Septuagint Bibliography, 1990-2002

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 Septuaginta-Psalter: sprachliche und theologische Aspekte. Ed. Erich Zenger. Herders biblische Studien Bd. 32, 331-347. 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, 98-124. 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, 107-130. 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, 349-65. 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 inner-Greek 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, 63:1-3, 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 8:1-17, 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: 105-123. 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 self-impoverishing 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, 103-118. 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 d