Bc septuagint manuscripts

The manuscript 4Q120 (also pap4QLXXLev^b; AT22; VH 46; Rahlfs 802; LDAB 3452) is a Septuagint manuscript (LXX) of the biblical Book of Leviticus written on papyrus, found at Qumran. The Rahlfs-No. is 802. Palaoegraphycally it dates from the first century BCE. Currently the manuscript is housed in the Rockefeller Museum in Jerusalem.

The manuscript was written in the Hasmonean period, and Patrick W. Skehan dated 4Q120 to “late first century BCE or opening years of the first century CE”.^[1] In the 1st century CE, the 4Q120 with several documents was taken by Jewish fugitives (Bar Kokhba‘s troops, women and children) who were taking refuge in the Caves of Nahal Hever. The manuscript was found at Qumran, Cave 4b. Cave 4 was discovered in August 1952, and was excavated on 22–29 September 1952 by Gerald Lankester Harding, Roland de Vaux, and Józef Milik.^[2][3]

This scroll is in a very fragmented condition. Today it consists of 97 fragments. However, only 31 of those fragments can be reasonably reconstructed and deciphered, allowing for a reading of Leviticus 1.11 through 5.25; the remaining fragments are too small to allow for reliable identification. Additionally, space bands are occasionally used for the separation of concepts, and divisions within the text. A special sign (⌐) for separation of paragraphs is found fragment 27, between the lines 6 and 7. While the later divisions would label these verses 5:20-26, it appears to testify to a classical transition from chapter 5 to 6. Scriptio continua is used throughout.

Version

Emanuel Tov agrees with Eugene Ulrich that “4QLXXNum is a superior representative of the Old Greek text that LXX^Gö.”^[4] Albert Pietersma says that “the genuinely Septuagintal credentials of 4QLXXLevb are well-nigh impeccable.”^[5] Within what he called “limited scope of evidence”, Patrick W. Skehan describes it “as a considerable reworking of the original LXX to make it conform both in quantity and in diction to a Hebrew consonantal text nearly indistinguishable […] from that of MT.”^[4] According to Wilkinson, 4Q120 “is an irreproachably Septuagint text from the 1st century B.C. which bears no trace of having been subsequently conformed to the Hebrew text”.^[6]

ΙΑŌ

Apart from minor variants, the main interest of the text lies in its use of ΙΑꞶ (Iaō) to translate the tetragrammaton in Leviticus 3:12 (frg. 6) and 4:27 (frg. 20). The presence of the name of God in this ancient manuscript has supported the conclusion of some scholars that this was the original form in the Septuagint.^[7] Skehan, Tov and Ulrich agrees that “this writing of the divine name is more original than Κύριος”.^[4]

Skehan suggests that, in the Septuagint version of the Pentateuch, Ιαω is more original than the κύριος (Kyrios, “Lord”) of editions based on later manuscripts, and he assumes that, in the books of the prophets, the Septuagint did use κύριος to translate both יהוה (the tetragrammaton) and אדני (Adonai), the word that traditionally replaced the tetragrammaton when reading aloud.^[8][9]

Emanuel Tov claims the use here of Ιαω as proof that the “papyrus represents an early version of the Greek scripture” antedating the text of the main manuscripts.^[10] He states that “the writing of the Tetragrammaton in Hebrew characters in Greek revisional texts is a relatively late phenomenon. On the basis of the available evidence, the analysis of the original representation of the Tetragrammaton in Greek Scriptures therefore focuses on the question of whether the first translators wrote either κύριος or Ιαω.”^[11] Tov wrote: “this papyrus represents an early version of Greek Scripture, as shown by several unusual renderings, including the transliteration of the Tetragrammaton as Ιαω, instead of its translation as κύριος in the later Christian manuscripts of the Septuagint. 4QpapLXXLev^b probably reflects a version antedating the text of the main manuscript tradition of the LXX”.^[12]

Frank E. Shaw says that “the appearance of Ιαω in 4Q120, roundly judged a good, third century B.C.E. exemplar of the LXX of Leviticus 1-5, evinces that some early Septuagintal manuscripts used Ιαω to represent the Tetragram (p. 33).”^[13] According to Shaw:

“The Second Temple Ιαω users probably represent a variety of social classes, not simply the lower class. The evidence for this position includes the scribe/translator of 4Q120, the educated users of the onomastica (surely lower-class Jews would have no need for onomastica), and more broadly, if we include Jews who used a similar pronounced form of the name Ιαω, attention should be given to the documentary, diplomatic, and priestly uses of YHH/YHW at Elephantine, the liturgical use of YH[W] in P. Amherst 63, and the administrative context of the Idumean (“House of YHW”) Ostracon.”^[14]

According to Meyer, 4Q127 (“though technically not a Septuagint manuscript, perhaps a paraphrase of Exodus or an apocalyptic work”) appears to have two occurrences of Ιαω.^[15] The Codex Marchalianus gives Ιαω, not as a part of the Scripture text, but instead in marginal notes on Ezekiel 1:2 and 11:1,^[16][17] as in several other marginal notes it gives ΠΙΠΙ.^[18][19][20]

Greek text

Text according to A. R. Meyer:

Lev 4:27

[αφεθησεται ]αυτωι εαν[ δε ψυχη μια]
[αμαρτ]η[ι α]κουσιως εκ[ του λαου της]
[γης ]εν τωι ποιησαι μιαν απ[ο πασων]
των εντολων ιαω ου πο[ιηθησε] ^[21]

Lev 3:12–13

[τωι ιαω] ¹² εαν δ[ε απο των αιγων]
[το δωρ]ον αυτο[υ και προσαξει εν]
[αντι ι]αω ¹³ και ε[πιθησει τας χει] ^[22]

Romanization of Meyer:

Lev 4:27

[aphethēsetai ]autōi ean[ de psychē mia]
[hamart]ē[i a]kousiōs ek[ tou laou tēs]
[gēs ]en tōi poiēsai mian ap[o pasōn]
tōn entolōn iaō hou po[iēthēse] ^[21]

Lev 3:12–13

[tōi iaō] ¹² ean d[e apo tōn aigōn]
[to dōr]on auto[u kai prosaxei en]
[anti i]aō ¹³ kai e[pithēsei tas chei] ^[22]

NIV:

Lev 4:27

he will be forgiven. If any member of the community
sins unintentionally and does
what is forbidden in any of the LORD’s
commands, when they realize…

Lev 3:12–13

…to the LORD. If your offering is
a goat, you are to present
it before the LORD, lay your hand…

1. Skehan 1980, pp. 28.
2. ^ VanderKam 1994, pp. 10–11.
3. ^ Milik 1957.
4. ^ Jump up to:^a b c Ross & Glenny 2021.
5. ^ Pietersma, Cox & Wevers 1984, pp. 91.
6. ^ Wilkinson 2015, pp. 58–59.
7. ^ Vasileiadis 2014, pp. 60.
8. ^ Skehan 1957, pp. 148–160.
9. ^ Rösel 2018, pp. 295.
10. ^ De Troyer 2006, pp. 60–61.
11. ^ Tov 2008.
12. ^ Tov 2008, pp. 345.
13. ^ Troxel 2016, pp. 128–131.
14. ^ Meyer 2016.
15. ^ Meyer 2017, pp. 223.
16. ^ Metzger 1981, pp. 296.
17. ^ Rösel 2018, pp. 296.
18. ^ Rösel 2018, pp. 304.
19. ^ Wilkinson 2015, pp. 58.
20. ^ Aune 2006, pp. 363.
21. ^ Jump up to:^a b Meyer 2017, pp. 220.
22. ^ Jump up to:^a b Meyer 2017, pp. 221.

4Q121 (according to the old system as: 4QLXXNum^b gr, Rahlfs 803) is a Septuagint manuscript written on parchment (made of animal skin), dated to the 1st century BCE or CE. The scroll contains fragments of the biblical Book of Numbers 3:40-43; 4:5-16.^[1] It was found in Qumran in Cave 4. This fragment is also numbered 803 in the list of manuscripts of the Septuagint by Alfred Rahlfs. The manuscript has been assigned palaeographically between 30 BCE and 68 CE.

This manuscript comprises 23 fragments and three columns.^[2] The text has affinity toward Hebrew Pentateuch,^[3] which, according to Robert J. Wilkinson, may be considered a kaige rescension of the Greek Scriptures.^[4]

P. W. Skehan claims that the “reconstruction, spacing would seem to allow either κυριος [Kyrios] or יהוה [YHWH], whereas ιαω as in pap4QLXXLevb and the (Christian) abbreviation ΚϹ [kappa–sigma] would be too short.”^[5]

The manuscript was published and described in 1992 by Patrick Skehan in Qumran cave 4.4 (Discoveries in the Judaean desert 9). The old sign of the scroll indicates that it was found in the cave 4, which is the manuscript of the LXX or Septuagint, containing the contents of the Book of Numbers.

Actual location

This manuscript is kept at the Rockefeller Museum in Jerusalem (Gr. 265 [4Q121]).

1. “Dead Sea Scrolls Bible Translations”.
2. ^ Florentino García Martínez; Eibert J. C. Tigchelaar (1999). The Dead Sea Scrolls Study Edition. Wm. B. Eerdmans Publishing. p. 294. ISBN 9780802844934.
3. ^ Geza Vermes (2004). The Complete Dead Sea Scrolls in English. Penguin UK. p. 464. ISBN 9780141901930.
4. ^ Robert J. Wilkinson (2015). Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century. BRILL. p. 49. ISBN 9789004288171.
5. ^ Patrick Skehan; Eugene C. Ulrich; Judith E. Sanderson (April 22, 1993). Discoveries in the Judaean Desert: Volume IX. Qumran Cave 4: IV: Palaeo-Hebrew and Greek Biblical Manuscripts. Oxford, United Kingdom: Oxford University Press. p. 188. ISBN 9780198263289.

papLXXExodus

7Q1 – 7Q papLXXExod HelpSite Qumran, Cave 7 Manuscript Type Biblical Compositions Composition Type Scripture Language Greek Script Greek Period Hasmonean Material Papyrus

papEpistle of Jeremiah

7Q2 – 7Q papEpJer HelpSite Qumran, Cave 7 Manuscript Type Non-Biblical Compositions Composition Type Apocrypha Language Greek Script Greek Period Hasmonean Material Papyrus

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