. 1993. The Problem of Exegesis: A Reflection from an Historical Perspective. Melanesian
Journal of Theology 9(1): 7-21. Surveys exegetical methods as revealed in the Hebrew OT, the Greek
Septuagint, Qumran, and rabbinic literature. Understanding of what Scripture says was varied, and this
influenced the process of exegesis. Today's exegesis will again be different from the biblical perspective.
© Religious and Theological Abstracts
The Interpretation of Scripture in Early Judaism and Christianity: Studies in Language and Tradition. 2000.
Ed. Craig A. Evans. Journal for the Study of the Pseudepigrapha. Supplement Series 33 and Studies in
Scripture in Early Judaism and Christianity 7. Sheffield: Sheffield Academic Press.
Interpretation of the Bible. 1998. Ed. J. Kracovec. Liubljana; Sheffield: Slovenska akademija znanosti in
umetnosti; Academic Press.
Irigoin, Jean. 1995. Le psaume 26 dans la Septante: étude de composition rythmique. In Kata tous o' selon les
Septante: trente études sur la Bible grecque des Septante en hommage à Marguerite Harl. Ed. Gilles
Dorival and Olivier Munnich, 287-297. Paris: Cerf.
The Isaiah Workshop (De Jesaja Werkplaats). 2000. Ed. Hendrik Jan Bosman, Harm van Grol and et al.
Oudtestamentische Studiën 43. Leiden: Brill.
IX Congress of the International Organization for Septuagint and Cognate Studies: Cambridge, 1995. 1997. Ed.
Bernard A. Taylor. Septuagint and Cognate Studies Series, 45, xiv,452. Atlanta: Scholars Press. The
Lucianic text and the MT in 1 Reigns, B Taylor. Le Dieu des armées dans le Dodekapropheton:
quelques remarques sur une initiative de traduction, C Dogniez. 4QSama and its relationship to the
LXX: an exploration in stemmatological analysis, E Herbert. The LXX translator of Deuteronomy, J
Wevers. Observations on the Greek translation of the book of Zechariah, M Cimosa. The translator of
the Greek Numbers, A Voitila. The Old Latin of Chronicles between the Greek and the Hebrew, N
Fernández Marcos. Two curious passages in the Peshitta of Wisdom, M Weitzman. The second book of
Ezra and the "kaige group", T Janz. Jéroboam et la division du royaume dans le texte massorétique et la
Septante ancienne, A Schenker. A new English translation of the Septuagint, A Pietersma. The kaige
group and the Septuagint book of Psalms, S Olofsson. And I shall hang him on a lofty mountain: Ezek
17:22-24 and messianism in the Septuagint, J Lust. Collecting data for a new edition of the fragments of
the Hexapla, G Norton. Doulos and pais as translations of BD: lexical equivalences and conceptual
transformations, B Wright. Mystère et disparition de Dan: de la Septante à l'Apocalypse, P Lefebvre.
Aspects of the relationship between the Septuagint versions of Proverbs and Job, J Cook. John
Chrysostom and the book of Joshua, S Sipilä. On crowns and diadems from kings, queens, horses and
men, K De Troyer. The alpha-text of Esther: its character and relationship to the Masoretic text, K
Jobes. The book of Chronicles in Josephus' Jewish Antiquities, V Spottorno. Accumulation de eoti dans
l'Ecclésiaste: brouillage du sens ou force rhétorique?, F Vinel. On the relationship between Mekhilta de
Rabbi Ishmael and Septuagint Exodus 12-23, D Büchner. A descriptive feature of the Greek Sirach: the
effect instead of the cause, A Minissale.
Jarick, John. 1995. Theodore of Mopsuestia and the text of Ecclesiastes. In VIII Congress of the International
Organization for Septuagint and Cognate Studies. Ed. Leonard J. Greenspoon and Olivier Munnich,
367-385. Atlanta: Scholars Press.
Jastram, Nathan. 1998. A Comparison of Two Proto-Samaritan Texts from Qumran: 4QpaleoExodm and
4QNumb. Dead Sea Discoveries 5(3): 264-289. A study of 4QpaleoExodm and 4QNumb suggests there
was a time when the traditions behind the major texts shared a common origin. The Palestinian tradition
behind the Qumran materials, Samaritan Pentateuch, and LXX split off from the tradition behind the
MT. Before the major interpolations of the Proto-Samaritan tradition were added, the LXX split off and
began to develop its own unique secondary readings. The traditions behind the Samaritan Pentateuch
and the Proto-Samaritan texts at Qumran split apart, and both traditions made their own additional
interpolations. © Religious and Theological Abstracts
Jay, Pierre. 1995. Jérôme et la Septante origénienne. In Origeniana sexta. Ed. Gilles Dorival and et al., 203-214.
Jenkins, R. G. 1995. Sunnia and Fretela Revisited: Reflections on the Hexaplaric Psalter. In VIII Congress of
the International Organization for Septuagint and Cognate Studies. Ed. Leonard J. Greenspoon and
Oliver Munnich, 219-32. Atlanta: Scholars Press.
------. 1993. Translating the Scriptures: Reflections on Ancient Precedent. Australian Biblical Review 41: 1-17.
The enormous task of translating the Hebrew Scriptures or the NT was often attempted. These initial
translations into various languages were often systematically revised, and sometimes became the basis
for secondary translating activity. Referring to the Greek translation of the OT, the LXX, discusses
aspects of this tradition of translating and revising, anticipating that such reflections will throw light on
the religious thought which gave rise to it and the settings in which it was carried out. © Religious and
Theological Abstracts
Jenner, Konrad D. 2000. Syrohexaplarische und proto-syrohexaplarische Zitate in syrischen Quellen außer den
individuellen Exemplaren des syrohexaplarischen Psalters. In Der Septuaginta-Psalter und seine
tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 147-173. Göttingen: Vandenhoeck &
Ruprecht.
Jeppesen, Knud. 1995. Biblia Hebraica - et Septuaginta. Dansk Teologisk Tidsskrift 58(4): 256-266. Reviews
and discusses M. Muller's Kirkens forste Bibel: Hebraica sive Graeca veritas? (1994). This book
contains an excellent rendering of the history of the Septuagint, beginning with the Aristeas letter and
ending with Augustine. Discusses whether the LXX, and not the MT, ought to be the text translated in
an authorized Christian version of the OT. The Greek text should play as important a part in biblical
theology as does the Hebrew. Reacts negatively to the first mentioned problem, but positively to the
other. (Danish) © Religious and Theological Abstracts
------. 1996. Biblia Hebraica--et Septuaginta: A Response to Mogens Müller. Scandinavian Journal of the Old
Testament 10(2): 271-281. Response to Muller's The First Bible of the Church: A Plea for the
Septuagint, 1996.
Jobes, Karen H. 1996. The Alpha-Text of Esther: Its Character and Relationship to the Masoretic Text. Atlanta:
Scholars Press. J. has developed a computer assisted method of profiling translation technique.
------. 1997. The Alpha-Text of Esther. Its Character and Relationship to the Masoretic Text. In IX Congress of
the International Organization for Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 369-79.
Atlanta: Scholars Press.
------. 1995. A Comparative Syntactic Analysis of the Greek Versions of Daniel: A Test Case for a New
Methodology. Bulletin of the International Organization for Septuagint and Cognate Studies 28: 19-41.
------. 1998. How an Assassination Changed the Greek Text of Esther. ZAW 110(1): 75-78.
Jobes, Karen H., and Moisés Silva. 2000. Invitation to the Septuagint. Grand Rapids: Baker Academic.
Jonas, Naoum, Ambakoum, Sophonie, traduction du texte grec de la Septante. 1999. Ed. Marguerite Harl. Paris:
Éditions du Cerf. avec la collaboration de Roselyne Dupont-Roc
Jones, David Clyde. 1990. A Note on the LXX of Malachi 2:16. Journal of Biblical Literature 109(4): 683-685.
The LXX version of Mal 2:16 found in Aleph, B, A, and Q supports the repointing of the Massoretic
text to read the perfect as a participle and the infinitive construct as an infinitive absolute. This requires
the translation, "If you divorce out of hatred, ...," rather than, "If you hate, divorce!" Thus, both the LXX
and the MT oppose divorce. © Religious and Theological Abstracts
Jones, Floyd. 1994 1991. The Septuagint: (a critical analysis). Collingswood, N.J.: Bible For Today. Reprint.
Originally published: Houston, Tex.: Floyd Jones Ministries, 1991. Includes bibliographical references
and indexes. The history of the LXX -- The status of the LXX -- The authenticity of the LXX -- The
LXX versus God's promise.
Joosten, Jan. 1996. Elaborate Similes - Hebrew and Greek: A Study in Septuagint Translation Technique.
Biblica 77(2): 227-236. The imaginative, down-to-earth, language of the OT abounds in illustrations and
comparisons of all sorts. In poetry, in particular, and in the record of direct speech, but occasionally also
in narrative, the author will drive home a point, enliven the discourse or simply embellish the style by
bringing a comparison from nature or life. A frequent figure of speech is the elaborate simile, a quasiproverbial comparison expressed by a complete sentence and which excludes simple similes. Elaborate
similes tend to be expressed by specific syntactic structures, and make up a corpus for studying a crosssection of the Septuagint's translation technique. Treats the way this figure of speech was translated
from Hebrew into Greek. The focus is primarily on the translational process, while the implications for
the relative and absolute chronology of the LXX will be touched upon. Limits the investigation to the
books of the Hebrew canon and their Greek translations. © Religious and Theological Abstracts
------. 2000. Une théologie de la Septante? Reflections méthodologiques sur l'intepretation de la version
grecque. Revue de Théologie et Philosophie 132: 31-46.
Kata tous o' selon les Septante: trente études sur la Bible grecque des Septante en hommage à Marguerite Harl.
1995. Ed. Gilles Dorival and Olivier Munnich, 539. Paris: Cerf. Du temple à la synagogue: essai
d'interprétation des premiers targumismes de la Septante, B Barc. Les traditions anciennes de division
du texte biblique de la Torah, D Barthélemy. Les documents placés dans une jarre: texte court et texte
long de Jr 32 (LXX 39), P Bogaert. De l'originalité d'Esdras A', A Canessa. Daniel VI dans la Septante,
P Grelot. La reanimación del hijo de la Sunamita en el texto antioqueno, N Fernández Marcos. Flavius
Josèphe et la Septante des Juges, P Harlé. La tradition des "révisions juives" au Moyen Age: les
fragments hébraïques de la Geniza du Caire, N De Lange. Les nomina sacra dans les versions grecques
de Daniel et leurs suppléments deutérocanoniques, O Munnich. L'inspiration des Septante et le pouvoir
scripturaire, C Perrot. Le texte antiochien du livre des Lamentations: tradition écrite, traditions orales, I
Assan-Dhote. Vocabulaire de la législation ptolémaïque: problème du sens de dikaiôma dans le
Pentateuque, H Cadell. Les mots de la lapidation dans la Bible, M Casevitz. Pierre Giguet (1794-1883),
premier traducteur français de la Septante, C Dogniez. Les phénomènes d'intertextualité dans le livre
grec des Nombres, G Dorival. Le psaume 26 dans la Septante: étude de composition rythmique, J
Irigoin. Les mots de la Septante ont-ils trois dimensions?: Phosteres eis archas (Gn 1,16), P Lefebvre. La
"tâche du traducteur" de Josué/Jésus, J Moatti-Fine. La composition de Matthieu inscrite dans dix
prophéties de la Bible grecque, C Amphoux. L'utilisation gnostique du centon biblique cité en 1
Corinthiens 2,9, J Dubois. Testimonia christologiques et pédagogie monastique: la notion de prophétie
chez Nil d'Ancyre, M Guérard. Théodoret de Cyr: une lecture critique de la Septante, J Guinot. Flavius
Josèphe apologète: à propos des récits de la Genèse et l'Exode dans les Antiquités, livres I à III, M
Hadas-Lebel. La translittération de mots hébreux et leurs équivalents dans les Antiquités juives de
Flavius Josèphe: korban/doron en AJ IV,73, L Houdu. La graphie Tryphiodore (au lieu de Triphiodore)
a-t-elle pu être influencée par la Bible des Septante?, G Husson. Les citations de la Septante dans
l'Homélie XVI pseudo-clémentine: une critique implicite de la typologie?, A Le Boulluec. "Midi":
variations sur un symbole, P Maraval. La rencontre de David et Bersabée (II Sam 11,2-5, 26-27): les
interprétations des Pères des premiers siècles, M Petit. L'allégorie au travail: interprétation de Lévitique
X par Philon d'Alexandrie, D Pralon. Salomon, l'Ecclésiaste: exégèses d'un nom, F Vinel.
Katá tous o = Selon les septante: trente études sur la Bible grecque des Septante en hommage à Marguerite
Harl. 1995. Ed. Gilles Dorival and Olivier Munnich. Paris: Cerf. Includes index of scripture references
and "Liste des collaborateurs." 1re. partie: Problèmes d'histoire textuelle -- 2me. partie: Problèmes de
langue et de traduction -- 3me. partie: Lectures de la septante.
Kessler, Stephan Ch. 1999. Le marriage du prophete Osee (Osee 1:2). Revue des Sciences Religieuses 73(2):
223-228. Outlines the history of the patristic interpretation of the prophet Hosea by the example of Hos
1:2 with the divine call that the prophet shall take a woman of prostitution (LXX). The patristic literature
knows three full commentaries of the twelve prophets with an interpretation of the prophet Hosea and an
innumerable quantity of quotations and allusions taken from this book. The main characteristics of the
Christian history of exegesis follow the typological interpretation in the sense of promise and fulfillment
by Irenaeus of Lyon and Origen. The scandalous relation represents for the Christian exegesis a
challenge: the prostitute Gomer becomes a typos of the church gathered from all the peoples. The Greek
version of the OT was the Bible of the Greek-speaking Fathers and there they looked for a
Christological or ecclesiastical meaning. © Religious and Theological Abstracts
Kharanauli, Anna. 2000. Einführung in die georgische Psalterübersetzung. In Der Septuaginta-Psalter und seine
Tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 248-308. Göttingen: Vandenhoeck &
Ruprecht.
Kio, Stephen Hre. 1990. Understanding and Translating "Nations" in Mt. 28.19. Bible Translator 41(2): 230238. In the Septuagint, Hebrew `am (used for the holy people) is consistently translated as laos, while
Hebrew goy (used for nations other than Israel) is translated by ethnos. Other nations are further referred
to as enemies or witnesses, strengthening the "insider/outsider" distinction. In Matthew, directed to a
Jewish audience, ethne most probably means non-Jews. Usage supports this. Thus in Matt 28:19, it is
reasonable to translate the great commission as "to all Gentiles." © Religious and Theological Abstracts
Knibb, Michael A. 2000. The Ethiopic Translation of the Psalms. In Der Septuaginta-Psalter und seine
Tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 107-122. Göttingen: Vandenhoeck &
Ruprecht.
Koch, Dietrich A. 1993. Die Uberlieferung und Verwendung der Septuaginta im ersten nachchristlichen
Jahrhundert: Aspekte der neueren Septuagintaforschung und deren Bedeutung für die neutestamentliche
Exegese. In Begegnungen zwischen Christentum und Judentum in Antike und Mittelalter. Ed. Dietrich
A. Koch and Hermann Lichtenberger, 215-244. Göttingen: Vandenhoeck & Ruprecht.
Koch, Klaus. 1995. Some considerations on the translation of kapporet in the Septuagint. In Pomegranates and
golden bells. Ed. D. Wright and et al., 65-75. Winona Lake, IN: Eisenbrauns.
Koltun-Fromm, Naomi. 1998. Psalm 22's Christological Interpretive Tradition in Light of Christian Anti-Jewish
Polemic. Journal of Early Christian Studies 6(1): 37-57. The exegetical development of Ps 22:17 is
linked to early Jewish-Christian polemic and Christian self-identification. It is only with apologetic and
anti-Jewish polemical works that the image of pierced limbs appears. This passage's Christological
interpretation is an extra-NT evolution, dependent on early patristic understandings of the LXX. It is an
outcome of real, or perceived, early Jewish-Christian debates and most likely originates with Justin
Martyr. Illuminates the creation and dissemination of early standardized Christian exegesis for use in
active and continuing anti-Jewish polemics throughout the first few centuries of the common era.
Outlines the translation problems in Ps 22:17; discusses Justin, Tertullian and Aphrahat's shared
exegesis of the text; and notes its place within early Jewish-Christian polemics. © Religious and
Theological Abstracts
Kooij, Arie van der. 1994. Jeremiah 27:5-15: How Do MT and LXX Relate to Each Other? Journal of
Northwest Semitic Languages 20(1): 59-78. As to the relationship between MT and LXX, Jeremiah
scholars are of the opinion that the so-called short text underlying LXX, and attested by 4QJer b,d,
represents an earlier edition of the book of Jeremiah than the longer version of MT, attested by 2QJer
and 4QJer a,c,e. Deals with the differences between MT and LXX Jer 27(34):5-15 and also reviews Y.
Goldman's recent Prophetie et royaute au retour l'exil (1992) who claims that LXX reflects an earlier
Hebrew text of that passage, and that most additions in MT are to be seen as part of a later redaction.
Concludes, contrary to Goldman's view, that MT Jer 27:5-15 attests an earlier text than LXX does. ©
Religious and Theological Abstracts
------. 1998. The Oracle of Tyre: the Septuagint of Isaiah XXIII as version and vision. Leiden; Boston: Brill.
------. 1997. Zur Theologie des Jesajabuches in der Septuaginta. In Theologische Probleme der Septuaginta und
der hellenistischen Hermeneutik. Ed. Henning Reventlow, Graf, 9-25. Gütersloh, Germany: Chr
Kaiser/Gütersloher.
Kortekaas, G. A. A. 1996. The biblical quotations in the Pseudo-Ephremian Sermo de fine mundi. In Media
latinitas. Ed. R. Nip and et al., 237-244. Deut 33:22; Jer 17:11; Ps 82(83):9; Dan 11:37; Rev 11:2.
Kraft, R.A., and Benjamin G. Wright, III. 2001. Coptic/Sahidic Fragments of the Biblical Psalms in the
University of Pennsylvania Museum. In The Old Greek Psalter: Studies in Honour of Albert Pietersma.
Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry. Journal for the Study of the Old Testament.
Supplement Series 332, 163-177. Sheffield: Sheffield Academic Press.
Kraus Reggiani, Clara. 1993. L'uso della Scrittura in Filone di Alessandria. In Bibel in jüdischer und
christlicher Tradition: Festschrift für Johann Maier zum 60 Geburtstag. Ed. Helmut Merklein,
Karlheinz Müller and Günter Stemberger, 177-191. Frankfurt am Main: Hain.
Kuan, Jeffrey K. 1991. Hosea 9:13 and Josephus, Antiquities IX, 277-287. Palestine Exploration Quarterly
123: 103-108. Hos 9:13 has presented both translators and commentators with textual and
interpretational problems. Argues against the preference given to the LXX reading by pointing out
problems with the Greek text. The MT swr should be read as sor and translated as "Tyre." This opens the
possibility of using the noted portion of Antiquities to establish the historical context of the verse in
question. © Religious and Theological Abstracts
------. 1990. Third Kingdoms 5:1 and Israelite-Tyrian relations during the reign of Solomon. Journal for the
Study of the Old Testament 46: 31-46.
Kutz, Karl. . working on an exegetical commentary on the Old Greek of Job, according to BIOSCS 1999.
Küchler, Max. 1992. Gott und seine Weisheit in der Septuaginta (Ijob 28; Spr 8). In Monotheismus und
Christologie: zur Gottesfrage im hellenistischen Judentum und im Urchristentum. Ed. Hans J. Klauck,
118-143. Freiburg: Herder.
Larsson, Edvin. 1995. How Mighty Was the Mighty Minority? Studia Theologica 49(1): 93-105. Discusses J.
Jervell's thesis about the role of Jewish Christianity, agreeing with him on many basic assumptions.
Suspects that the influence of the mighty minority was not so overwhelming as Jervell assumes. There
are other ways to explain the legalistic, Judaizing tendencies in the 2nd and 3rd post-apostolic
generations. According to Jervell, Jewish Christianity formed the center of the early church - a mighty
minority. In J. Munck's view, primitive Jewish Christianity vanished at the fall of Jerusalem. While
Munck was wrong in general, he correctly maintained that Jewish traits were caused by other factors use of the LXX among Gentile Christians was important in re-Judaizing in the church. Substantiates this
by analyzing relevant themes in the Epistle to the Hebrews. Possible political pressure from radical
Jewish groups may have compelled the church to make accommodation to Judaism. Stress on such
matters in Hebrews is due to the readers' inadequate understanding and use of the OT. This lack of
insight made for Judaizing in spite of their not being Jews. © Religious and Theological Abstracts
Lectures et relectures de la Bible: festschrift P.-M. Bogaert. 1999. Ed. J.-M. Auwers and A. Wénin. Leuven:
Leuven University Press; Peeters.
Lee, John A. L. 1990. Synistemi: a sample lexical entry. In Melbourne Symposium on Septuagint Lexicography.
Ed. Takamitsu Muraoka, 1-15. Atlanta: Scholars Press.
Lefebvre, Philippe. 1995. Les mots de la Septante ont-ils trois dimensions?: Phosteres eis archas (Gn 1,16). In
Kata tous o' selon les Septante: trente études sur la Bible grecque des Septante en hommage à
Marguerite Harl. Ed. Gilles Dorival and Olivier Munnich, 299-320. Paris: Cerf.
------. 1991. Salomon et Bacchus. In VII Congress of the International Organization for Septuagint and Cognate
Studies, Leuven 1989. Ed. Claude Cox, 313-323. Atlanta: Scholars Press.
Legasse, S. 1990. Encore hestota en Actes 7,55-56. Filologia Neotestamentaria 3(5): 63-66. The puzzling
change of verb from "seated" in LXX Ps 109:1 to "standing" in Stephen's vision of the Risen Christ
(Acts 7:55-56) is explained as an imitation of LXX style in the narration of theophanies. No particular
theological implications are intended. © Religious and Theological Abstracts
Levinson, Bernard M. 2005. L’Herméneutique de l’innovation: Canon et exégèse dans l’Israël biblique. Preface
by Jean Louis Ska. Le livre et le rouleau 24. Brussels: Éditions Lessius. This volume demonstrates the
role of interpretation and exegesis in the various formulations and reformulations of the principle of
divine justice outlined in the Decalogue (Exodus 20/Deuteronomy 5). This is traced through Lam 4,
Ezek 18, Deut 7, and Tg Onq Deut 5. A final chapter of the book provides an extensive annotated
bibliography on the methodology of inner-biblical exegesis. The role of exegesis in the versions,
beginning with the LXX, is highlighted.
------. 2005. The Birth of the Lemma: The Restrictive Reinterpretation of the Covenant Code’s Manumission
Law by the Holiness Code (Leviticus 25:44–46). JBL 124: 617–639. Demonstrates that the MT of Lev
25:44–46 contains a citation and revision of a law from the Covenant Code, citing it lemmatically and
inverting its terms. This legal formula was not understood by the LXX translator, who provided his own
alternative reinterpretation. The syntax of the Hebrew and the citation in question has not been widely
recognized because of the influence of the LXX misinterpretation.
------. 2004. Is the Covenant Code an Exilic Composition? A Response to John Van Seters. In In Search of PreExilic Israel: Proceedings of the Oxford Old Testament Seminar. Ed. John Day, 272–325. Edinburgh: T.
& T. Clark. Extensive text-critical analysis of the altar law of the Covenant Code (Exod 20:24) and its
relation to the versions, demonstrating the originality of the MT over against the Syriac. The LXX, SP,
Targ, and Syr are extensively investigated.
------. 2001. Textual Criticism, Assyriology, and the History of Interpretation: Deuteronomy 13:7a as a Test
Case in Method. JBL 120: 211–43. Extensive analysis of the textual criticism of Deut 13:7 in relation to
the other versions, demonstrating the originality of the MT. Takes into account the evidence of the
Temple Scroll (11QTemple), 4QDeutc, LXX, and SP, Targ, and V. Also examines LXX Lev 18:9; and
Damascus Document (CD 5:7–11). Sifre and Tg Ps-Jon are also investigated.
------. 1996. Recovering the Lost Original Meaning of ‫( ולא תכסה עליו‬Deut 13:9). JBL 115: 601–20. Argues that
LXX rendering failed to understand the original meaning of the Hebrew idiom; defends this argument
with investigation of syntax of Hebrew and comparison with cuneiform law.
------. 1995. ‘But You Shall Surely Kill Him!’: The Text-Critical and Neo-Assyrian Evidence for MT
Deuteronomy 13:10. In Bundesdokument und Gesetz: Studien zum Deuteronomium. Ed. Georg Braulik,
37–63. Herder’s Biblical Studies 4; Freiburg: Herder. First investigation of the full range of textual
witnesses to Deut 13:10, demonstrating that the widely accepted retroversion to “you must report him”
(BHK, BHS, etc), in light of LXX, cannot be defended as original.
Lewis, Jack P. 1994. The Offering of Abel (Gen 4:4): A History of Interpretation. Journal of the Evangelical
Theological Society 37(4): 481-496. The history of the interpretation of this passage illustrates the
futility of supplying by conjecture data that have not been given by the biblical writer. It also shows how
much influence translation has on exegesis. Had LXX not used thysia (sacrifice) for the offering of Cain
and had it not used orthos de m dieles (divided rightly) for his action, the history of interpretation might
have been quite different. © Religious and Theological Abstracts
Lindsay, Dennis R. 1993. The Roots and Development of the pist-Word Group as Faith Terminology. Journal
for the Study of the New Testament 49: 103-118. Employment of the pist-word group as faith
terminology can be traced back to classical Greek where, in a few instances, pisteuein theo/theois,
carries the idea of "religious engagement." This prepares the way for the LXX translators who found the
pist-word group to be a good equivalent for the Hebrew root 'mn. Because pist- was not a perfect match
for 'mn, the Greek word group, by virtue of its association with the Hebrew word group, began to
assume new (Hebrew) nuances of religious faith. This development can be further traced in Sirach and
Philo of Alexandria, as well as in other Hellenistic Jewish writings. The NT represents a further major
development of the religious use of the word group. Taking up the ideas of the Hebrew 'mn and the early
classical understanding of pisteuein theo/theois as religious engagement, the NT develops the pist- word
group into termini technici for the proper relationship of humankind to God. © Religious and
Theological Abstracts
Longenecker, Richard N. 1993. A hermeneutica judaica no primeiro seculo (Jewish Hermeneutics in the First
Century). Vox Scriptura 3(2): 167-191. Early Jewish interpreters agreed on: (1) the divine inspiration of
Scripture, (2) Torah as the totality of God's truth for man, (3) responsibility to interpret all levels of the
text, and (4) need to apply the Scriptures to human experience. Examples of early Jewish hermeneutics
are found in the LXX, the targumim, rabbinical/Talmudic literature, Jewish apocalyptic literature, the
Dead Sea Scrolls and the writings of Philo. While different approaches led to different results, Jewish
exegesis of the first century followed the seven middot of Hillel. Results fall under the following
categories: literalist, midrashic, pesher, and allegorical. (Portuguese) © Religious and Theological
Abstracts
Lucassen, Birgit. 1998. Josua, Richter und CD. Revue de Qumran 18(3): 373-396. The Damascus Document
20:14 has an allusion to Josh 5:6 in the assumed Hebrew text behind the Septuagint. Another instance is
v 3, 4, which refers to events in Josh 24:28ff., all of which are in the Septuagint but only two in the
Masoretic Text of Joshua. The Damascus Document had an identical text with the Hebrew behind the
Septuagint. The evidence is also important for the overlap between Joshua and Judges. © Religious and
Theological Abstracts
Lust, Johan. 1997. And I shall hang him on a lofty mountain: Ezek 17:22-24 and messianism in the Septuagint.
In IX Congress of the International Organization for Septuagint and Cognate Studies. Ed. Bernard A.
Taylor, 231-250. Atlanta: Scholars Press.
------. 1991. A concise lexicon of the Septuagint. Bulletin of the International Organization for Septuagint and
Cognate Studies 24: 7-8. Report on the work in progress.
------. 1992. A concise lexicon of the Septuagint. Ephemerides Theologicae Lovanienses 68(1): 188-194.
------. 1992. EDRA and the Philistine Plague. In Septuagint, Scrolls and Cognate Writings. Ed. George J.
Brooke and Barnabas Lindars, 569-597. Atlanta: Scholars Press.
------. 1995. The Greek version of Balaam's third and fourth oracles: the anthropos in Num 24:7 and 17:
messianism and lexicography. In VIII Congress of the International Organization for Septuagint and
Cognate Studies. Ed. Leonard J. Greenspoon and Olivier Munnich, 233-257. Atlanta: Scholars Press.
------. 1990. J F Schleusner and the Lexicon of the Septuagint. Zeitschrift für die Alttestamentliche Wissenschaft
102(2): 256-262.
------. 1991. Messianism and the Greek version of Jeremiah. In VII Congress of the International Organization
for Septuagint and Cognate Studies, Leuven 1989. Ed. Claude E. Cox, 87-122. Atlanta: Scholars Press.
------. 1997. Mic 5,1-3 in Qumran and in the New Testament, and messianism in the Septuagint. In The
Scriptures in the Gospels. Ed. C. Tuckett, 65-88. Louvain: Leuven University Press.
------. 2001. The pisqah be'emsa' pasuq, the Psalms, and Ezekiel 3.16. In The Old Greek Psalter: Studies in
Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry. Journal for the
Study of the Old Testament. Supplement Series 332, 149-162. Sheffield: Sheffield Academic Press.
------. 1997. Septuagint and messianism, with a special emphasis on the Pentateuch. In Theologische Probleme
der Septuaginta und der hellenistischen Hermeneutik. Ed. Henning Reventlow, Graf, 26-45. Gütersloh,
Germany: Chr Kaiser/Gütersloher.
------. 1996. The Septuagint of Ezekiel According to Papyrus 967 and The Pentateuch. Ephemerides
Theologicae Lovanienses 72(1): 131-137. Poses questions about Papyrus 967 from the perspective of
textual criticism and Septuagint studies. This papyrus contains most of Ezekiel in Greek. Compares the
semantic field of words from 967 to meanings in the Pentateuch. Tov's work on the LXX figures as a
background to the word studies, which focus mostly on words used in a cultic context. © Religious and
Theological Abstracts
------. 1993. The Septuagint version of Daniel 4-5. In The Book of Daniel in the light of new findings. Ed. Adam
S. van der Woude, 39-53. Louvain: Leuven University Press; Peeters.
------. 1993. Translation Greek and the Lexicography of the Septuagint. Journal for the Study of the Old
Testament 59: 109-120. Discusses the nature of LXX Greek and translation Greek, and considers typical
features of a lexicon intended for the study of the LXX, including Semitic equivalents, neologisms, and
expressions that can be labeled "translationisms." © Religious and Theological Abstracts
------. 1991. Translation-Greek and lexicography of the Septuagint: some remarks on the Melbourne
symposium. Ephemerides Theologicae Lovanienses 67(1): 69-72. Symposium on the minor prophets,
1987.
------. 1993. Two New Lexica of the Septuagint and Related Remarks. Journal of Northwest Semitic Languages
19: 95-105. Compares the first volume of A Greek-English Lexicon of the Septuagint (J. Lust, E.
Eynikel & K. Hauspie, 1992) and A Greek-English Lexicon of the Septuagint. Twelve Prophets (T.
Muraoka, 1993). Deals with instances where apparent differences occur between the Greek translation
and its Hebrew Vorlage, e.g. Ezekiel 20:5, 6, 15, 23, 28, 42 and Jonah 4:4, 9. The apparent differences
in translation may be caused by the ambiquity of the MT or by our misunderstanding of the MT. ©
Religious and Theological Abstracts
------. The Vocabulary of LXX Ezekiel and Its Dependence Upon the Pentateuch. In Deuteronomy and
Deuteronomic Literature, 529-46.
------. 1997. The vocabulary of LXX Ezekiel and its dependence upon the Pentateuch. In Deuteronomy and
Deuteronomic literature. Ed. Marc Vervenne and et al., 529-546.
------. 1996. 'Dny Yahweh in Ezekiel and Its Counterpart in the Old Greek. Ephemerides Theologicae
Lovanienses 72(1): 138-145. Examining the context and use of the divine name in Ezekiel leads to the
conclusion that there are two distinct forms. These instances of the double name were translated by the
simple kyrios in the Greek of the LXX. Compares this textual practice in the Septuagint to the blank
form of God's name. Shows substantial agreement with Pietersma's Kyrios or Tetragram? © Religious
and Theological Abstracts
Lust, Johan, Erik Eynikel, K. Hauspie, and Gary A. Chamberlain. 1992. A Greek-English lexicon of the
Septuagint. Part I, A-I. Stuttgart: Deutsche Bibelgesellschaft.
Lys, Daniel. 1997. Pas Toujours Chez Les Septante! Etudes Theologiques et Religieuses 72(3): 365-374. A
previous article (ETR, 1995, 4) looked at the expression he will never die in Johannine literature, and
concluded that it should always be translated as he will not die forever. Turns to the LXX, especially
Gen 6:3, Pss 9, 102, 124, Jer 20 and Jer 27, Isa 14, 28, and 45 to explore shades of meaning between
never not for always and not eternally. © Religious and Theological Abstracts
Makujina, John. 1998. The Trouble with Lot in 2 Peter: Locating Peter's Source for Lot's Torment. Westminster
Theological Journal 60(2): 255-269. Peter's aggrandizing of Lot does present a hermeneutical problem;
many of Lot's actions in the Genesis narrative are questionable. The findings of modern scholarship
indicate that the author of 2 Peter was a product of his exegetical environment and was dependent on
extra-canonical Jewish lore. Examination of the LXX reveals the force of the variant, tarasso, which
arose out of the translator's attempt to define an unfamiliar word from what he considered to be the
word's root. 2 Peter provides a wealth of material on the NT's interpretation of the OT. In 2 Peter and
elsewhere it is evident that the NT writers shared many hermeneutical presuppositions and methods of
their Jewish contemporaries. Consequently, Peter's homiletical engineering of Lot comports with the
intertestamental practice of renovating OT characters and pressing them into service to address
contemporary concerns. In Peter's case this process may have included seizing upon a textual variant in
the LXX in order to further extol the virtues of an OT figure who thrived in the interpretive traditions of
early Judaism. © Religious and Theological Abstracts
Markschies, Christoph. 1994. Hieronymus und die "Hebraica Veritas" - ein Beitrag zur Archäologie des
protestantischen Schriftverständnisses? In Die Septuaginta zwischen Judentum und Christentum. Ed.
Martin Hengel and Anna Maria Schwemer, 131-181. Tübingen: J.C.B. Mohr.
Marquis, Galen. 1991. The CATSS-base: computer assisted tools for Septuagint study for all - transcript of a
demonstration. In VII Congress of the International Organization for Septuagint and Cognate Studies,
Leuven 1989. Ed. Claude Cox, 165-203. Atlanta: Scholars Press.
Marucci, Corrado. 1993. Influssi latini sul greco del Nuovo Testamento (Latin Influences on the Greek of the
New Testament). Filologia Neotestamentaria 6(11): 3-30. The influence of one culture on another can
be partially seen in linguistic influences. Latin influence on NT Greek appears in the form of 27 proper
latinisms (transliterations), expressions presupposing Latin original, Greek constructions having a Latin
ring to them, and perhaps in several debatable expressions. References to particularly Roman cultural
forms and to some 45 Roman names occur in the Gospels and Acts, especially in Mark. Codex D shows
its oriental origin in that it lacks about 20 latinisms found in other mss. Comparison with the LXX (no
NT latinisms) and various Greek nonbiblical writers of the era shows that the NT was not written by and
for the common people. (Italian). © Religious and Theological Abstracts
Mazor, Lea. 1994. The Septuagint Translation of the Book of Joshua. Bulletin of the International Organization
for Septuagint and Cognate Studies 27: 29-38. Hebrew University Dissertation abstract.
McComiskey, Thomas E. 1990. Hos 9:13 and the Integrity of the Masoretic Tradition in the Prophecy of Hosea.
Journal of the Evangelical Theological Society 33(2): 155-160. Proper attention to devices such as
ellipsis permits the MT rendition of Hos 9:13 to make sense as it stands. LXX, on the other hand,
contains all kinds of grammatical and syntactical absurdities. While MT may not always be correct and
should be subjected to valid critical examination, it deserves more favorable consideration than it has in
recent Hosea studies. © Religious and Theological Abstracts
McKane, William. 1995. Micah 2:12-13. Journal of Northwest Semitic Languages 21(2): 83-91. Begins with
medieval Jewish commentators, since they assume their Hebrew text is uncorrupted and they found their
exegesis on it. The versions raise new questions: their translation techniques have to be explored and it
has to be asked whether their variations from the MT have a textual basis - different text or different
vocalization. The exegetical departures from MT in these versional texts have an intrinsic interest and
their elucidation is complex. With the critical commentators an assessment has to be made of the extent
to which their emendations rest on the versions (especially the LXX) and the extent to which they are
conjectural. Their exegesis is more developed and they introduce higher-critical consideration: for
example, whether Micah 2:12-13 has integrity, whether their continuity is impressive, or whether there
are elements of discontinuity which point to the secondary nature of the adjacency of these verses. ©
Religious and Theological Abstracts
McLean, Paul D. 1997. The Greek Translation of YEHUDAH in the Book of Jeremiah. Bulletin of the
International Organization for Septuagint and Cognate Studies 30: 45-80.
Meadowcroft, T. J. 1995. Aramaic Daniel and Greek Daniel: A Literary Comparison. Sheffield: Sheffield
Academic Press. "What is unique about the Greek translation of Daniel is that somewhere in the history
of the Greek Bible the LXX of Daniel was replaced by Theodotion's text (in the church), which is much
closer to the MT, as the authoritative Greek version." (p. 15) M. compares literary features of the LXX
and the MT of Daniel 2-7, arriving at a picture of differing, possibly competing, wisdom circles.
------. 1996. Katastrophe: A puzzling LXX translation choice in Hosea viii 7a. Vetus Testamentum 46: 539-543.
Mealand, David L. 1996. Luke-Acts and the Verbs of Dionysius of Halicarnassus. Journal for the Study of the
New Testament 63: 63-86. Differences between Hellenistic and Attic Greek are most obvious in the verb
forms. A series of such forms in Luke-Acts are selected for comparison. The comparison is made with
the slightly earlier historical writer Dionysius of Halicarnassus - chosen as historian and as a clear
example of the earlier milder revival of Attic forms. Of 20 Hellenistic verb forms examined, most are
either found at least occasionally in Dionysius or Plutarch, or have precedent in writers such as
Herodotus, Sophocles or Diodorus. Of the remainder, four forms are otherwise found mainly in the LXX
and papyri, one form only in the papyri. The style of Luke-Acts is varied, and some popular and biblical
usages are retained. The test of Luke's style was a severe one. A few forms are found mainly in the LXX
or the papyri, but most of the examples fall somewhere between the usage of the better Hellenistic
writers and Dionysius. © Religious and Theological Abstracts
Melbourne Symposium on Septuagint Lexicography. 1990. Ed. Takamitsu Muraoka. Atlanta, Ga.: Scholars
Press.
Menken, Maarten J. J. 1996. The Origin of the Old Testament Quotation in John 7:38. Novum Testamentum
38(2): 145-159. In John 7:37b-38, the stop is after pinet; the pendent nominative ho pisteu n eis eme
belongs with the rest of v. 38. Autou in v. 38 refers to Jesus, not the believer. The source of the
quotation is probably Ps 77:16, 20 LXX; the epithet living of the water comes from Zech 14:8. The four
parallel lines of the psalm verses are woven into each other. Koilia is a substitute of petra through Ps
114:8, where the rock is equated with a spring; in a different vocalization of the Hebrew, the word
means inside and is translated by koilia. © Religious and Theological Abstracts
------. 1997. The Source of the Quotation from Isaiah 53:4 in Matt 8:17. Novum Testamentum 39(4): 313-327.
Since the text of Matt 8:17 differs significantly from the LXX, the question of the translation's origin is
explored. There are no indications that Matthew translated the text himself since the translation is a
correct rendering of the Hebrew text and could have been made by any translator. Due to other stylistic
evidence, it is concluded Matthew made use of an extant Greek translation for the quotation. ©
Religious and Theological Abstracts
------. 1993. The Textual Form and the Meaning of the Quotation from Zechariah 12:10 in John 19:37. Catholic
Biblical Quarterly 55(3): 494-511. In his OT quotations, John usually cites the LXX (1:23; 2:17; 6:31,
45; 10:34; 12:13, 38; 16:22; 19:24). In the few instances where he deviates from it (12:40; 13:18) he has
good reasons to do so. In 19:37, the LXX version would not have served his purposes, as the "piercing"
is absent from it. So he chose the text of the testimonium with which he was familiar, and which fit best
with his theology. © Religious and Theological Abstracts
------. 1990. The Translation of Psalm 41 in John 13:18. Journal for the Study of the New Testament 40: 61-79.
The peculiar rendering of Ps 41:10 in John 13:18 is best explained as the evangelist's own translation
from the Hebrew. His two deviations from the Hebrew text, eperen for higdil, and the addition of autou),
which make the text easier to understand, are due to the influence of 2 Sam 18:28 - a passage analogous
to Ps 41:10 - either in Hebrew or in a corrected LXX version. John could not possibly use the LXX
translation of Ps 41(40):10, because it was at variance with his ideas about Jesus' omniscience. ©
Religious and Theological Abstracts
------. 1997. The use of the Septuagint in three quotations in John: Jn 10,34; 12,38; 19,24. In The Scriptures in
the Gospels. Ed. C. Tuckett, 367-393.
Menzies, Glen W. 1998. To What Does Faith Lead? The Two-Stranded Textual Tradition of Isaiah 7:9b.
Journal for the Study of the Old Testament 80: 111-128. In Isa 7:9, the MT, Vg, Symmachus,
Theodotion, and Tg. Jon. (Text Group 1) present Isaiah threatening the downfall of King Ahaz with the
words: If you will not believe, then you will not be established. In contrast, according to the LXX,
Peshitta, and VL (Text Group 2) the prophet warns: If you will not believe, then you will not
understand. In the West, the Text Group 1 reading has dominated interpretation, although as Anselm's
slogan Credo ut intelligam attests, the Text Group 2 reading has not been without influence. Which
reading has priority? Internal and external evidence can be marshaled for both. Examination of 1QIs
suggests a mechanism by which the Text Group 1 reading was corrupted so as to produce the Text
Group 2 reading. A scribe's minor mechanical error was compounded by a second scribe's conjectural
emendation which was brilliant, but wrong. © Religious and Theological Abstracts
Metzger, Bruce M. 1993. Important Early Translations of the Bible. Bibliotheca Sacra 150(597): 35-49.
Discusses the background, nature, and significance of the LXX, Targums, Syriac versions, and Latin
versions, especially the Vulgate. © Religious and Theological Abstracts
Mijoga, Hilary B. P. 1990. Some Notes on the Septuagint Translation of Isaiah 53. Africa Theological Journal
19(1): 85-92. Refutes that the Septuagint could have been influenced by the Masoretic Hebrew text,
since the former antedates the latter by over three and a half centuries. Contends that poor Septuagint
renderings are due to theological causes. Seven verses are cited where possible theological motivations
caused marked differences between the Septuagint and the Masoretic text. These include additions,
omissions and misinterpretations. The result of all this is that the Septuagint translation distorts Isaiah's
intended picture of the Servant. © Religious and Theological Abstracts
Moatti-Fine, Jacqueline. 1995. La "tâche du traducteur" de Josué/Jésus. In Kata tous o' selon les Septante:
trente études sur la Bible grecque des Septante en hommage à Marguerite Harl. Ed. Gilles Dorival and
Olivier Munnich, 321-330. Paris: Cerf.
More, Jacques R. 1995. The meaning of eklektos in the Septuagint. Redhill: Jarom Books.
A Multiform Heritage: Studies on Early Judaism and Christianity in honor of Robert A. Kraft. 1999. Ed.
Benjamin G. Wright, III. Scholars Press Homage Series 24. Atlanta: Scholars Press.
Mulzer, Martin. 1996. Amos 8,14 in der LXX: Ein Einwurf in die Tel Dan-Text Debatte. Biblische Notizen 84:
54-58.
Munnich, Oliver. Septuaginta: Vetus Testamentum Graecum / auctoritate Academiae scientiarum Gottingensis
ed. Vol. 16. Part 2: Susanna; Daniel; Bel et Draco. Ed. Joseph Ziegler. 2. ed. / Versionis iuxta LXX
interpretes textum plane novum constituit
Muraoka, Takamitsu. 1993. A Greek-English lexicon of the Septuagint: (twelve prophets). Louvain: Peeters.
------. 1991. Hebrew hapax legomena and Septuagint lexicography. In VII Congress of the International
Organization for Septuagint and Cognate Studies, Leuven 1989. Ed. Claude Cox, 205-222. Atlanta:
Scholars Press.
------. 1998. Hebrew/Aramaic index to the Septuagint: keyed to the Hatch-Redpath concordance. Grand Rapids,
Mich.: Baker Books.
------. 1995. Hosea III in the Septuagint version. In Words remembered, texts renewed: essays in honour of John
F.A. Sawyer. Ed. Wilfred G. E. Watson, Jon Davies and Graham Harvey, 242-252. Sheffield: Sheffield
Academic Press.
------. 2000. How to Analyse and Translate the Idiomatic Phrase ˆTeyI ymi. BIOSCS 33: 47-52.
------. 1995. The infinitive in the Septuagint. In VIII Congress of the International Organization for Septuagint
and Cognate Studies. Ed. Leonard J. Greenspoon and Olivier Munnich, 259-271. Atlanta: Scholars
Press.
------. 1997. A New Index to Hatch and Redpath. Ephemerides Theologicae Lovanienses 73(4): 257-276.
Introduces a new reference book in Septuagint studies, A Hebrew/Aramaic Index to the Septuagint:
Keyed to the Hatch and Redpath Concordance (1998). Describes some of the problems encountered in
its creation, especially with respect to shades of meaning in the Masoretic Text that do not correspond to
meanings in the LXX. © Religious and Theological Abstracts
------. 2001. Pairs of Synonyms in the Septuagint Psalms. In The Old Greek Psalter: Studies in Honour of Albert
Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry. Journal for the Study of the Old
Testament. Supplement Series 332, 36-43. Sheffield: Sheffield Academic Press.
------. 1993. A Septuagint Greek Grammar, But of Which Text-Form or -Forms? Estudios Bíblicos 51(4): 433458.
------. 1990. Septuagintal lexicography: some general issues. In Melbourne Symposium on Septuagint
Lexicography. Ed. Takamitsu Muraoka, 17-47. Atlanta: Scholars Press.
Müller, Mogens. 1996. The first Bible of the church: a plea for the Septuagint. Sheffield: Sheffield Academic
Press. The form in which the Jewish Bible was received by the first Christians carries its own
theological weight, and cannot simply be relativized. Müller elaborates the view that he has developed
in numerous earlier articles: "Considering that the Septuagint is also a witness to the transmission of
traditions, it follows that this translation cannot just be ignored with regard to the question of the Jewish
Bible at the time of the New Testament" (143). "...insight into the creation of the Biblia Hebraica text
and the peculiar character of the Septuagint, together with the story of how this old Greek translation
was received into the New Testament and the early Church, must lead to our questioning the matter of
fact way in which we have, by tradition, understood Biblia Hebraica as the original text of the Old
Testament as part of the Bible of the Church" (144).
------. 1993. The Septuagint as the Bible of the New Testament Church: Some Reflections. Scandinavian
Journal of the Old Testament 7(2): 194-207. Accumulates the evidence for looking at the LXX, not
merely as a translation and a text witness, but as the Bible edition of Hellenistic Jewry. Seen in this light
it obtains its own value as a tradition witness. In the context of biblical theology it questions the role of
the Hebrew Bible as the basic text of the OT, because the Greek translation was received by the NT
authors, as well as by the Church Fathers, as the authoritative Bible text. © Religious and Theological
Abstracts
------. 1996. Die Septuaginta als die Bibel der neutestamentlichen Kirche. Kerygma und Dogma 42(1): 65-78.
Accumulates evidence for looking at the LXX, not merely as a translation and a text witness, but as the
Bible of Hellenistic Jewry. Seen in this light it obtains its own value as a tradition witness. In the context
of biblical theology questions the role of the Hebrew Bible as the basic text of the OT, because the
Greek translation was received by the NT authors, and the Church Fathers as well, as the authoritative
Bible. © Religious and Theological Abstracts
------. 1990. Translatio et interpretatio. Dansk Teologisk Tidsskrift 53(4): 260-277. The LXX is not a slavish
rendering of the Hebrew, but contains what is characterized as a result of dynamic handing down of the
tradition. Investigates how both the reproduction of tradition and the translation of the text was
understood according to different ancient sources. The tendency to interpret or to retell instead of a
verbatim translation - although the result is presented as a true reproduction of the text - may also prove
helpful when trying to understand the way the OT is often used in the NT. (Danish) © Religious and
Theological Abstracts
------. 1990. Translatio et interpretatio: Om den antikke bibeloversoettelses voesen. Dansk Teologisk Tidsskrift
53(4): 260-277.
Nagel, Peter. 2000. Der sahidische Psalter - seine Erschließung und Erforschung neunzig Jahre nach Alfred
Rahlfs' Studien zum Text des Septuaginta-Psalters. In Der Septuaginta-Psalter und seine
Tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 82-96. Göttingen: Vandenhoeck &
Ruprecht.
New, David S. 1991. The Occurrence of auton in Matthew 13.15 and the Process of Text Assimilation. New
Testament Studies 37(3): 478-480. The readings of Matt 13:15 and Isa 6:10 (LXX) in Codex Sinaiticus
are usually considered secondary since they are exactly opposite to the more preferred readings of B and
A, etc. But those in Sinaiticus are as likely to be original as those of B and A, and should not be
dismissed. © Religious and Theological Abstracts
------. 1993. Old Testament quotations in the Synoptic Gospels, and the two-document hypothesis. Atlanta, Ga.:
Scholars Press.
Nielsen, Eduard. 1992. En hellenistisk bog? Dansk Teologisk Tidsskrift 55(3): 161-174. In DTT, 1992, 55:2,
N.P. Lemche advocated a Hellenistic origin of the OT literature and (new?) ideas of the relationship
between the Hebrew Bible and the LXX. Against these views, maintains the process of canonization of
the OT was independent of the LXX and of the early church. Lemche's late dating of OT literature rests
on weak foundations. Notes a book, written 100 years ago, by M. Vernes who expressed similar ideas,
but on the whole was ignored by contemporary and later OT critics. (Danish) © Religious and
Theological Abstracts
Nieuwoudt, Bernard Andre. 1992. Aspects of the Translation Technique of the Septuagint the Finite Verb in the
Septuagint of Deuteronomy. s.l.: s.n.
Niklaus, Peter, and Andreas Urs Sommer. 1996. Franz Overbecks Briefwechsel mit Paul de Lagarde
(Overbeck's Correspondance with Lagarde). Z f Neuere Theologiegeschichte/J Hist of Modern Theol
3(1): 127-171. This hitherto unpublished correspondance between Overbeck (1837-1905) and Lagarde
(1827-1891) conveys considerable insight into the thought of two figures who stand outside mainstream
theological discourse in the second half of the 19th century. A leading scholar in oriental studies and
LXX research, Lagarde was also a fervent nationalist, antisemite and propagator of a Germanic national
religion. An enigmatic theologian, critic of theology, as well as a friend of Nietzsche, Overbeck was
skeptical about Legarde's nationalistic science of religion. Both are harsh critics of Protestantism. Their
main difference lies in their understanding of religion and its relation to power. (German) © Religious
and Theological Abstracts
Nodet, E. 1997. Josephus and the Pentateuch. Journal for the Study of Judaism 28(2): 154-194. Studies the first
four books of the Antiquities to summarize what can be said about the Pentateuch used by Josephus - to
grant him an honorable position among first century witnesses of the OT, despite the notorious
sloppiness of his paraphrase. As he himself stated, he did translate from much used library books in
Hebrew containing many learned corrections and glosses. The first library in which the scrolls were
written, stored, corrected and used until the AD 70 war is probably the Temple archive; the text-type is
quite close to the Hebrew source of the LXX; but this supposedly well known Greek translation of the
Pentateuch was not available to him, at least not before the last stages of his work, though he knew and
quoted the Letter of Aristeas, which expounds the story of this translation and gives it all due authority.
© Religious and Theological Abstracts
Noël, Filip. 1997. The double commandment of love in Lk 10,27: a Deuteronomistic pillar or Lukan redaction
of Mk 12,29-33? In The Scriptures in the Gospels. Ed. C. Tuckett, 559-570.
Nolland, J. 1996. What Kind of Genesis Do We Have in Matt 1:1? New Testament Studies 42(3): 463-471.
There is no new creation theology behind the use of Genesis in Matt 1:1. Genesis is not used in
connection with the Greek title of Genesis. Interpreters have been misled into over-interpreting Matt 1:1
by adoption of the spurious senses for genesis based on a failure to understand the nature of the Genesis
LXX use of the term. Matt 1:1 does not provide a heading for the whole book, but only for the
immediate section, Matt 1:1-17 (with Matt 1:18-25 as an explanatory supplement). Matthew 1:1 and 17
bracket the genealogy which provides an opening section to Matthew which offers a genealogical
account of the origin of Jesus in which it is suggested that Jesus sums up in himself and brings to a
climax that salvation-history which began in the call of Abraham. © Religious and Theological
Abstracts
Noret, Jacques. 1997. Un verset scripturaire contesté et par là remarquable: Ps 37,21c (LXX). In La spiritualité
de l'univers byzantin dans le verbe et l'image. Ed. K. Demoen and et al., 211-229. Tournhout, Belgium:
Brépols.
Nwachukwu, Fortunatus. 1995. The textual differences between the MT and the LXX of Deuteronomy 31. In
Bundesdokument und Gesetz: Studien zum Deuteronomium. Ed. Georg Braulik. Freiburg im Breisgau;
New York: Herder.
Of scribes and scrolls: studies on the Hebrew Bible, intertestamental Judaism, and Christian origins, presented
to John Strugnell on the occasion of his sixtieth birthday. 1990. Ed. Harold W. Attridge, John J. Collins
and Thomas H. Tobin. Lanham: University Press of America. "Co-published by arrangement with the
College Theology Society." Includes bibliographical references. New Qumran readings for Genesis one,
James R. Davila; 4QDtn: biblical manuscript or excerpted text?, Sidnie Ann White; Early emendations
of the scribes: the Tiqqun Sopherim in Zechariah 2:12, Russell Fuller; Orthography and text in 4QDana
and 4QDanb and in the received Masoretic Text, Eugene Ulrich; Recensional differences between the
Masoretic Text and the Septuagint of Proverbs, Emanuel Tov; Observations on "wisdom narratives" in
early biblical literature, Lawrence M. Wills; The beth Essentiae and the permissive meaning of the
Hiphil (Aphel), J.H. Charlesworth; Ben Sira 48:11 et la Résurrection, Emile Puech; The meaning of "the
end" in the Book of Daniel, John J. Collins. Jason's gymnasion, Robert Doran; Korah's rebellion in
Pseudo Philo 16, Frederick J. Murphy; Kenneth Burke meets the teacher of righteousness: rhetorical
strategies in the Hodayot and the Serek Ha-Yahad, Carol A. Newsom; Some observations on blessings
of God in texts from Qumran, Eileen Schuller; 4Q185 and Jewish wisdom literature, Thomas H. Tobin;
Two notes on the Aramaic Levi Document, Jonas C. Greenfield and Michael E. Stone; The gender of
Iael in the Jewish inscription from Aphrodisias, Bernadette J. Brooten; Tiberius Julius Alexander and the
crisis in Alexandria according to Josephus, Robert A. Kraft - - Daniel 7 and the historical Jesus, Adela
Yarbro Collins. The mixed reception of the gospel: interpreting the parables in Matt 13:1-52, Daniel J.
Harrington; John 10 and the feast of the dedication, James C. VanderKam; Curse and competition in the
ancient circus, John G. Gager; The anti- Judaic polemic of Ephrem Syrus' Hymns on the Nativity,
Kathleen E. McVey; The original language of the Acts of Thomas, Harold W. Attridge; Two Enochic
manuscripts: unstudied evidence for Egyptian Christianity, George W.E. Nickelsburg; Julian's attempt to
rebuild the temple: an inventory of ancient and medieval sources, David Levenson.
The Old Greek Psalter: Studies in Honour of Albert Pietersma. 2001. Ed. Robert J.V. Hiebert, Claude E. Cox
and P.J. Gentry. Journal for the Study of the Old Testament. Supplement Series 332. Sheffield: Sheffield
Academic Press.
Olofsson, Staffan. 1992. Consistency as a Translation Technique. Scandinavian Journal of the Old Testament
6(1): 14-30. Suggests that the definition of consistency and the use of this term in LXX research are
open to discussion. Thus consistency in absolute terms cannot per se be employed as an aspect of
literalism. Even the use of relative consistency is not without problems. Describes several factors
affecting the possibility of employing consistency as a sign of literality. © Religious and Theological
Abstracts
------. 1995. The Crux Interpretum in Ps 2:12. Scandinavian Journal of the Old Testament 9(2): 185-199. The
LXX departs radically from MT at Ps 2:12; whether the LXX is based on an interpretation of MT or on a
different Vorlage is disputed. The second alternative is preferred, but proposals of the Vorlage
orassesthai are not compatible with the equivalents otherwise employed in LXX. This is based on the
translation technique but presupposes a metaphorical usage of the Hebrew verb, not unequivocally
attested. Thus the LXX text of Ps 2:12 cannot be explained with reference to MT; rather MT and LXX
should be understood as two independent textual traditions. The most accurate interpretation of MT is
probably kiss the field, as an act of homage to the king, to which an exact parallel can be found in an
Akkadian expression. © Religious and Theological Abstracts
------. 1990. God is my rock: a study of translation technique and theological exegesis in the Septuagint.
Stockholm: Almqvist & Wiksell.
------. 1997. The kaige group and the Septuagint book of Psalms. In IX Congress of the International
Organization for Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 189-230. Atlanta: Scholars
Press.
------. 2001. Law and Lawbreaking in the LXX Psalms - A Case of Theological Exegesis. In Der SeptuagintaPsalter: sprachliche und theologische Aspekte. Ed. Erich Zenger. Herders biblische Studien Bd. 32, 291330. Göttingen: Herder.
------. 1990. The LXX version: a guide to the translation technique of the Septuagint. Stockholm: Almquist &
Wiksell. A revised edition of reference material to his dissertation 'God is my Rock,' also published. The
dissertation deals with the translation of metaphorical divine epithets in the LXX, primarily in Psalms.
In addition to a chapter on translation theory and technique in antiquity and the LXX in particular, this
volume surveys the transmission history of the LXX, the script of the LXX Vorlage, the character of
LXX Greek, and discusses the methodological background for the comparison of the LXX and MT.
There is an extensive bibliography and an evaluation of resources for the study of translation technique
in the LXX.
------. 1998. Qumran and LXX. In Qumran between the Old and New Testaments. Ed. Frederick H. Cryer and
Thomas L. Thompson. Sheffield, Eng.: Sheffield Academic Press.
------. 1996. The Septuagint and Earlier Jewish Interpretative Tradition -Especially as Reflected in the Targums.
Scandinavian Journal of the Old Testament 10(2): 197-216. Considers the relation between the
Septuagint and the Targums. Although they evidence certain similarities regarding interpretation and
translation technique, the explicating additions to a more literally translated Hebrew text typical for the
Babylonian Targums and the extremely free and paraphrastic translation with an allegorical
interpretation typical for the Targums of the Ketuvim are not representative for the LXX. The LXX is
often the initiator of, rather than the medium for, Jewish interpretive tradition. Thus the LXX and the
Targums have had different functions; the Targums were always directly related to the Hebrew original,
while the LXX, at least in the Pentateuch, replaced the Hebrew text in the public reading of the
Scriptures. © Religious and Theological Abstracts
------. 1993. Septuaginta och aldre judisk tolkningstradition (The Septuagint and Earlier Jewish Interpretive
Tradition). Svensk Exegetisk Arsbok 58: 15-32. Comparison of LXX translation methodologies with
targums and other forms of early Jewish biblical interpretation suggests that the foremost reason for the
kind of translation found in the Septuagintal Pentateuch, as well as to some degree in the prophets, is
that in practical terms the Septuagint was created in order to replace the Hebrew as the basic text. For
the same reason, Philo's commentaries and not the Septuagint, form the closest parallel to the targums.
Thus, the Septuagint is no targum, though it has points of contact with Jewish interpretive tradition. But
in this, it takes the form more of initiator of than medium for that tradition. (Swedish) © Religious and
Theological Abstracts
------. 1996. Studying the Word Order of the Septuagint: Questions and Possibilities. Scandinavian Journal of
the Old Testament 10(2): 217-237. Considers the relation between the MT and the LXX regarding word
order. Recording the inversions in the word order in e.g., the Psalter between the MT and Rahlfs' text is
only the beginning of the investigation. Evaluation of translation technique must be based on the
Vorlage of the translation and the OG. There are three basic types of inversions between the MT and
Rahlfs' text which ought to be distinguished: those deriving from the translator, those depending on the
subsequent transmission-history of the translation, and those based on a variant Hebrew text. Only the
first category reflects inversion as a translation technique. © Religious and Theological Abstracts
Oren, Natan. 1998. And the Soul of King David Failed with Longing for Abshalom. Beth Mikra 153: 126-128.
The verse in 2 Sam 13:39 is difficult and complex since, ostensibly, there is no subject to be linked with
the predicate watachal, and due to the fact that the word's sequence David the king is strange to the Book
of Samuel where the sequence always appears as the King David. The verse was translated in the
Kuianos version of the LXX as: And the spirit of the king, and so it also appears in the Samuel scroll of
Qumran (4QS) where the letter chet was left before the word king. According to these findings and due
to grammatical improbability of the version we have, it is feasible to determine that the meaning of the
original version was: and the will of the king to chase after Absalom has ceased for he was comforted
concerning Amnon, seeing he was dead. It is possible that v 39 is about love - however, not David's love
to his son Absalom, but his love to his eldest son, Amnon. (Hebrew) © Religious and Theological
Abstracts
Origen's Hexapla and Fragments: papers presented at the Rich Seminar on the Hexapla, Oxford Centre for
Hebrew and Jewish Studies, 25th July - 3rd August 1994. 1998. Ed. Alison Salvesen. Texte und Studien
zum antiken Judentum 58. Tübingen: Mohr Siebeck.
Orlinsky, Harry M. 1991. Some Terms in the Prologue to Ben Sira and the Hebrew Canon. Journal of Biblical
Literature 110(3): 483-490. The terms kai ton allon ton kat' autous ekolouthekoton following the
reference to "the Law and the Prophets" in the Prologue of Sir refer to "the other books" not "the later
writers." Sir suggests that the Judean community did not know of a specifically tripartite canon before
the end of the 1st cent. - they knew two divisions designated the Law and the Prophets, and an undefined
number of additional books, but that the Jewish community of Alexandria, creators of the LXX, never
did create a tripartite canon. © Religious and Theological Abstracts
Otto, Randall E. 1997. The Fear Motivation in Peter's Offer to Build treis skenas. Westminster Theological
Journal 59(1): 101-112. An adequate explanation of Peter's offer to build three tabernacles at the
Transfiguration must interpret the plural of skene with reference to its OT background. The tabernacles
refer neither to the feast of booths, nor the eschatological dwelling of God, but to the tabernacle in the
wilderness. Since the predominant use of skene in the LXX has reference to the tabernacle, and the
theological and literary background of the transfiguration is rooted in the events on Sinai, the fear
generated in Peter could only have brought to mind the tabernacle in the wilderness, thus eliciting his
offer to build three tabernacles as a means of protection from the display of divine glory. © Religious
and Theological Abstracts
Otzen, Benedikt. 1996. Das Problem der Apokryphen (The Problem of the Apocrypha). Scandinavian Journal
of the Old Testament 10(2): 258-270. In modern discussions of the problem of the canon, scholars are
reluctant to talk about an early canonization of the Hebrew Bible (OT) and of the LXX. In both cases it
is rather a question of the history of the text and history of tradition. Only in later rabbinic literature and
in the Patristic epoch do we meet with a notion of canon similar to our understanding. Discussion of
LXX and the Apocrypha in the Greek and Latin Fathers, not least between Augustine and Jerome, is
treated, and lines are drawn from here to the position given to the Apocrypha in the Protestant churches.
The weak position of the Apocrypha in these churches is hard to change, and modern suggestions to
translate the OT as church-Bible from the LXX do not seem to further the issue. (German) © Religious
and Theological Abstracts
O'Day, Gail R. 1990. Jeremiah 9:22-23 and 1 Corinthians 1:21-26: A Study in Intertextuality. Journal of
Biblical Literature 109(2): 259-267. Studies the relationship between Jer 9:22-23 and 1 Cor 1:21-26 as
an example of intertextuality in Paul, occasioned by a crisis. Analyzes the Hebrew text of Jeremiah 9,
even though Paul used the LXX version. Jer 9:22-23 is a wisdom teaching with a messenger formula
frame. Paul read the Corinthian situation through the lens of Jeremiah. Paul's Christocentric view
distinguishes his exegesis from his received Jeremiah text. There are verbal, structural and theological
features which show intertextuality. © Religious and Theological Abstracts
O'Grady, John. 1992. More About the Bible. Chicago Studies 31(3): 316-324. The Christian OT, which includes
the books of the Septuagint and the Latin Vulgate, should be distinguished from the Hebrew Scriptures.
Covenant (berith) indicates first the binding of God to humankind; then, the binding together of a
community based on religious experience; and, finally, the obligation within the community to live
ethically within the law. The NT represents both unity and multiplicity. © Religious and Theological
Abstracts
Peeters, Melvin K. H. 1995. Record of Work Published or in Progress. Bulletin of the International
Organization for Septuagint and Cognate Studies 28: 11-18.
Perrot, Charles. 1995. L'inspiration des Septante et le pouvoir scripturaire. In Kata tous o' selon les Septante:
trente études sur la Bible grecque des Septante en hommage à Marguerite Harl. Ed. Gilles Dorival and
Olivier Munnich, 169-183. Paris: Cerf.
Person, Raymond F. 1993. II Kings 24,18-25,30 and Jeremiah 52: A Text-Critical Case Study in the Redaction
History of the Deuteronomistic History. Z fur die Alttestamentliche Wissenschaft 105(2): 174-205.
Through a comparison of the Hebrew and Greek texts of 2 Kgs 24:18-25, 30 shows that the LXX of
Jeremiah preserves the oldest form of these texts. The redaction behind the other three texts was also
Deuteronomistic but probably did not take place until the 5th or 4th cent. None of the three schools of
Deuteronomistic redaction (Unity, Harvard, Gottingen) adequately explains the history of this passage.
© Religious and Theological Abstracts
Perspectives in the study of the Old Testament and Early Judaism: a Symposium on Honour of Adam S. van der
Woude on the occasion of his 70th birthday. 1998. Ed. Florentino García Martínez and Ed Noort.
Supplements to Vetus Testamentum 73. Leiden: Brill.
Pesty, Monika. 1993. La Septante et sa lecture patristique: un exemple (Jérémie 3,22-4,1). In Rashi 1040-1990:
hommage à Ephraïm E Urbach: IVe Congrès Européen des Etudes juives. Ed. Gabrielle Sed-Rajna,
173-182. Paris: Cerf.
Peters, Melvin K. H. 1993. Record of Work Published or in Progress. Bulletin of the International Organization
for Septuagint and Cognate Studies 26: 7-10.
Petroff, Yaakov. 1996. LXX translations for the minor sacral instruments. In Classical studies in honor of
David Sohlberg. Ed. R. Katzoff and et al., 129-152. Ramat Gan, Israel: Bar Ilan University Press.
Pietersma, Albert. 1995. The acrostic poems of Lamentations in Greek translation. In VIII Congress of the
International Organization for Septuagint and Cognate Studies. Ed. Leonard J. Greenspoon and Olivier
Munnich, 183-201. Atlanta: Scholars Press.
------. 1997. A new English translation of the Septuagint. In IX Congress of the International Organization for
Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 177-187. Atlanta: Scholars Press.
------. 2000. A New English Translation of the Septuagint: and the other Greek translations traditionally
included under that title, The Psalms. Oxford: Oxford University Press.
------. 2000. The Present State of the Critical Text of the Greek Psalter. In Der Septuaginta-Psalter und seine
Tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 12-32. Göttingen: Vandenhoeck &
Ruprecht.
Pisano, Stephen. 1991. Egypt in the Septuagint text of Hosea. In Tradition of the Text: Studies offered to
Dominique Barthélemy in celebration of his 70th birthday. Ed. Gerard Norton and Stephen Pisano, 301308. Freiburg (Switzerland); Göttingen: Universitätsverlag; Vandenhoeck & Ruprecht.
Plantin, Henry. 1998. Psalmöverskrifternas omtolkning i Septuaginta-Psaltaren. In Svensk Exegetisk Årsbok, 63.
Ed. S. Norin, 41-60.
Polak, Frank H. 1995. A classified index of the minuses of the Septuagint. In VIII Congress of the International
Organization for Septuagint and Cognate Studies. Ed. Leonard J. Greenspoon and Olivier Munnich,
335-347. Atlanta: Scholars Press.
------. 1992. Statistics and textual filiation: the case of 4QSama/LXX (with a note on the text of the Pentateuch).
In Septuagint, scrolls and cognate writings. Ed. George J. Brooke and Barnabas Lindars, 215-276.
Atlanta: Scholars Press.
Propp, William H. C. 1996. The Priestly Source Recovered Intact? Vetus Testamentum 46(4): 458-478. The
debate over the priestly source between Documentarians (P is an independent source) and
Supplementarians (P is a set of corrrections to non-P) could be resolved by finding an ancient
manuscript of P. Ezek 20:5-9 joins two fragments of P (Exod 2:23b-25 and Exod 6:2-9), preserving the
Septuagint reading in Exod 2:25 which flows into Exod 6:2. However, the case for an independent P
continues to rest primarily on (1) contradictions between P and non-P; (2) doublets; and (3) continuity of
P when read without intervening non-P. © Religious and Theological Abstracts
Provan, Iain W. 1990. Feasts, Booths and Gardens (Thr 2,6a). Z fur die Alttestamentliche Wissenschaft 102(2):
254-255. On the basis of the Septuagint and T. F. McDaniel's contributions, proposes the following
translation for Lam 2:6a: "He has cut off, like a vine, his branch; he has ruined his festival." © Religious
and Theological Abstracts
Psalter-Synopse: Hebräisch - Griechisch - Deutsch. 2000. Ed. Walter Gross and Bernd Janowski. Stuttgart:
Deutsche Bibelgesellschaft. Mitw. von Thomas Pola
Quarles, Charles L. 1997. The APO of 2 Thessalonians 1:9 and the Nature of Eternal Punishment. Westminster
Theological Journal 59(2): 201-211. The locative interpretation of apo in 2 Thess 1:9 is not as
incontrovertible as some assume. The common adjectival force of the preposition, the OT background,
and parallels from the NT and Pseudepigrapha support the causal interpretation, which is significant for
understanding the author's eschatology. His view of divine wrath is active rather than passive. This
interpretation weakens the use of this text to support a variety of annihilationist views. E. Fudge's
attempt to blend both senses of apo is awkward. The proposed interpretation highlights the writer's close
association of Christ with God. He applied Isa 2 concerning Yahweh to Christ and placed Christ center
stage in Isaiah's Day of the Lord. This hints that the title kurios, applied to Christ six times in 2 Thess 1,
bears its typical Septuagintal significance and serves as a title for Deity. © Religious and Theological
Abstracts
Quast, Udo. 2000. Einführung in die Editionsarbeit. In Der Septuaginta-Psalter und seine
Tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 387-399. Göttingen: Vandenhoeck &
Ruprecht.
Quignard, Pascal, and Pierre Skira. 1994. Les Septante. [Paris]: Editions Patrice Trigano.
Qumran Between the Old and New Testaments. 1998. Ed. Frederick H. Cryer and Thomas L. Thompson.
Journal for the Study of the Old Testament: Copenhagen International Seminar 290. Sheffield: Sheffield
Academic Press.
Raurell, Frederic. 1993. The doxa of the seer in Dan-LXX 12,13. In The Book of Daniel in the light of new
findings. Ed. Adam S. van der Woude, 520-532. Louvain: Leuven University Press; Peeters.
------. 1996. "Doxa" en la teologia i antropologia dels LXX. Barcelona: Barcelona: Herder; Edicions de la
Facultat de Teologia d Catalunya.
Rebenich, Stefan. 1993. Jerome: The "Vir Trilinguis" and the "Hebraica Veritas. Vigiliae Christianae 47(1): 5077. Jerome was much indebted to Origen on textual and exegetical matters. Recognition of the extent of
his borrowing from others has led to the conclusion that he was merely a compiler. Contrary to Nautin,
however, Jerome did not employ the Jewish tradition only indirectly through Greek authors but was in
direct contact with Jews who helped him translate the OT, define the canon, and tackle exegetical
questions. Jerome legitimized his recourse to Hebrew by philological and theological arguments. His use
of the LXX to repulse attacks by those who considered it inspired entangled him in contradictions. ©
Religious and Theological Abstracts
Reventlow, Henning Graf. 1997. Theologische Probleme der Septuaginta und der hellenistischen Hermeneutik.
Veröffentlichungen der Wissenschaftlichen Gesellschaft für Theologie 11. Gütersloh: Kaiser,
Gütersloher Verl.-Haus.
Rex, Richard. 1992. St. John Fisher's Treatise on the Authority of the Septuagint. Journal of Theological
Studies 43(1): 55-116. Among previously unpublished manuscripts of John Fisher is a brief treatise
defending the early Christian belief that the Septuagint translation of the OT was directly and verbally
inspired, just like the Hebrew original, by the Holy Spirit. Presents an edition of Fisher's defense of the
Septuagint translation as an important addition to the corpus of his writings. © Religious and
Theological Abstracts
Riley, William. 1990. Perceiving the Cosmos: Wisdom Literature as a Source of Creation Theology.
Proceedings of the Irish Biblical Assn 13: 42-57. Surveys creation thought in the Wisdom literature of
the Hebrew Bible and the Septuagint and points to some of the implications for a Christian theology of
creation. © Religious and Theological Abstracts
Roberts, P. 1997. Seers or Overseers? Expository Times 108(10): 301-305. The Greek term kubern seis found in
1 Cor 12, Rom 12 and Eph 4 and nowhere else in the NT, but three times in LXX to translate the
Hebrew tahbul t with the idea of giving guidance, is often seen by translators to mean government and to
refer to overseers or deacons. The gift did not survive in any formal church office but refers to leaders
and laity sensitive to the voice of the Spirit. © Religious and Theological Abstracts
Rofé, Alexander. 1997. The methods of late biblical scribes as evidenced by the Septuagint compared with the
other textual witnesses. In Tehillah le-Moshe. Ed. M. Cogan and et al., 259-270. Winona Lake, IN:
Eisenbrauns.
------. 1995. Not exile but annihilation for Zedekiah's people: the purport of Jeremiah 52 in the Septuagint. In
VIII Congress of the International Organization for Septuagint and Cognate Studies. Ed. Leonard J.
Greenspoon and Olivier Munnich, 165-170. Atlanta: Scholars Press.
------. 1996. Ruth 4:11 LXX: a Midrashic dramatization. In Texts, Temples, and Traditions: A Tribute to
Menahem Haran. Ed. Michael V. Fox and et al., *119-*124. Winona Lake, IN: Eisenbrauns.
Romano, Penna, and Nobile Marco. 1994. Appunti di un giornata di studio: I Reinterpretazione cristologica in
Paulo di alcuni testi veterotestementari con YHWH of a Study Day: I. Christological Reinterpretation of
Some OT Texts with YHWH as Subject in Paul. II. Concluding Comments). Antonianum 69(2-3: 322327. 1. In a number of Pauline passages, where the corresponding OT texts refer to YHWH, Kyrios
(LXX), the Apostle made an audacious identification and/or accommodation in favor of the divinization
of Christ. (a) Kyrios in Deut 6:4/1 Cor 8:6; (b) Yahwistic texts in a Christological sense: the steriotypic
day of the Lord; allusions: Isa 49:23-25/Phil 2:10-11; 2 Cor 3:16?; explicit references; Joel 3:5/Rom
10:13; Jer 9:22-23/1 Cor 1:31. While Paul did not reject original monotheism, he applied Yahwistic
texts and language to Christ, implying a new notion of the divinity which quickly found expression both
in polemics with Jews and in intra-Christian usage. 2. The author (Marco Nobili) outlines the thrust of
his book Premesse anticotestamentarie et giudaiche di cristologia (OT and Jewish Premisses to
Christology, 1993). (Italian). © Religious and Theological Abstracts
Rösel, Martin. 1995. Die Interpretation von Genesis 49 in der Septuaginta. Biblische Notizen 79: 54-70.
------. 1991. Die Jungfrauengeburt des endzeitlichen Immanuel: Jesaja 7 in der Übersetzung der Septuaginta. In
Altes Testament und christlicher Glaube. Ed. Ingo Baldermann, Ernst Dassmann, Ottmar Fuchs and et
al., 135-151. Neukirchen-Vluyn: Neukirchener Verlag.
------. 2001. Die Psalmüberschriften des Septuaginta-Psalters. In Der Septuaginta-Psalter: sprachliche und
theologische Aspekte. Ed. Erich Zenger. Herders biblische Studien Bd. 32, 125-148. Göttingen: Herder.
------. 1998. The Text-Critical Value of Septuagint-Genesis. BIOSCS 31: 62-70.
------. 1998. Theo-Logie der griechischen Bibel: Zur Wiedergabe der Gottesaussagen im LXX-Pentateuch.
Vetus Testamentum 48(1): 49-62. The chief problem Georg Bertram faced in attempting to determine a
theology of the Greek Bible was the span of four centuries in its translation. Since the translation went
from Hebrew to Greek, it is suitable to seek theological differences in the creation utterances, in calls to
reverence and in the revealed names of God in the Greek Bible. In such a search God becomes more
transcendental and theos comes to represent his mighty aspect while kyrios suggests his friendliness
toward Israel. (German). © Religious and Theological Abstracts
------. 1995. Übersetzung als Vollendung del Auslegung: Studien zur Genesis-Septuaginta. Bulletin of the
International Organization for Septuagint and Cognate Studies 28: 42-50. A commentary on the LXX
translation of Genesis with close reference to the Hebrew. R. attempts to demonstrate the translation
technique and theological interests of the translator, placing them in the context of early Alexandrian
philosophy. (Hamburg Dissertation abstract, 1993)
------. 1994. Übersetzung als Vollendung der Auslegung: Studien zur Genesis-Septuaginta. Berlin; New York:
de Gruyter.
------. 1991. Die Übersetzung der Gottesbezeichnungen in der Genesis-Septuaginta. In Ernten, was man sät:
Festschrift für Klaus Koch zu seinem 65 Geburtstag. Ed. Dwight R Daniels, Uwe Glessmer and Martin
Rösel, 357-377. Neukirchen-Vluyn: Neukirchener Verlag.
Ruckman, Peter S. 1996. The mythological Septuagint: a fairy tale for grown-ups. Pensacola, FL (P.O. Box
7135, Pensacola, 32534): Bible Believers Press.
Rusen-Weinhold, Ulrich. 2001. Der Septuaginta-Psalter in seinen verschiedenen Textformen zur Zeit des Neuen
Testaments. In Der Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed. Erich Zenger.
Herders biblische Studien Bd. 32, 61-87. Göttingen: Herder.
Sailhamer, John. 1991. The translational technique of the Greek Septuagint for the Hebrew verbs and
participles in Psalms 3- 41. New York: Peter Lang.
Salters, Robert B. 1993. Observations on the Septuagint of Ecclesiastes. Old Testament Essays 6(2): 163-174.
The LXX of Ecclesiastes shows the characteristics of the translation by Aquila, perhaps his secunda
editio. The translator's very literal style allows one to discover the underlying Hebrew text which differs
little from the consonantal text of the MT. There are times when the translator's presuppositions intrude.
© Religious and Theological Abstracts
------. 1991. Psalm 82,1 and the Septuagint. Zeitschrift für die Alttestamentliche Wissenschaft 103(2): 225-239.
Throughout the history of exegesis scholars have tried to avoid finding the assembly of gods in Ps 82:1.
The modern consensus of translators and commentators, however, has returned to the position of the
Septuagint, which found such an assembly in this verse. © Religious and Theological Abstracts
Satterthwaite, Philip E. 1991. Some Septuagintal pluses in Judges 20 and 21. Bulletin of the International
Organization for Septuagint and Cognate Studies 24: 25-35.
Schaper, Joachim. 2001. Die Renaissance der Mythotogie im hellenistischen Judentum und der SeptuagintaPsalter. In Der Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed. Erich Zenger. Herders
biblische Studien Bd. 32, 171-183. Göttingen: Herder.
Schaper, Joachim L. W. 1995. Eschatology in the Greek Psalter. Tübingen: J.C.B. Mohr.
------. 1998. The origin and purpose of the fifth column of the Hexapla. In Origen's Hexapla and fragments. Ed.
A. Salvesen, 3-15. Tübingen: J.C.B. Mohr.
------. 1998. The rabbinic canon and the Old Testament of the early church: a social-historical view. In
Canonization and decanonization. Ed. Arie van der Kooij, Karel van der Toorn and J. Snoek, 93-106.
Leiden: Brill.
------. 1994. Der Septuaginta-Psalter als Dokument jüdischer Eschatologie. In Die Septuaginta zwischen
Judentum und Christentum. Ed. Martin Hengel and Anna Maria Schwemer, 38-61. Tübingen: J.C.B.
Mohr.
------. 1994. The Unicorn in the Messianic Imagery of the Greek Bible. Journal of Theological Studies 45(1):
117-136. When LXX renders r'm (wild ox) by monoker s (unicorn), one should not conclude (contra
LSJ) that monoker s actually means wild ox. Rather, the replacement of the bull imagery in favor of the
unicorn metaphor should be understood as a Greek interpretation of an old, traditional element of
Hebrew and ancient oriental myth. Although the mythical image of the wild bull was still known to the
LXX translators, they preferred to reinterpret it by unicorn as a more contemporary image for depicting
God's might and glory. The unicorn of the Greek Bible may therefore be viewed as one of the hellenistic
features of the Greek Bible. © Religious and Theological Abstracts
Schenker, Adrian. 1999. Corvee ou ressources de Salomon? Revue des Sciences Religieuses 73(2): 150-164.
Certain differences between MT and LXX in 1 Kgs 1-12 are literary, not textual in nature, because they
are not to be explained as errors of the copyists or translators, but as deliberate redactional interventions.
They do not seem to depend on the LXX translator but on his Hebrew base text. Thus the question of the
relation between these two Hebrew forms of 1 Kgs 1-11 is raised. Seeks to establish an order of
chronological priority between them. © Religious and Theological Abstracts
------. 1994. Gewollt dunkle Wiedergaben in LXX? Am Beispiel von Ps 28 (29), 6. Biblica 75(4): 546-555.
------. 1997. Gewollt dunkle Wiedergaben in LXX?: zu den scheinbar unverständlichen Ubersetzungen im
Psalter der LXX am Beispiel von Ps 28 (29),6. In Theologische Probleme der Septuaginta und der
hellenistischen Hermeneutik. Ed. Henning Reventlow, Graf, 63-71. Gütersloh, Germany: Chr
Kaiser/Gütersloher.
------. 2001. Götter und Engel im Septuaginta-Psalter. Text- und Religionsgeschichtliche Ergebnisse aus drei
textkritischen Untersuchungen. In Der Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed.
Erich Zenger. Herders biblische Studien Bd. 32, 185-195. Göttingen: Herder.
------. 1997. Jéroboam et la division du royaume dans le texte massorétique et la Septante ancienne. In IX
Congress of the International Organization for Septuagint and Cognate Studies. Ed. Bernard A. Taylor,
171-176. Atlanta: Scholars Press.
------. 1994. La rédaction longue du livre de Jérémie doit-elle être datée au temps des premiers hasmonéens?
Ephemerides Theologicae Lovanienses 70(4): 281-293.
------. 2000. Septante et texte massorétique dans l'histoire la plus ancienne du texte de 1 Rois 2-14. Paris:
Gabalda.
Scher, Timothy P. 1991. The perfect indicative in Septuagint Genesis. Bulletin of the International
Organization for Septuagint and Cognate Studies 24: 14-24. Gen 1-15.
Schiffman, Lawrence H. 1992. The Septuagint and the Temple Scroll: shared "halakhic" variants. In Septuagint,
scrolls and cognate writings. Ed. George J. Brooke and Barnabas Lindars, 277-297. Atlanta: Scholars
Press.
Schlarb, Robert. 1990. Die Suche nach dem Messias: zeteo als Terminus technicus der markinischen
Messianologie (The Search for the Messiah: zeteo as a Technical Term of Mark's Messianism). Z fur die
Neutestamentliche Wissenschaft 81(3/4): 155-170. Defines zeteo in Mark through Marcan motifs.
Concludes that the editor borrowed zeteo from the hellenistically influenced wisdom literature of the
LXX to objectively and empirically answer the question of Jesus' messiahship. The answer was found
among the followers of Jesus. (German). © Religious and Theological Abstracts
Schmidt, Andreas. 1991. Der mogliche Text von P. Oxy. III 405, Z. 39-45 (The Possible Text of P. Oxy. III
405. 39-45). New Testament Studies 37(1): 160. Grenfell and Hunt's reconstruction of the text of P. Oxy.
III 405, lines 39-45, is based on J. A. Robinson's identification of it as a fragment of Irenaeus, Contra
Haereses. The papayrus text is too short, however. A clearly visible abbreviation sign leads instead to
the conclusion that the text preserves a variant of Matt 1:22-25, and represents a Christianization of the
LXX citation made there. (German) © Religious and Theological Abstracts
Schmidt, Daryl D. 1991. Semitisms and Septuagintalisms in the Book of Revelation. New Testament Studies
37(4): 592-603. Distinguishes septuagintalisms from true semitisms as those un-Greek expressions
which are peculiar to some one or another LXX translation style, but not directly explicable from
Hebrew or Aramaic syntax. The Book of Revelation yields numerous such septuagintalisms, especially
from the old Greek version of Daniel, which is much freer in style than the more semitic version of
Theodotion. © Religious and Theological Abstracts
Schniedewind, William M. 1994. Textual Criticism and Theological Interpretation: The Pro-Temple Tendenz in
the Greek Text of Samuel-Kings. Harvard Theological Review 87(1): 107-116. Textual criticism of the
Septuagint needs to be informed by an awareness of the theological tendenz of the translators. Examines
one aspect of the theology of the Books of the Kingdoms, a pro-temple bias, manifested in the alteration
and expansion of narratives concerning the temple at critical junctures in its history. © Religious and
Theological Abstracts
Schreiner, Josef. 1993. Thora in griechischem Gewand: Dekalog und Bundesbuch (Ex 20-23). In Bibel in
jüdischer und christlicher Tradition: Festschrift für Johann Maier zum 60 Geburtstag. Ed. Helmut
Merklein, Karlheinz Müller and Günter Stemberger, 33-55. Frankfurt am Main: Hain.
Schroeder, Joy A. 1995. Revelation 12: Female Figures and Figures of Evil. Word & World 15(2): 175-181.
Rev 12 describes a heavenly woman clothed with the sun and crowned with 12 stars. She is one of the
three symbolic women who appear in the visions of John of Patmos. John uses images from the LXX
and pagan goddess myths to describe her. Her identity includes aspects of Eve, the Virgin Mary, and
Israel. She is best described as the messianic community: the church in continuity with Israel. She wears
the crown of victory in the midst of persecution by Satan, reminding John's audience to remain
courageous and faithful in the face of persecution. Issue devoted to Revelation and Apocalyptic. ©
Religious and Theological Abstracts
Schulz-Flügel, Eva. 2000. Hieronymus, Feind und Überwinder der Septuaginta? Untersuchungen anhand der
Arbeiten an den Psalmen. In Der Septuaginta-Psalter und seine Tochterübersetzungen. Ed. Anneli
Aejmelaeus and Udo Quast, 33-50. Göttingen: Vandenhoeck & Ruprecht.
Schulze, L. F. 1992. Vanwaar die eenhoring in Bybelvertalings? (From Whence the Unicorn in Bible
Translations?). In Die Skriflig 26(3): 337-349. Luther's translation of Ps 22:22, Deliver me from the
unicorns, is curious since the unicorn never existed but figures as a symbol of the New Age. The
Hebrew means: antelope, buffalo, or wild bull. Since the official Dutch translation (1633) gives the same
translation as Luther, it seems the unicorn was such a powerful symbol in 16th century Europe that it
slipped into Bible translations. Calvin, tending less than Luther to allegory and non-literal interpretation,
also mentions the unicorns in his commentary of Ps 22:22. This renders Jerome's Vulgate suspect, and,
indeed, the Vulgate translates the Hebrew as unicorns. The next stop was the LXX, which reads
monokeros. In this way the cultural background as a possible explanation shifts from the 16th century to
the first centuries BC. (Afrikaans) © Religious and Theological Abstracts
Schwemer, Anna Maria. 1994. Die Verwendung der Septuaginta in den Vitae Prophetarum. In Die Septuaginta
zwischen Judentum und Christentum. Ed. Martin Hengel and Anna Maria Schwemer, 62-91. Tübingen:
J.C.B. Mohr.
Seiler, Stefan. 2001. Theologische Konzepte in der Septuaginta. Das theologische Profil von 1 Chr 16,8ff. LXX
im Vergleich mit Ps 104; 95; 105 LXX. In Der Septuaginta-Psalter: sprachliche und theologische
Aspekte. Ed. Erich Zenger. Herders biblische Studien Bd. 32, 197-225. Göttingen: Herder.
Selon les Septante: trente études sur la Bible grecque des Septante: en hommage à Marguerite Harl. 1995. Ed.
Gilles Dorival and Olivier Munnich. Paris: Cerf.
Septuagint Scrolls and Cognate Writings: papers presented to the International Symposium on the Septuagint
and its Relations to the Dead Sea Scrolls and Other Writings, Manchester, 1990. 1992. Ed. George J.
Brooke and Barnabas Lindars. Septuagint and Cognate Studies 33. Atlanta: Scholars Press.
Septuagint, scrolls and cognate writings. 1992. Ed. George J. Brooke and Barnabas Lindars, viii,657. Atlanta:
Scholars Press. Introduction, B Lindars. The contribution of the Qumran Scrolls to the understanding of
the LXX, E Tov. The Septuagint manuscripts from Qumran: a reappraisal of their value, E Ulrich. The
Temple Scroll and LXX Exodus 35-40, G Brooke. On the relationship between 11QPsa and the
Septuagint on the basis of the computerized data base (CAQP), J Cook. The problem of haplography in
1 and 2 Samuel, R Gordon. The Qumran fragments of Joshua: which puzzle are they part of and where
do they fit?, L Greenspoon. The Old Greek of Isaiah in relation to the Qumran texts of Isaiah: some
general comments, A Kooij. Statistics and textual filiation: the case of 4QSama/LXX (with a note on the
text of the Pentateuch), F Polak. The Septuagint and the Temple Scroll: shared "halakhic" variants, L
Schiffman. To revise or not to revise: attitudes to Jewish biblical translation, S Brock. The translation of
the Septuagint in light of earlier tradition and subsequent influences, R Hanhart. Septuagintal translation
techniques - a solution to the problem of the Tabernacle account, A Aejmelaeus. 281 BCE: the year of
the translation of the Pentateuch into Greek under Ptolemy II, N Collins. The translation technique of the
Greek minor versions: translations or revisions?, L Grabbe. The treatment in the LXX of the theme of
seeing God, A Hanson. Edra and the Philistine plague, J Lust. Is the alternate tradition of the division of
the Kingdom (3 Kgdms 12:24a-z) non-Deuteronomistic?, Z Talshir. Indexes.
Septuagint, scrolls, and cognate writings: papers presented to the International Symposium on the Septuagint
and its Relations to the Dead Sea Scrolls and Other Writings (Manchester, 1990). 1992. Ed. George J.
Brooke and Barnabas Lindars. Atlanta, Ga.: Scholars Press.
Die Septuaginta zwischen Judentum und Christentum. 1994. Ed. Martin Hengel and Anna Maria Schwemer,
xii,325. Tübingen: J.C.B. Mohr. Vorwort. Textgeschichtliche Probleme der LXX von ihrer Entstehung
bis Origenes, R Hanhart. Weise hinter "eisernen Mauern": Tora und jüdisches Selbstverständnis
zwischen Akkulturation und Absonderung im Aristeasbrief, R Feldmeier. Der Septuaginta-Psalter als
Dokument jüdischer Eschatologie, J Schaper. Die Verwendung der Septuaginta in den Vitae
Prophetarum, A Schwemer. Der griechische Targum Aquilas: Ein Beitrag zum rabbinischen
Ubersetzungsverständnis, G Veltri. Die Novelle 146 peri Ebraion: Das Verbot des Targumvortrags in
Justinians Politik, G Veltri. Hieronymus und die "Hebraica Veritas" - ein Beitrag zur Archäologie des
protestantischen Schriftverständnisses?, C Markschies. Die Septuaginta als "christliche
Schriftensammlung", ihre Vorgeschichte und das Problem ihres Kanons, M Hengel, R Deines.
Der Septuaginta-Psalter und seine Tochterübersetzungen. 2000. Ed. Anneli Aejmelaeus and Udo Quast.
Abhandlungen der Akademie der Wissenschaften in Göttingen, Philologisch-historische Klasse F. 3,
230, Mitteilungen des Septuaginta-Unternehmens 24. Göttingen: Vandenhoeck und Ruprecht.
Der Septuaginta-Psalter: sprachliche und theologische Aspekte. 2001. Ed. Erich Zenger. Herders biblische
Studien Bd. 32. Göttingen: Herder.
Sharp, Carolyn J. 1997. Take Another Scroll and Write: A Study of the LXX and the MT of Jeremiah's Oracles
against Egypt and Babylon. Vetus Testamentum 47(4): 487-516. Analyzes zero variants, content variants
and location variants in two of the three major oracles against the nations in Jeremiah. Five variants are
significant in discrepant details and show that both collections (MT and LXX) may lay claims for
original status on some but not every level. The command to Jeremiah in Jer 36 preserves the literary
memory of a shorter earlier scroll and a longer later scroll. Text-critical categories may not provide
appropriate parameters. Appendix: 113 variants in Jer 46 and Jer 50-51. © Religious and Theological
Abstracts
Shaw, Charles S. 1997. The Sins of Rehoboam: The Purpose of 3 Kingdoms 12.24A-Z. Journal for the Study of
the Old Testament 73: 55-64.
Silva, Moisés. 2001. The Greek Psalter in Paul's Letters: A Textual Study. In The Old Greek Psalter: Studies in
Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry. Journal for the
Study of the Old Testament. Supplement Series 332, 277-288. Sheffield: Sheffield Academic Press.
Sipilä, Seppo. 1999. Between literalness and freedom: translation technique in the Septuagint of Joshua and
Judges regarding the clause connections introduced by 'vav' and 'mem.' Helsinki; Göttingen: Finnish
Exegetical Society; Vandenhoeck & Ruprecht.
------. 1997. John Chrysostom and the book of Joshua. In IX Congress of the International Organization for
Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 329-354. Atlanta: Scholars Press.
------. 1998. Max Leopold Margolis and the Origenic recension in Joshua. In Origen's Hexapla and fragments.
Ed. A. Salvesen, 16-38. Tübingen: J.C.B. Mohr.
------. 1993. A Note to the Users of Margolis' Joshua Edition. Bulletin of the International Organization for
Septuagint and Cognate Studies 26: 17-21.
------. 1995. The renderings of wyhy and whyh as formulas in the LXX of Joshua. In VIII Congress of the
International Organization for Septuagint and Cognate Studies. Ed. Leonard J. Greenspoon and Olivier
Munnich, 273-289. Atlanta: Scholars Press.
------. 1991. The Septuagint version of Joshua 3-4. In VII Congress of the International Organization for
Septuagint and Cognate Studies, Leuven 1989. Ed. Claude Cox, 63-74. Atlanta: Scholars Press.
Slater, Thomas B. 1992. The Possible Influence of LXX Exodus 20:11 on Acts 14:15. Andrews University
Seminary Studies 30(2): 151-152. An examination of the affinity between Acts 14:15 and LXX Exod
20:11 from which it quotes. This Acts quotation should be understood as a validation of the Gentile
mission which is a major theme of Luke-Acts. By quoting the Decalogue the text in Acts 14 associates
the giving of the Torah with the mission to the Gentiles. This quotation from LXX Exod 20:11 tells the
reader that the creator God who gave the Torah at Mt. Sinai now has chosen a new people, the
Christians, from among the Gentiles. © Religious and Theological Abstracts
------. 1993. 'King of Kings and Lord of Lords' Revisited. New Testament Studies 39(1): 159-160. G. K. Beale is
correct in arguing (NTS, 1985, 31(4):618-620) that LXX Dan 4:37, rather than 1 Enoch 9:4, is the
source of the expression "king of kings and lord of lords" in Rev 17:14. Moreover similar parallels to
Daniel are to be found in Rev 19:11-21, and in particular Rev 19:16. © Religious and Theological
Abstracts
Soisalon-Soininen, Ilmari. 1995. Ubersetzen: der Sprache Gewalt antun. In VIII Congress of the International
Organization for Septuagint and Cognate Studies. Ed. Leonard J. Greenspoon and Olivier Munnich, 6372. Atlanta: Scholars Press.
Sollamo, Raija. 1996. The Origins of LXX Studies in Finland. Scandinavian Journal of the Old Testament
10(2): 159-168. Relates how I. Soisalon-Soininen became interested in the LXX and chose his specialty,
study of the translation technique. Contacts with Sweden were close, and the seed of Finnish LXX
studies was sown by G. Gerleman of Lund. Finnish LXX studies had a modest beginning, but grew into
the strong tradition of the Helsinki School, which has been moved to Gottingen, where A. Aejmelaeus is
a professor (successor to R. Hanhart). © Religious and Theological Abstracts
------. 1991. The pleonastic use of the pronoun in connection with the relative pronoun in the Greek Pentateuch.
In VII Congress of the International Organization for Septuagint and Cognate Studies, Leuven 1989. Ed.
Claude Cox, 75-85. Atlanta: Scholars Press.
------. 1995. The pleonastic use of the pronoun in connection with the relative pronoun in the LXX of Leviticus,
Numbers and Deuteronomy. In VIII Congress of the International Organization for Septuagint and
Cognate Studies. Ed. Leonard J. Greenspoon and Olivier Munnich, 43-62. Atlanta: Scholars Press.
------. 2001. Repetition of Possessive Pronouns in the Greek Psalter: The Use and Non-Use of Possessive
Pronouns in Renderings of Hebrew Coordinate Items with Possessive Suffixes. In The Old Greek
Psalter: Studies in Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry.
Journal for the Study of the Old Testament. Supplement Series 332, 44-53. Sheffield: Sheffield
Academic Press.
------. 1995. Repetition of the possessive pronouns in the Septuagint. Atlanta, Ga.: Scholars Press.
Stanley, Christopher D. 1993. The Significance of Romans 11:3-4 for the Text History of the LXX Book of
Kingdoms. Journal of Biblical Literature 112(1): 43-54. Argues that Rom 11:3-4 presents the earliest
known translation of the book of Kingdoms (Samuel and Kings in the Greek Bible). The so-called
"Lucianic" version is a revision of this earlier text, both of which antedate the standard Greek translation
preserved in the codices, the so-called Septuagint (LXX). © Religious and Theological Abstracts
Stevens, David E. 1997. Does Deuteronomy 32:8 Refer to Sons of God or Sons of Israel ? Bibliotheca Sacra
154(614): 131-141. The evidence of textual criticism, the literary structure, and the biblical-theological
context indicate that the Masoretic text according to the number of the sons of Israel, is original and is
preferable to the Septuagint's reading, according to the sons of God (i.e. angels). © Religious and
Theological Abstracts
Steyn, Gert J. 1990. Intertextual Similarities between Septuagint Pretexts and Luke's Gospel. Neotestamentica
24(2): 229-246. Defines the text theory of intertextuality and uses it to explore the possible relationship
between Luke's material and pretexts in the LXX. Traces the various approaches which have been used
to understand this relationship and criticizes them. Argues for a holistic-functional approach, particularly
focusing upon the implicit similarities between Luke and various LXX texts. Luke re-uses some OT
traditions and rewrites them with a specific theological aim in mind. © Religious and Theological
Abstracts
------. 1995. LXX-Sitate in die Petrus- en Paulusredes van Handelinge. Skrif en Kerk 16(1): 125-141.
------. 1996. Pretexts of the Second Table of the Decalogue and Early Christian Intertexts. Neotestamentica
30(2): 451-464. The early Christian writings, Romans, James Matthew, Mark, Luke and Didache all
refer to the second table of the Decalogue. One is, however, immediately confronted with the variety of
existing pretexts from the Hebrew and LXX traditions in both the Exodus and Deuteronomy accounts
when trying to trace the pretext(s) which they might have used. Compares the potential existing pretexts
-as represented in the LXX uncials - used by these early Christian writers and attempts to establish
which of these might have been used by a specific author. Attempts to see how these early Christian
writers, as ancient readers, understood their pretexts during the process of their text production. ©
Religious and Theological Abstracts
------. 1995. Septuagint quotations in the context of the Petrine and Pauline speeches of the Acta Apostolorum.
Kampen, Netherlands: Kok Pharos.
------. 1990. Die stand van LXX-navorshin in Suid-Afrika (1978-1989) en die belang hiervan vir die NuweTestamentiese wetenskap. Theologia Evangelica 23(2): 7-14. Deals with the status of LXX research in
South Africa and the importance of LXX studies for NT studies. In Stellenbosch and Pretoria a few
scholars work on the LXX, especially from text-historical, research-historical and theological view
points. A body is needed to coordinate LXX studies in Africa and to promote relationships and research
among the relevant disciplines. (Afrikaans). © Religious and Theological Abstracts
Stichel, Rainer. 2001. Zur Zerkunft der psalmenüberschriften in der Septuaginta. In Der Septuaginta-Psalter:
sprachliche und theologische Aspekte. Ed. Erich Zenger. Herders biblische Studien Bd. 32, 149-161.
Göttingen: Herder.
Stipp, Hermann-Josef. 1997. Eschatologisches Schema im Alexandrinischen Jeremiabuch? Strukturprobleme
eines komplexen Prophetenbuchs (Eschatological Scheme in the Alexandrian Book of Jeremiah?
Structure Problems in a Complex Book of Prophecy). Journal of Northwest Semitic Languages 23(1):
153-179. The global structure of the Alexandrian edition of the Book of Jeremiah, as attested in the
Septuagint, has been derived from the so-called eschatological pattern, according to which certain
prophetical books are arranged in three major sections: Part I comprises prophecies of doom on Judah,
part II delivers prophecies of doom on foreign nations, whereas part III rounds off the book with
announcements of Judah's salvation. The applicability of the model on Jeremiah is hampered by the
implausibility that Jer AIT 33-51 (=JerMT 26-45), taken as a whole, was ever perceived as representing
salvation prophecy. These difficulties increase if, contrary to the evidence, the Alexandrian Book of
Jeremiah is regarded as later, rather than older, than the Masoretic edition. Therefore the application of
the theory on Jer AIT seems not advisable. (German) © Religious and Theological Abstracts
------. 1994. Das masoretische und alexandrinische Sondergut des Jeremiabuches: textgeschichtlicher Rang,
Eigenarten, Triebkräfte. Freiburg, Schweiz; Göttingen: Universitätsverlag; Vandenhoeck & Ruprecht.
------. 1990. Das Verhaltnis von Textkritik und Literarkritik in neueren alttestamentlichen Veroffentlichungen
(The Relationship of Textual Criticism and Literary Criticism in Newer OT Publications). Biblische
Zeitschrift 34(1): 16-37. The borders between textual criticism and literary criticism are not as clear as
often indicated in the literature. Arguments have been bolstered by the discoveries at Qumran and the
subsequent growth of credibility on part of the Septuaginta. Refers to the work of Emanuel Tov ("The
Text-Critical Use of the Septuagint in Biblical Research") and the Comite pour l'analyse textuelle de
l'Ancien Testament hebreu (I and II). Even Ludger Schwienhorst's monograph ("Die Eroberung
Jerichos," 1986) promoting the distinction of intentional alterations (belong to textual criticism) and
unintentional alterations is found lacking. Concludes that the only decisive criterion is that textual
criticism analyzes data of text-condition (conjectural criticism is therefore a procedure of literary
criticism). (German) © Religious and Theological Abstracts
Studien zur Septuaginta - Robert Hanhart zu Ehren: aus Anlass seines 65 Geburtstages. 1990. Ed. Detlef
Fraenkel, Udo Quast and John W. Wevers, 368. Göttingen: Vandenhoeck & Ruprecht. Geleitwort.
"Guessing" in the Septuagint, J Barr. Zurück zur Hebraismenfrage, I Soisalon-Soininen. The koine
background for the repetition and non-repetition of the possessive pronoun in co-ordinate items, R
Sollamo. Renderings of combinations of the infinitive absolute and finite verbs in the LXX - their nature
and distribution, E Tov. OTI recitativum in Septuagintal Greek, A Aejmelaeus. Der Gebrauch des
Artikels in der Septuaginta des Ecclesiastes, J Ziegler. PreOrigen recensional activity in the Greek
Exodus, J Wevers. Die Quellen der asterisierten Zusätze im zweiten Tabernakelbericht Exod 35-40, D
Fraenkel. Origène, éditeur de la Septante de Daniel, O Munnich. Some reflections on the Antiochian text
of the Septuagint, N Fernández-Marcos. Der rezensionelle Charakter einiger Wortvarianten im Buche
Numeri, U Quast. Les relations de la Complutensis avec le papyrus 967 pour Ez 40:42 à 46:24, D
Barthélemy. Ra 2110 (P Bodmer XXIV) and the text of the Greek Psalter, A Pietersma. A Greek
paraphrase of Exodus on papyrus from Qumran Cave 4, E Ulrich. Dtn 1,12 LXX, L Perlitt. La libération
de Jérémie et le meurtre de Godolias: le texte court (LXX) et la rédaction longue (TM), P Bogaert. Das 4
Makkabäerbuch als Textzeuge der Septuaginta, B Schaller. Der geistige Vater des SeptuagintaUnternehmens, R Smend. Ausgewählte Bibliographie Robert Hanhart.
Studien Zur Septuaginta und Zum Hellenistischen Judentum. 1999. Ed. Robert Hanhart and Reinhard Gregor
Kratz. Forschungen Zum Alten Testament 24. Tübingen: Mohr Siebeck.
Studies in Isaiah 24-27: the Isaiah Workshop = de Jesaja Werkplaats. 2000. Ed. Hendrik Jan Bosman and
Harm van Grol. Leiden; Boston: Brill. Isaiah 24-27: text-critical notes, A. van der Kooij; The cities of
Isaiah 24-27 according to the Vulgate, Targum and Septuagint, A. van der Kooij
Swetnam, James. 1994. Hebrews 10:30-31: A Suggestion. Biblica 75(3): 388-394. Argues for a change in a
consensus in the interpretation of Heb 10:31-32 which takes the passage in a negative sense, as the
summation of the negative paraenesis in Heb 10:19-29. The negative sense should stop with the citation
of Deut 32:35 at Heb 10:30a, and the following citation, from Deut 32:36, at 10:30b, and the verse
10:31, should be interpreted in a positive sense, as an introduction to the positive paraenesis ending at
Heb 10:39. Such a change clarifies the positive paraenesis by indicating that it is eschatological and
legal: God in the end-time is vindicating his people. This interpretation is helpful for interpreting other
passages in Hebrews and for gaining a more accurate view of the use of LXX citations in the Epistle. ©
Religious and Theological Abstracts
Swinn, S. P. 1990. Agapan in the Septuagint. In Melbourne Symposium on Septuagint Lexicography. Ed.
Takamitsu Muraoka, 49-81. Atlanta: Scholars Press.
Talshir, Zipora. 1993. The alternative story of the division of the kingdom: 3 Kingdoms 12:24a-z. Jerusalem:
Simor.
------. 1995. The contribution of diverging traditions preserved in the Septuagint to literary criticism of the
Bible. In VIII Congress of the International Organization for Septuagint and Cognate Studies. Ed.
Leonard J. Greenspoon and Olivier Munnich, 21-41. Atlanta: Scholars Press.
------. 1999. I Esdras: from origin to translation. Atlanta, Ga.: Society of Biblical Literature.
------. 1990. The Image of the Septuagint-Edition of the Book of Kings. Tarbiz 59(3/4): 249-302. The LXX
version of the Book of Kings differs significantly from that of the MT. It is best defined as a Midrashic
revision of a text form much like the MT. But there is no convincing evidence that the literary activity
around the biblical texts took place in a Greek school, nor of the existence of different textual traditions.
Analyzes in detail an example of the reviser's work preserved in the LXX version of 1 Kgs 11. (Hebrew)
© Religious and Theological Abstracts
Taylor, Bernard A. 1994. The analytical lexicon to the Septuagint: a complete parsing guide. Grand Rapids,
Mich.: Zondervan.
------. 1992. The CATSS Variant Database: An Evaluation. Bulletin of the International Organization for
Septuagint and Cognate Studies 25: 28-37.
------. 1997. The Lucianic text and the MT in 1 Reigns. In IX Congress of the International Organization for
Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 1-9. Atlanta: Scholars Press.
Theologische Probleme der Septuaginta und der hellenistischen Hermeneutik. 1997. Ed. Henning Reventlow,
Graf, 139. Gütersloh, Germany: Chr Kaiser/Gütersloher. Zur Theologie des Jesajabuches in der
Septuaginta, A Kooij. Septuagint and messianism, with a special emphasis on the Pentateuch, J Lust.
Bekehrung von oben als "messianisches Programm": die Sonderüberlieferung der Septuaginta in Dan 46, R Albertz. Gewollt dunkle Wiedergaben in LXX?: zu den scheinbar unverständlichen Ubersetzungen
im Psalter der LXX am Beispiel von Ps 28 (29),6, A Schenker. Der Psalter als Zeuge des Evangeliums:
die Verwendung der Septuaginta-Psalmen in den ersten beiden Hauptteilen des Römerbriefes, O Hofius.
Die Allegorese und die Anfänge der Schriftauslegung, G Sellin.
Thompson, J. David. 1999-2000. A critical concordance to the Septuagint... [Wooster, Ohio]: Biblical Research
Associates, Inc.
Toloni, Giancarlo. 1996. Un' ulteriore accezione di SOMA ne LXX. Estudios Bíblicos 54(2): 145-164.
Tov, Emanuel. 1991. The CATSS project - a progress report. In VII Congress of the International Organization
for Septuagint and Cognate Studies, Leuven 1989. Ed. Claude Cox, 157-163. Atlanta: Scholars Press.
------. 1992. The contribution of the Qumran Scrolls to the understanding of the LXX. In Septuagint, scrolls and
cognate writings. Ed. George J. Brooke and Barnabas Lindars, 11-47. Atlanta: Scholars Press.
------. 1999. The Greek and Hebrew Bible: collected essays on the Septuagint. Leiden; Boston: Brill. Contains
38 essays by Tov. Originally published between 1971 and 1997, they deal with the following subjects:
general topics, lexicography, translation technique and exegesis, the Septuagint and textual and literary
criticism of the Hebrew Bible, and the revisions of the Septuagint. All the essays have been revised,
expanded, or shortened, in some cases considerably, and they integrate studies which appeared
subsequent to the original monographs.
------. 1990. Greek words and Hebrew meanings. In Melbourne Symposium on Septuagint Lexicography. Ed.
Takamitsu Muraoka, 83-125. Atlanta: Scholars Press.
------. 1990. Recensional differences between the Masoretic Text and the Septuagint of Proverbs. In Of scribes
and scrolls: studies on the Hebrew Bible, intertestamental Judaism, and Christian origins, presented to
John Strugnell on the occasion of his sixtieth birthday. Ed. Harold W. Attridge, John J. Collins and
Thomas H. Tobin, 43-56. Lanham: University Press of America.
------. 2001. Scribal Features of Early Witnesses of Greek Scripture. In The Old Greek Psalter: Studies in
Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry. Journal for the
Study of the Old Testament. Supplement Series 332, 125-148. Sheffield: Sheffield Academic Press.
------. 1993. Some Reflections on the Hebrew Texts from which the Septuagint was Translated. Journal of
Northwest Semitic Languages 19: 107-122. Expresses some ideas on the Hebrew texts from which the
LXX was translated. Treats issues such as: the nature of the Vorlage of the books of the LXX (text or
recension), the relation between the LXX and other witnesses (the Masoretic family, the Qumran scrolls,
etc.), the provenience of the Hebrew text(s) used by the translators (Egypt or Palestine) and
characteristics of the LXX translation. © Religious and Theological Abstracts
------. 1997. The text-critical use of the Septuagint in biblical research. Jerusalem: Simor. This second edition
takes into account the many developments that have taken place in LXX research since the first edition
(1981). Sections have been completely rewritten, contents adapted to reflect changes in Tov's thinking
on the subject, and corrections have been inserted.
Trebolle Barrera, Julio C. 1991. Edition Preliminaire de 4QJugesb. Contribution des Manuscrits Qumraniens
des Juges a l'Etude Textuelle et Litteraire du Livre. Revue de Qumran 15(1/2): 79-100. Of the Qumran
copies of the text of Judges, 1Q6, 4QJudgesa and 4QJudgesb, the last is closest to the Masoretic Text. In
three fragments it preserves Judg 19:5-7 and 21:12-25. Gives a preliminary edition of the text with
French translation and commentary. Discusses irregularity in length of lines and a few textual variants.
A final chart sketches the lines in the textual history of Judges, showing how the three Qumran copies fit
in, 4QJudgesa left of the LXX line and the other two between LXX and MT. (French). © Religious and
Theological Abstracts
------. 1991. The text-critical use of the Septuagint in the Books of Kings. In VII Congress of the International
Organization for Septuagint and Cognate Studies, Leuven 1989. Ed. Claude Cox, 285-299. Atlanta:
Scholars Press.
Trigg, Joseph W. 1991. The Angel of Great Counsel: Christ and the Angelic Hierarchy in Origen's Theology.
Journal of Theological Studies 42(1): 35-51. In Isa 9:6 the LXX translates the Hebrew "wonder of a
counsellor" as "angel of great counsel" (megales boules aggelos). As a result "Angel of Great Counsel"
became an accepted title for Christ. Explores Origen's use of this language in terms of its theological
function and significance, especially in light of the image of the Son as Seraph from Isaiah 6. ©
Religious and Theological Abstracts
Troxel, Ronald L. 1992. Eschatos and Eschatology in LXX-Isaiah. Bulletin of the International Organization
for Septuagint and Cognate Studies 25: 18-27.
------. 1993. Exegesis and Theology in the LXX: Isaiah V 26-30. Vetus Testamentum 43(1): 102-111. In a study
of the LXX of Isa 5:26-30, illustrates E. Tov's protest against the tendency to assume every variation of
the LXX from its Vorlage represents theological exegesis. Separates variants, linguistic method and
contextual and/or theological exposition verse by verse. The clearest change was interpreting singular
verbs and pronouns as collectives by the use of plural forms (except in 5:29b-30, where the translator
combined context and theology to put singulars for God there). © Religious and Theological Abstracts
Ulrich, Eugene. 2000. The Dead Sea Scrolls and Their Implications for an Edition of the Septuagint Psalter. In
Der Septuaginta-Psalter und seine Tochterübersetzungen. Ed. Anneli Aejmelaeus and Udo Quast, 323336. Göttingen: Vandenhoeck & Ruprecht.
Ulrich, Eugene C. 1999. The Dead Sea scrolls and the origins of the Bible. Grand Rapids, Mich.: Leiden;
Boston: Eerdmans; Brill Academic Publishers.
------. 1992. The Old Testament text of Eusebius: the heritage of Origen. In Eusebius, Christianity, and
Judaism. Ed. Harold W. Attridge and Gohei Hata, 543-562. Detroit: Wayne State University Press.
------. 1992. The Septuagint manuscripts from Qumran: a reappraisal of their value. In Septuagint, scrolls and
cognate writings. Ed. George J. Brooke and Barnabas Lindars, 49-80. Atlanta: Scholars Press.
Vall, Gregory. 1997. Psalm 22:17b: The Old Guess. Journal of Biblical Literature 116(1): 45-56. A history of
the text-critical controversy concerning Ps 22:17b. The obscure Hebrew Vorlage probably k'ry ydy
wrgly, ?? my hands and my feet was rendered in the LXX o ryxan cheiras mou kai podas, they have
pierced my hands and feet. Christians applied this to the crucifixion. Greekspeaking Jews rejected the
LXX in favor of later revisions by Aquila (1st ed.: they have disfigured...; 2nd: they have bound ...) and
Symmachus (like those who seek to bind...). Jerome's 387 Latin translation follows the LXX; but his
391 translation reads vinxerunt, they have bound. In the Masoretic text, the variant k'ry, like a lion ...,
replaced k'rw. Surveys major critical proposals. Defends the 19th century suggestion of H. Graetz, who
emended k'rw to read 'srw, they have bound. Was this the Vorlage for Aquila and Jerome? Offers a
scenario explaining how the textual corruption may have occurred. © Religious and Theological
Abstracts
van de Sandt, Hubertus Waltherus Maria. 1994. Acts 28,28: No Salvation for the People of Israel? An Answer
in the Perspective of the LXX. Ephemerides Theologicae Lovanienses 70(4): 341-358.
------. 1992. An Explanation of Acts 15.6-21 in the Light of Deuteronomy 4.29-35 (LXX). Journal for the Study
of the New Testament 46: 73-97. Acts 15:6-21 is a reinterpretation and adaptation of the LXX version of
Deut 4:29-35. In Deut 4:29-31 Moses heralds the return of the exiled Israel to God. They will seek the
Lord in the last days and they will find him for he is a God of mercy. Luke extends the object of this
announcement to include the Gentiles. The quotation of Amos 9:11-12 LXX with its universal purport
replaces Deut 4:29-31 in Acts 15:16-17. The allusion to Isa 45:21 in Acts 15:18 accounts for the
temporal indications in Acts 15:7, 14. This twofold appeal to antiquity modifies the invitation to Israel in
Deut 4:32 to consider "the days that are past." Also of importance are Deut 4:33 and 34, which refer to
the revelation at Sinai and the Exodus. These unique experiences of Israel are linked by Luke to events
in the recent past of believing Gentiles as well. © Religious and Theological Abstracts
------. 1994. The Quotations in Acts 13:32-52 as a Reflection of Luke's LXX Interpretation. Biblica 75(1): 2658. Focuses on explicit quotations from the LXX in Acts 13:32-52 and considers why Luke selected
these citations. In each of the texts, Isa 55:1-3; Hab 1:1-11 and Isa 49:1-6, God's intentions with respect
to the Gentiles emerge. Although inclusion of the uncircumcised in Israel was problematic, it was, now
that Jesus has been raised, part of God's will, as Scripture said. In Isa 55:6-11 and Hab 1:5-11, Luke
found different descriptions of Israel's fate. While in both the Gentiles were included, Luke came across
a positive message for God's people in Isaiah but a negative one in Habakkuk. He therefore remonstrates
with Israel upon two distinct scenarios: either forgiveness of sins and justification or disappearance for
the sake of the Gentile nations. Neither scenario plays a part in the succession of events after Paul's
speech because his message is neither accepted nor turned down by the whole of Israel. Luke's
quantitative exaggeration, as if the whole of Israel does not believe, reflects the pattern of contrast
underlying his choice and interpretation of the LXX passages in the Antiochian speech and its aftermath.
© Religious and Theological Abstracts
------. 1991. Why Is Amos 5,25-27 quoted in Acts 7,42f? Z fur die Neutestamentliche Wissenschaft 82(1/2): 6787. A number of difficulties arise from the quotation of Amos 5:25-27 in Acts 7:42d-43 (narrative of the
golden calf): the reference to the Babylonian exile as well as the star worship, mentioned in the
quotation, seem out of place. Furthermore, in Acts, the calf narrative has a different ending than in the
OT: no new opportunity for reconciliation is offered. Suggests that Luke's alternative historiography in
Acts 7:38-44 results from his study and reinterpretation of the LXX version of the OT. © Religious and
Theological Abstracts
van der Horst, Pieter W. 1992. "Gij zult van goden geen kwaad spreken." De Septuaginta-vertaling van Exodus
22:27(28), haar achtergrond en invloed ("Thou Shalt Not Revile the Gods": The Septuagint Translation
of Exodus 22:27[28]). Nederlands Theologisch Tijdschrift 46(3): 192-198. The LXX use of the plural
theoi (gods) in Exod 22:27(28) instead of the expected "God" is probably to be explained as
apologetically directed against the charges from Alexandrian anti-Semites who accused Moses of antireligious crimes. Jewish authors, (e.g., Philo, Josephus) explain that Moses wrote this in the hope that
abstention from reviling the pagan gods might bring the Gentiles closer to Israel's God. Christian authors
either have to defend themselves against the argument of pagan authors who asserted that this text
proves that Moses condoned polytheism, or they explain the words "gods" as referring to ecclesiastical
or worldly authorities. © Religious and Theological Abstracts
van der Kooij, Arie. 2000. The Cities of Isaiah 24-27 According to Vulgate, Targum and Septuagint. In The
Isaiah Workshop (De Jesaja Werkplaats). Ed. Hendrik Jan Bosman, Harm van Grol and et al., 183-198.
Leiden: Brill.
------. 2000. Isaiah 24-27: Text Critical Notes. In The Isaiah Workshop (De Jesaja Werkplaats). Ed. Hendrik Jan
Bosman, Harm van Grol and et al., 13-15. Leiden: Brill.
------. 1992. The Old Greek of Isaiah in Relation to the Qumran Texts of Isaiah: Some General Comments. In
Septuagint, Scrolls and Cognate Writings. Ed. George J. Brooke and Barnabas Lindars, 195-213.
Atlanta: Scholars Press.
------. 1998. Perspectives on the Study of the Septuagint: Who are the Translators? In Perspectives in the Study
of the Old Testament and Early Judaism: A Symposium in Honour of Adam S. van der Woude on the
Occasion of his 70th Birthday. Ed. Florentino García Martínez and Ed Noort, 214-248. Leiden: Brill.
------. 2001. The Septuagint of Psalms and the First Book of Maccabees. In The Old Greek Psalter: Studies in
Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry. Journal for the
Study of the Old Testament. Supplement Series 332, 229-247. Sheffield: Sheffield Academic Press.
------. 1992. The story of David and Goliath: the early history of its text. Ephemerides Theologicae Lovanienses
68(1): 118-131. Literary and text critical analysis of MT and LXX.
------. 1998. The Teacher Messiah and World Wide Peace. Some Comments on Symmachus Version of Isaiah
25:7-8. JNSL 24: 75-82.
------. 2000. Zur Frage der Exegese im LXX-Psalter. Ein Beitrag zur Verhältnisbestimmung zwischen Original
und Übersetzung. In Der Septuaginta-Psalter und seine Tochterübersetzungen. Ed. Anneli Aejmelaeus
and Udo Quast, 366-380. Göttingen: Vandenhoeck & Ruprecht.
------. 1997. Zur Theologie Des Jesajabuches in Der Septuaginta. In Theologische Probleme der Septuaginta
und der hellenistischen Hermeneutik. Ed. Henning Graf Reventlow, 9-25. Gütersloh: Chr
Kaiser/Gütersloher.
van der Woude, Adam S. 1995. Tracing the Evolution of the Hebrew Bible. Bible Review 11(1): 42-45. In some
ways Hebrew biblical manuscripts found at Qumran elevated the LXX at the expense of the MT.
Nevertheless, there is reason to believe that the received text had special authority even before the
Christian era. Before discovery of the DSS, it was assumed that in the Masoretic tradition the original
text of the OT had come down virtually unchanged. It is usually assumed the text was standardized in
the latter half of the 1st century AD. Others argue the text was standardized much earlier by scribes
within reach of the Jerusalem Temple. If the Pharisees' textual tradition prevailed in 70 AD, it must have
existed before. The Hebrew predecessor to the LXX was being brought at least in part into conformity
with the proto-Masoretic text. We should have great respect for this tradition, with all the consequences
this has for text-critical work on the Hebrew Bible. © Religious and Theological Abstracts
van Keulen, Percy S. F. 1998. The Background of 3 Kingdms 2:46c. Journal of Northwest Semitic Languages
24(2): 91-110. Unlike most paragraphs of the supplements at 3 Kgdms 2:35a-o and 46a-1, v 46c lacks a
counterpart in the maintext of 3 Kingdms and MT 1 Kings. The obscure meaning of this paragraph,
which is due to the presence of a hapax, is a major obstacle for any attempt at connecting v 46c with
other passages in the text of MT or LXX. By combining data presented by v 46c itself and paragraphs
46d and 35i, makes the suggestion that v 46c is to be related to MT 1 Kgs 9:19b. It is argued that v 46c
is a midrashic note based on the MT text, in which the enigmatic hapax dunasteumata of v 46c
represents memshalt (or some other form) of 1 Kgs 9:19b. On the basis of this assumption, three
possible views on the genesis and meaning of v 46c are presented. © Religious and Theological
Abstracts
Veltri, Giuseppe. 1994. Eine Tora für Koenig Talmai. Untersuchungen zum Übersetzungverständnis in der
jüdisch-hellenistichen und rabbinischen Literatur. Tübingen: J.C.B. Mohr. An interesting study of the
evidence for ancient answers to the question "Why translate?"
------. 2001. Übersetzungsverständnis und Autorität. Rabbinische Einstellung zu Septuaginta und Aquila. In Der
Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed. Erich Zenger. Herders biblische Studien
Bd. 32, 89-104. Göttingen: Herder.
Vervenne, Marc. 1993. A Greek-English Lexicon of the Septuagint. Ephemerides Theologicae Lovanienses
69(1): 118-124. A review of the lexicon, Part I: A-I, by J. Lust, E. Eynikel, and K. Hauspie
------. 1998. A Greek-English Lexicon of the Septuagint. Ephemerides Theologicae Lovanienses 74(1): 83-86.
A review of the lexicon, Part II: K-O, by J. Lust, E. Eynikel, and K. Hauspie, 1996.
------. 1996. Studies in the Book of Exodus: Redaction - Reception - Interpretation. Louvain: Leuven Univ Pr.
Vetus Testamentum in Novo. Band 2. Corpus Paulinum. 1997. Ed. Hans Hübner. Göttingen: Vandenhoeck &
Ruprecht. Volume two in the new, thoroughly revised edition of Dittmar's Vetus Testamentum in Novo.
In the new four-column format, OT parallels can easily be compared with the NT text: The NT text is in
one column, followed by the LXX text (or Theodotion where appropriate), and then the text of BHS.
The fourth column contains references and notes. Advances in LXX studies since Dittmar's edition have
been incorporated.
VII Congress of the International Organization for Septuagint and Cognate Studies, Leuven 1989. 1991. Ed.
Claude Cox, xxxi,459. Atlanta: Scholars Press. Introduction. It's all Greek to me: the Septuagint in
modern English versions of the Bible, L Greenspoon. Translation technique and the intention of the
translator, A Aejmelaeus. On the ending of the Book of 1 Esdras, A Kooij. The Göttingen Pentateuch:
some post-partem reflections, J Wevers. The Septuagint version of Isaiah 23:1-14 and the Massoretic
text, P Flint. The Septuagint version of Joshua 3-4, S Sipilä. The pleonastic use of the pronoun in
connection with the relative pronoun in the Greek Pentateuch, R Sollamo. Messianism and the Greek
version of Jeremiah, J Lust. Aspects statistiques des rapports entre la Septante et le texte massoretique, J
Bajard and R Poswick. The CATSS project - a progress report, E Tov. The CATSS-base: computer
assisted tools for Septuagint study for all - transcript of a demonstration, G Marquis. Hebrew hapax
legomena and Septuagint lexicography, T Muraoka. La technique de traduction du yiqtol (l'imparfait
hébreu) dans l'Histoire du Joseph grecque (Gen 37,39-50), A Voitila. Le renouvellement du lexique des
"Septant" d'après le témoignage des recensions, révisions et commentaires grecs anciens, M Harl.
Colophons of the Syrohexapla and the Textgeschichte of the recensions of Origen, R Jenkins. The
Lucianic Text of Kings in the New Testament, V Spottorno. The text-critical use of the Septuagint in the
Books of Kings, J Trebolle. The Antiochian text in I-II Chronicles, N Fernández Marcos. Salomon et
Bacchus, P Lefebvre. Job's concluding soliloquy: chh 29-31, C Cox. Hellenistic influence in the
Septuagint Book of Proverbs, J Cook. The meaning of Wisdom 2:9a, J Busto Saiz. The syntax criticism
of Baruch, R Martin. The Armenian version of the Epistle of Jeremiah: parent text and translation
technique, S Cowe. The high priests in I Maccabees and in the writing of Josephus, J AnnandalePotgieter.
VIII Congress of the International Organization for Septuagint and Cognate Studies: Paris 1992. 1995. Ed.
Leonard J. Greenspoon and Olivier Munnich, xi,401. Atlanta: Scholars Press. L'originalité lexicale de la
version grecque du Deutéronome (LXX) et la "paraphrase" de Flavius Josèphe (AJ IV 176-331), M Harl.
The contribution of diverging traditions preserved in the Septuagint to literary criticism of the Bible, Z
Talshir. The pleonastic use of the pronoun in connection with the relative pronoun in the LXX of
Leviticus, Numbers and Deuteronomy, R Sollamo. Ubersetzen: der Sprache Gewalt antun, I SoisalonSoininen. Ubersetzungsnorm und literarische Gestaltung: Spuren individueller Ubersetzungstechnik in
Exodus 25FF + 35FF, D Fraenkel. Remarques sur l'originalité du livre grec des Nombres, G Dorival.
The Septuagint of 1 Samuel, A Aejmelaeus. The Antiochene text in 2 Samuel 22, J Busto Saiz.
Josephus' text for 1-2 Kings (3-4 Kingdoms), V Spottorno. The Vetus Latina of 1-2 Kings and the
Hebrew, N Fernández Marcos. Not exile but annihilation for Zedekiah's people: the purport of Jeremiah
52 in the Septuagint, A Rofé. The IOSCS at 25 years, L Greenspoon. The acrostic poems of
Lamentations in Greek translation, A Pietersma. The Psalms scrolls from the Judaean desert and the
Septuagint Psalter, P Flint. Sunnia and Fretela revisited: reflections on the Hexaplaric Psalter, R Jenkins.
The Greek version of Balaam's third and fourth oracles: the anthropos in Num 24:7 and 17: messianism
and lexicography, J Lust. The infinitive in the Septuagint, T Muraoka. The renderings of wyhy and
whyh as formulas in the LXX of Joshua, S Sipilä. Les versions grecques de Daniel et leurs substrats
sémitiques, O Munnich. The Caucasian versions of the Song of the Three (Dan 3:51-90), S Cowe. A
classified index of the minuses of the Septuagint, F Polak. The Septuagint Proverbs as a JewishHellenistic document, J Cook. Theodore of Mopsuestia and the text of Ecclesiastes, J Jarick. Assessing
the two recensions of 6 Ezra, T Bergren.
Vinel, Françoise. 1997. Accumulation de eoti dans l'Ecclésiaste: brouillage du sens ou force rhétorique? In IX
Congress of the International Organization for Septuagint and Cognate Studies. Ed. Bernard A. Taylor,
391-401. Atlanta: Scholars Press.
------. 1998. Le texte grec de l'Ecclésiaste et ses caractéristiques: une relecture critique de l'histoire de la
royauté. In Qohelet in the context of wisdom. Ed. A. Schoors, 283-302.
Voitila, Anssi. 2001. Present et imparfait de l'indicatif dans le pentateuque grec : une etude sur la syntaxe de
traduction. Helsinki; Göttingen: Société d'Exégèse de Finlande; Vandenhoeck & Ruprecht.
------. 1993. Some Remarks on the Perfect Indicative in the Septuagint. Bulletin of the International
Organization for Septuagint and Cognate Studies 26: 11-16.
------. 1991. La technique de traduction du yiqtol (l'imparfait hébreu) dans l'Histoire du Joseph grecque (Gen
37,39-50). In VII Congress of the International Organization for Septuagint and Cognate Studies,
Leuven 1989. Ed. Claude E. Cox, 223-237. Atlanta: Scholars Press.
------. 1997. The translator of the Greek Numbers. In IX Congress of the International Organization for
Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 109-121. Atlanta: Scholars Press.
------. 1996. What the Translation of Tenses Tells About the Septuagint Translators. Scandinavian Journal of
the Old Testament 10(2): 183-196. James Barr has stated that the LXX translators have succeeded well
in rendering the tense of verbs. His statement - the translator did not have any precise or comprehensive
theory of how the Hebrew tenses worked and thus followed indications given by the context -requires
that there are no verb forms in the translation which do not fit into their context but are nevertheless in
accordance with the normal equivalent of the Hebrew verb translated. Questions Barr's position by
presenting cases of what he may call muddling of the verb tenses which demonstrate that the context did
not always select the suitable Greek tense for itself. It may not be argued that the context had no effect
on the translation of tenses, but its influence was limited because of the habit of translating only short
segments at a time and according to the so-called easy technique which means translating by the usual
equivalent without an exhaustive study of the context. © Religious and Theological Abstracts
Wade, Martha L. 2000. Evaluating Lexical Consistency in the Old Greek Bible. BIOSCS 33: 53-75.
Wagner, Christian. 1999. Die Septuaginta-Hapaxlegomena im Buch Jesus Sirach: Untersuchungen zu
Wortwahl und Wortbildung unter besonderer Berücksichtigung des textkritischen und
übersetzungstechnischen Aspekts. Berlin; New York: de Gruyter.
Walser, Georg. 2001. The Greek of the ancient synagogue. an investigation on the Greek of the Septuagint,
Pseudepigrapha and the New Testament. Stockholm: Almqvist & Wiksell. Asks "Was there a peculiar
variety of Greek used by Jews and Christians?" Yes, a "dialect" arising from the Greek translation of the
Pentateuch and reflecting a common sociolinguistic situation of writing.
Watts, James W. 1992. Text and Redaction in Jeremiah's Oracles against the Nations. Catholic Biblical
Quarterly 54(3): 432-447. The differences between the Septuagint's Vorlage of the oracles against the
nations and the MT can legitimately be labelled "redactional." This means, among other things, that the
oracles against the nations should no longer be dismissed as a secondary scribal addition, as the majority
of scholars do, but integrated fully into interpretations of the message of the book as a whole. ©
Religious and Theological Abstracts
Weitzman, M. P. 1994. Peshitta, Septuagint and Targum. In VI Symposium Syriacum, 1992. Ed. René Lavenant,
51-84. Rome: Pontificium Institutum Studiorum Orientalium.
Weren, Wim J. C. 1997. Jesus' entry into Jerusalem: Mt 21,1-17 in the light of the Hebrew Bible and the
Septuagint. In The Scriptures in the Gospels. Ed. C. Tuckett, 117-141.
------. 1998. The Use of Isaiah 5:1-7 in the Parable of the Tenants (Mark 12:1-12; Matthew 21:33-46. Biblica
79(1): 1-26. The parable of the tenants in Mark 12:1-12 has been constructed on the basis of the
vineyard song in Isa 5:1-7. There are connections with the Hebrew text as well as with the LXX version.
The later exegesis of Isa 5:1-7 as it is found in the Targum and in 4Q500 has also left traces in the
parable. The connections with Isaiah were already present in the original form and they are enlarged in
the subsequent phrases of the tradition. Matthew has taken almost all references from Mark but he
additionally made links to Isa 5:1-7 which he did not derive from Mark. © Religious and Theological
Abstracts
Wevers, John W. 1991. The Göttingen Pentateuch: some post-partem reflections. In VII Congress of the
International Organization for Septuagint and Cognate Studies, Leuven 1989. Ed. Claude E. Cox, 5160. Atlanta: Scholars Press.
------. 1994. How the Greek Exodus rationalized the text. In Corolla Torontonensis: studies in honour of Ronald
Morton Smith. Ed. Emmet Robbins and Stella Sandahl, 47-57. Toronto: TSAR.
------. 1996. The interpretative character and significance of the Septuagint version. In Hebrew Bible/Old
Testament, vol 1, pt 1: Antiquity. Ed. M. Saebo, 84-107. Göttingen: Vandenhoeck & Ruprecht.
------. 1997. The LXX translator of Deuteronomy. In IX Congress of the International Organization for
Septuagint and Cognate Studies. Ed. Bernard A. Taylor, 57-89. Atlanta: Scholars Press.
------. 1990-1998. Notes on.. Genesis (1993); Exodus; Numbers (1998); Leviticus (1997); Deuteronomy (1995).
Atlanta: Scholars Press. completed his detailed textual commentary on the entire Pentateuch with five
books of notes on the Greek text of Genesis, Exodus, Leviticus, Numbers and Deuteronomy
------. 1995. Notes on the Greek text of Deuteronomy. Atlanta: Scholars Press.
------. 1990. Notes on the Greek text of Exodus. Atlanta, Ga.: Scholars Press.
------. 1993. Notes on the Greek text of Genesis. Atlanta: Scholars Press.
------. 1997. Notes on the Greek text of Leviticus. Atlanta: Scholars Press.
------. 1998. Notes on the Greek text of Numbers. Atlanta: Scholars Press.
------. 2001. The Rendering of the Tetragram in the Psalter and Pentateteuch: A Comparative Study. In The Old
Greek Psalter: Studies in Honour of Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J.
Gentry. Journal for the Study of the Old Testament. Supplement Series 332, 21-35. Sheffield: Sheffield
Academic Press.
------. 1994. Yahweh and its appositives in LXX Deuteronomium. In Studies in Deuteronomy: in honour of C J
Labuschagne on the occasion of his 65th birthday. Ed. Florentino García Martínez, A. Hilhorst, J. T. A.
G. M. van Ruiten and Adam S. van der Woude, 269-280. Leiden: Brill.
White, Wade A. 1997. The Septuagint and the formation of New Testament theology: some exegetical and
theological considerations. In Full of the Holy Spirit and faith. Ed. S. Dunham, 1-21.
Wijesinghe, Shirley Lal. 1999. Jeremiah 34, 8-22: structure and redactional history of the Masoretic text and of
the Septuagint Hebrew Vorlage. Sri Lanka: Centre for Society and Religion.
Williams, Michael J. 1993. An Investigation of the Legitimacy of Source Distinctions for the Prose Material in
Jeremiah. Journal of Biblical Literature 112(2): 193-210. Briefly traces the history of the scholarly
consensus, originating with Duhm and Mowinckel, that divides Jeremiah into three sources, noting
recent theories that challenge the presumed distinctions between the three sections. Tests the consensus
by comparing the prose material in each section, taking into account the differences between the MT and
the shorter LXX version of Jeremiah. Concludes that: (1) a basically nonhomogeneous affinity exists
between Source B and Deuteronomic diction; (2) Source B prose speeches and narratives should be
considered distinct sources; (3) if Source B is a unity, some explanation is required for the marked
differences in Deuteronomic diction in its subgenres. © Religious and Theological Abstracts
Williams, T.F. 2001. Towards a Date for the Old Greek Psalter. In The Old Greek Psalter: Studies in Honour of
Albert Pietersma. Ed. Robert J.V. Hiebert, Claude E. Cox and P.J. Gentry. Journal for the Study of the
Old Testament. Supplement Series 332, 248-276. Sheffield: Sheffield Academic Press.
Williamson, H. G. M. 1993. Isaiah 1:11 and the Septuagint of Isaiah. In Understanding poets and prophets:
essays in honour of George Wishart Anderson. Ed. A. Graeme Auld, 401-412. Sheffield: JSOT Press.
Willis, Timothy M. 1991. The Text of 1 Kings 11:43-12:3. Catholic Biblical Quarterly 53(1): 37-44. Steven
McKenzie argues that the Hebrew Vorlagen to 3 Kgs 12:2-3a (Gmisc) and 3 Kgs 11:34bc (LXXBL),
originally identical, were inserted into the text by later editors. The composer of 2 Chr 10 possessed a
text of Kings which agreed with Gmisc in the placement of this section. The particular copy in his
possession, however, had been corrupted by haplography, so he replaced what had been lost with what is
now in 2 Chr 10:3a. A later editor inserted this text into the MT of Kings. © Religious and Theological
Abstracts
Wischmeyer, Oda. 1995. Das heilige Buch im Judentum des Zweiten Tempels (The Holy Book in Second
Temple Judaism). Z fur die Neutestamentliche Wissenschaft 86(3-4: 218-242. Traces the concept of the
holy book through Jewish literature of the Second Temple period. While the idea of a holy book
understood as a legal corpus with fixed wording which needs explanation first appears in the writing of
Aristobulus (2nd century BCE), the letter of Aristeas emphasizes the numinous quality of the holy book.
Philo and Josephus are witnesses of the diffusion of the concept in both Palestine and the diaspora since
the turn of the era. They considered both the Hebrew Bible and the Septuagint to be the holy book of
Judaism. (German) © Religious and Theological Abstracts
Wright, Benjamin G. 1997. Doulos and pais as translations of 'BD: lexical equivalences and conceptual
transformations. In IX Congress of the International Organization for Septuagint and Cognate Studies.
Ed. Bernard A. Taylor, 263-277. Atlanta: Scholars Press.
Zenger, Erich. 2001. Götter- und Götterbildpolemik in Ps 112-113 LXX = Ps 113-115 MT. In Der SeptuagintaPsalter: sprachliche und theologische Aspekte. Ed. Erich Zenger. Herders biblische Studien Bd. 32, 229255. Göttingen: Herder.
Zipor, Moshe A. 1994. Notes sur les chapitres I à XVII de la Genèse dans la Bible d'Alexandrie. Ephemerides
Theologicae Lovanienses 70(4): 385-393.
------. 1991. Notes sur les chapitres XIX à XXII du Lévitique dans la Bible d'Alexandrie. Ephemerides
Theologicae Lovanienses 67(4): 328-337.
Zorn, Walter. 1998. The Messianic Use of Habakkuk 2:4a in Romans. Stone-Campbell Journal 1(2): 213-230.
Paul quotes Hab 2:4a in Rom 1:17 as a thematic Scripture passage for Romans. He uses this passage
messianically, the righteous One primarily referring to the Messiah who came and lived faithfully to
God, giving his life as an atonement for the sins of the world. This understanding of Hab 2:4a (LXX) in
Romans requires a new reading of Romans, particularly Rom 1-5. A detailed look at Rom 1:17 and Rom
3:21-26 suggests the necessity of a subjective genitive interpretation of pistis christou phrases, including
that same nuance for a number of other references where the catch-phrase ek pisteos is found in
Romans. Since Jesus is the only righteous One in a world of sinners where none are righteous (Rom
3:10), he is able to make believers righteous by virtue of his obedient faith. © Religious and Theological
Abstracts