{"id":9397,"date":"2023-09-14T23:23:20","date_gmt":"2023-09-15T04:23:20","guid":{"rendered":"https:\/\/abudinen.com\/blog\/?p=9397"},"modified":"2023-09-14T23:23:21","modified_gmt":"2023-09-15T04:23:21","slug":"bc-septuagint-manuscripts","status":"publish","type":"post","link":"https:\/\/abudinen.com\/blog\/2023\/09\/14\/bc-septuagint-manuscripts\/","title":{"rendered":"Bc septuagint manuscripts"},"content":{"rendered":"\n4Q119 (also 4QLXXLeva; TM 62293; LDAB 3454) designates the remnants of a Greek manuscript of the Book of Leviticus written on parchment. It was found at Qumran cave 4 and is dated to the 1st century BCE or 1st century CE. It got the no. 801 according to the system of Alfred Rahlfs. The manuscript is stored in Rockefeller Museum at Jerusalem (Mus. Inv. Gr. 1004).\n\n\n\n4Q119 (4QLXXLeva) fragment 1 with text from Lev 26\n\n\n\nThe Rockefeller Archeological Museum,[1] formerly the Palestine Archaeological Museum (\u201cPAM\u201d; 1938\u20131967),[2][3] is an archaeologymuseum located in East Jerusalem, next to Herod\u2019s Gate,[4] that houses a large collection of artifacts unearthed in the excavations conducted in the region of Palestine, mainly in the 1920s and 1930s, under the British authorities.[5]\n\n\n\n\n\u201cRockefeller Archaeological Museum\u201d. . 2016-12-18. Retrieved 2021-09-15.\n\n\n\n^ Jump up to:a b c Kletter, Raz. \u201cThe Friends of Antiquities: The story of an Israeli volunteer group and comparative remarks\u201d. Journal of Hebrew Scriptures[...x]<\/span>
>. 8<\/strong>. Article 2.<\/li>\n\n\n\n
  • ^<\/strong> Baruch, Yuval; Rachel Kudish-Vashdi. \u201cHistoric Background\u201d. Rockefeller Museum \u2013 The Museum and its Exhibitions<\/em>. Israel Antiquities Authority.<\/li>\n\n\n\n
  • ^<\/strong> \u201cRockefeller Archaeological Museum\u201d. The Israel Museum. Archived from the original on 2012-07-29.<\/li>\n\n\n\n
  • ^<\/strong> Irving, Sarah (2012). Palestine<\/em>. Bradt Travel Guides. ISBN 978-1-84162-367-2<\/bdi>.<\/li>\n<\/ol>\n\n\n\n

    The manuscript 4Q120<\/strong> (also pap4QLXXLevb<\/sup><\/strong>; AT22<\/strong>; VH 46<\/strong>; Rahlfs 802<\/strong>; LDAB 3452<\/strong>) 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.<\/p>\n\n\n\n

    4Q120, fragment 20, 1st-century BCE, showing portions of verses 26 through 28 of Leviticus 4<\/figcaption><\/figure>\n\n\n\n

    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]<\/sup> 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\u201329 September 1952 by Gerald Lankester Harding, Roland de Vaux, and J\u00f3zef Milik.[2]<\/sup>[3]<\/sup><\/p>\n\n\n\n

    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 (\u2310) 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.\u00a0Scriptio continua\u00a0is used throughout.<\/p>\n\n\n\n

    Version<\/p>\n\n\n\n

    Emanuel Tov\u00a0agrees with\u00a0Eugene Ulrich\u00a0that “4QLXXNum is a superior representative of the Old Greek text that LXXG\u00f6<\/sup>.”[4]<\/sup>\u00a0Albert Pietersma\u00a0says that “the genuinely Septuagintal credentials of 4QLXXLevb are well-nigh impeccable.”[5]<\/sup>\u00a0Within what he called “limited scope of evidence”,\u00a0Patrick W. Skehan\u00a0describes 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]<\/sup>\u00a0According 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]<\/sup><\/p>\n\n\n\n

    \u0399\u0391\u014c<\/p>\n\n\n\n

    Detail: the Divine Name in verse 27<\/figcaption><\/figure>\n\n\n\n

    Apart from minor variants, the main interest of the text lies in its use of \u0399\u0391\ua7b6 (Ia\u014d<\/em>) 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]<\/sup> Skehan, Tov and Ulrich agrees that “this writing of the divine name is more original than \u039a\u03cd\u03c1\u03b9\u03bf\u03c2”.[4]<\/sup><\/p>\n\n\n\n

    Skehan suggests that, in the Septuagint version of the Pentateuch, \u0399\u03b1\u03c9 is more original than the \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 (Kyrios<\/em>, “Lord”) of editions based on later manuscripts, and he assumes that, in the books of the prophets, the Septuagint did use \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 to translate both \u05d9\u05d4\u05d5\u05d4 (the tetragrammaton) and \u05d0\u05d3\u05e0\u05d9 (Adonai), the word that traditionally replaced the tetragrammaton when reading aloud.[8]<\/sup>[9]<\/sup><\/p>\n\n\n\n

    Emanuel Tov claims the use here of \u0399\u03b1\u03c9 as proof that the “papyrus represents an early version of the Greek scripture” antedating the text of the main manuscripts.[10]<\/sup> 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 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 or \u0399\u03b1\u03c9.”[11]<\/sup> Tov wrote: “this papyrus represents an early version of Greek Scripture, as shown by several unusual renderings, including the transliteration of the Tetragrammaton as \u0399\u03b1\u03c9, instead of its translation as \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 in the later Christian manuscripts of the Septuagint. 4QpapLXXLevb<\/sup> probably reflects a version antedating the text of the main manuscript tradition of the LXX”.[12]<\/sup><\/p>\n\n\n\n

    Frank E. Shaw says that “the appearance of \u0399\u03b1\u03c9 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 \u0399\u03b1\u03c9 to represent the Tetragram (p. 33).”[13]<\/sup> According to Shaw:<\/p>\n\n\n\n

    \n

    “The Second Temple \u0399\u03b1\u03c9 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 \u0399\u03b1\u03c9, 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]<\/sup><\/p>\n<\/blockquote>\n\n\n\n

    According to Meyer,\u00a04Q127\u00a0(“though technically not a Septuagint manuscript, perhaps a paraphrase of Exodus or an apocalyptic work”) appears to have two occurrences of\u00a0\u0399\u03b1\u03c9.[15]<\/sup>\u00a0The\u00a0Codex Marchalianus\u00a0gives\u00a0\u0399\u03b1\u03c9, not as a part of the Scripture text, but instead in marginal notes on Ezekiel 1:2 and 11:1,[16][17]<\/sup>\u00a0as in several other marginal notes it gives \u03a0\u0399\u03a0\u0399.[18][19][20]<\/sup><\/p>\n\n\n\n

    Greek text<\/p>\n\n\n\n

    Text according to A. R. Meyer:<\/p>\n\n\n\n

    Lev 4:27<\/p>\n\n\n\n

    [\u03b1\u03c6\u03b5\u03b8\u03b7\u03c3\u03b5\u03c4\u03b1\u03b9 ]\u03b1\u03c5\u03c4\u03c9\u03b9 \u03b5\u03b1\u03bd<\/strong>[ \u03b4\u03b5 \u03c8\u03c5\u03c7\u03b7 \u03bc\u03b9\u03b1]
    [\u03b1\u03bc\u03b1\u03c1\u03c4]\u03b7<\/strong>[\u03b9 \u03b1]\u03ba\u03bf\u03c5\u03c3\u03b9\u03c9\u03c2 \u03b5\u03ba<\/strong>[ \u03c4\u03bf\u03c5 \u03bb\u03b1\u03bf\u03c5 \u03c4\u03b7\u03c2]
    [\u03b3\u03b7\u03c2 ]\u03b5\u03bd \u03c4\u03c9\u03b9 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03b9 \u03bc\u03b9\u03b1\u03bd \u03b1\u03c0<\/strong>[\u03bf \u03c0\u03b1\u03c3\u03c9\u03bd]
    \u03c4\u03c9\u03bd \u03b5\u03bd\u03c4\u03bf\u03bb\u03c9\u03bd \u03b9\u03b1\u03c9 \u03bf\u03c5 \u03c0\u03bf<\/strong>[\u03b9\u03b7\u03b8\u03b7\u03c3\u03b5] [21]<\/sup><\/p>\n\n\n\n

    Lev 3:12\u201313<\/p>\n\n\n\n

    [\u03c4\u03c9\u03b9 \u03b9\u03b1\u03c9] 12<\/sup> \u03b5\u03b1\u03bd \u03b4<\/strong>[\u03b5 \u03b1\u03c0\u03bf \u03c4\u03c9\u03bd \u03b1\u03b9\u03b3\u03c9\u03bd]
    [\u03c4\u03bf \u03b4\u03c9\u03c1]\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf<\/strong>[\u03c5 \u03ba\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c3\u03b1\u03be\u03b5\u03b9 \u03b5\u03bd]
    [\u03b1\u03bd\u03c4\u03b9 \u03b9]\u03b1\u03c9<\/strong> 13<\/sup> \u03ba\u03b1\u03b9 \u03b5<\/strong>[\u03c0\u03b9\u03b8\u03b7\u03c3\u03b5\u03b9 \u03c4\u03b1\u03c2 \u03c7\u03b5\u03b9] [22]<\/sup><\/p>\n\n\n\n

    Romanization of Meyer:<\/p>\n\n\n\n

    Lev 4:27<\/p>\n\n\n\n

    [apheth\u0113setai ]aut\u014di ean<\/strong>[ de psych\u0113 mia]
    [hamart]\u0113<\/strong>[i a]kousi\u014ds ek<\/strong>[ tou laou t\u0113s]
    [g\u0113s ]en t\u014di poi\u0113sai mian ap<\/strong>[o pas\u014dn]
    t\u014dn entol\u014dn ia\u014d hou po<\/strong>[i\u0113th\u0113se] [21]<\/sup><\/p>\n\n\n\n

    Lev 3:12\u201313<\/p>\n\n\n\n

    [t\u014di ia\u014d] 12<\/sup> ean d<\/strong>[e apo t\u014dn aig\u014dn]
    [to d\u014dr]on auto<\/strong>[u kai prosaxei en]
    [anti i]a\u014d<\/strong> 13<\/sup> kai e<\/strong>[pith\u0113sei tas chei] [22]<\/sup><\/p>\n\n\n\n

    NIV:<\/p>\n\n\n\n

    Lev 4:27<\/p>\n\n\n\n

    he will be forgiven. If any member of the community
    sins unintentionally and does
    what is forbidden in any of the LORD\u2019s
    commands, when they realize…<\/p>\n\n\n\n

    Lev 3:12\u201313<\/p>\n\n\n\n

    …to the LORD. If your offering is
    a goat, you are to present
    it before the LORD, lay your hand…<\/p>\n\n\n\n

      \n
    1. Skehan 1980, pp. 28.<\/li>\n\n\n\n
    2. ^<\/strong> VanderKam 1994, pp. 10\u201311.<\/li>\n\n\n\n
    3. ^<\/strong> Milik 1957.<\/li>\n\n\n\n
    4. ^ Jump up to:a<\/strong><\/em><\/sup> b<\/strong><\/em><\/sup> c<\/strong><\/em><\/sup> Ross & Glenny 2021.<\/li>\n\n\n\n
    5. ^<\/strong> Pietersma, Cox & Wevers 1984, pp. 91.<\/li>\n\n\n\n
    6. ^<\/strong> Wilkinson 2015, pp. 58\u201359.<\/li>\n\n\n\n
    7. ^<\/strong> Vasileiadis 2014, pp. 60.<\/li>\n\n\n\n
    8. ^<\/strong> Skehan 1957, pp. 148\u2013160.<\/li>\n\n\n\n
    9. ^<\/strong> R\u00f6sel 2018, pp. 295.<\/li>\n\n\n\n
    10. ^<\/strong> De Troyer 2006, pp. 60\u201361.<\/li>\n\n\n\n
    11. ^<\/strong> Tov 2008.<\/li>\n\n\n\n
    12. ^<\/strong> Tov 2008, pp. 345.<\/li>\n\n\n\n
    13. ^<\/strong> Troxel 2016, pp. 128\u2013131.<\/li>\n\n\n\n
    14. ^<\/strong> Meyer 2016.<\/li>\n\n\n\n
    15. ^<\/strong> Meyer 2017, pp. 223.<\/li>\n\n\n\n
    16. ^<\/strong> Metzger 1981, pp. 296.<\/li>\n\n\n\n
    17. ^<\/strong> R\u00f6sel 2018, pp. 296.<\/li>\n\n\n\n
    18. ^<\/strong> R\u00f6sel 2018, pp. 304.<\/li>\n\n\n\n
    19. ^<\/strong> Wilkinson 2015, pp. 58.<\/li>\n\n\n\n
    20. ^<\/strong> Aune 2006, pp. 363.<\/li>\n\n\n\n
    21. ^ Jump up to:a<\/strong><\/em><\/sup> b<\/strong><\/em><\/sup> Meyer 2017, pp. 220.<\/li>\n\n\n\n
    22. ^\u00a0Jump up to:a<\/strong><\/em><\/sup>\u00a0b<\/strong><\/em><\/sup>\u00a0Meyer 2017, pp.\u00a0221.<\/li>\n<\/ol>\n\n\n\n

      4Q121<\/strong>\u00a0(according to the old system as:\u00a04QLXXNumb<\/sup>\u00a0gr<\/strong>, Rahlfs 803) is a\u00a0Septuagint\u00a0manuscript 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]<\/sup>\u00a0It was found in\u00a0Qumran\u00a0in Cave 4. This fragment is also numbered 803 in the\u00a0list of manuscripts of the Septuagint\u00a0by\u00a0Alfred Rahlfs. The manuscript has been assigned\u00a0palaeographically\u00a0between 30 BCE and 68 CE.<\/p>\n\n\n\n

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

      P. W. Skehan claims that the “reconstruction, spacing would seem to allow either \u03ba\u03c5\u03c1\u03b9\u03bf\u03c2 [Kyrios<\/em>] or \u05d9\u05d4\u05d5\u05d4 [YHWH<\/em>], whereas \u03b9\u03b1\u03c9 as in pap4QLXXLevb and the (Christian) abbreviation \u039a\u03f9 [kappa–sigma<\/em>] would be too short.\u201d[5]<\/sup><\/p>\n\n\n\n

      The manuscript was published and described in 1992 by Patrick Skehan in\u00a0Qumran cave 4.4 (Discoveries in the Judaean desert 9)<\/em>. 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.<\/p>\n\n\n\n

      Actual location<\/p>\n\n\n\n

      This manuscript is kept at the\u00a0Rockefeller Museum\u00a0in Jerusalem (Gr. 265 [4Q121]).<\/p>\n\n\n\n

        \n
      1. “Dead Sea Scrolls Bible Translations”.<\/li>\n\n\n\n
      2. ^<\/strong> Florentino Garc\u00eda Mart\u00ednez; Eibert J. C. Tigchelaar (1999). The Dead Sea Scrolls Study Edition<\/em>. Wm. B. Eerdmans Publishing. p. 294. ISBN 9780802844934<\/bdi>.<\/li>\n\n\n\n
      3. ^<\/strong> Geza Vermes (2004). The Complete Dead Sea Scrolls in English<\/em>. Penguin UK. p. 464. ISBN 9780141901930<\/bdi>.<\/li>\n\n\n\n
      4. ^<\/strong> Robert J. Wilkinson (2015). Tetragrammaton: Western Christians and the Hebrew Name of God: From the Beginnings to the Seventeenth Century<\/em>. BRILL. p. 49. ISBN 9789004288171<\/bdi>.<\/li>\n\n\n\n
      5. ^<\/strong>\u00a0Patrick Skehan; Eugene C. Ulrich; Judith E. Sanderson (April 22, 1993).\u00a0Discoveries in the Judaean Desert: Volume IX. Qumran Cave 4: IV: Palaeo-Hebrew and Greek Biblical Manuscripts<\/em>. Oxford, United Kingdom: Oxford University Press. p.\u00a0188.\u00a0ISBN\u00a09780198263289<\/bdi>.<\/li>\n<\/ol>\n\n\n\n

        papLXXExodus<\/p>\n\n\n\n

        7Q1 – 7Q papLXXExod\u00a0HelpSite Qumran, Cave 7 Manuscript Type Biblical Compositions Composition Type Scripture Language Greek Script Greek Period Hasmonean Material Papyrus <\/p>\n\n\n\n

        papEpistle of Jeremiah<\/p>\n\n\n\n

        7Q2 – 7Q papEpJer\u00a0HelpSite Qumran, Cave 7 Manuscript Type Non-Biblical Compositions Composition Type Apocrypha Language Greek Script Greek Period Hasmonean Material Papyrus <\/p>\n\n\n\n

        READ ;<\/p>\n<\/div>","protected":false},"excerpt":{"rendered":"

        4Q119 (also 4QLXXLeva; TM 62293; LDAB 3454) designates the remnants of a Greek manuscript of the Book of Leviticus written on parchment. It was found at Qumran cave 4 and is dated to the 1st century BCE or 1st century CE. It got the no. 801 according to the system of Alfred Rahlfs. The manuscript is stored in Rockefeller Museum at Jerusalem (Mus. Inv. Gr. 1004). The Rockefeller Archeological Museum,[1] formerly … Leer m\u00e1s<\/a><\/p>\n\n

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