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メイン Scripture in transition: essays on Septuagint, Hebrew Bible, and Dead Sea scrolls in honour of Raija..
Scripture in transition: essays on Septuagint, Hebrew Bible, and Dead Sea scrolls in honour of Raija SollamoAnssi Voitila, Jutta Jokiranta (Eds.)
Altogether 46 essays in honour of Professor Raija Sollamo contribute to explore various aspects of the rich textual material around the turn of the era. At that time Scripture was not yet fixed; various writings and collections of writings were considered authoritative but their form was more or less in transition. The appearance of the first biblical translations are part of this transitional process. The Septuagint in particular provides us evidence and concrete examples of those textual traditions and interpretations that were in use in various communities. Furthermore, several biblical concepts, themes and writings were reinterpreted and actualised in the Dead Sea Scrolls, illuminating the transitions that took place in one faction of Judaism. The topics of the contributions are divided into five parts: Translation and Interpretation; Textual History; Hebrew and Greek Linguistics; Dead Sea Scrolls; and, Present-Day.
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Scripture in Transition Supplements to the Journal for the Study of Judaism Editor John J. Collins The Divinity School, Yale University Associate Editors Florentino García Martínez Qumran Institute, University of Groningen Hindy Najman Department of Near and Middle Eastern Civilizations, University of Toronto Advisory Board j. duhaime – a. hilhorst – p.w. van der horst a. klostergaard petersen – m.a. knibb j.t.a.g.m. van ruiten – j. sievers – g. stemberger e.j.c. tigchelaar – j. tromp VOLUME 126 Scripture in Transition Essays on Septuagint, Hebrew Bible, and Dead Sea Scrolls in Honour of Raija Sollamo Edited by Anssi Voitila and Jutta Jokiranta LEIDEN • BOSTON 2008 This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Scripture in transition : essays on Septuagint, Hebrew Bible, and Dead Sea scrolls in honour of Raija Sollamo/edited by Anssi Voitila and Jutta Jokiranta. p. cm. — (Supplements to the Journal for the study of Judaism, ISSN 1384–2161 ; v. 126) Includes index. ISBN 978–90–04–16582–3 (hardback : alk. paper) 1. Hebrew language—Grammar. 2. Greek language, Biblical—Grammar. 3. Bible. O.T. Greek—Versions—Septuagint. 4. Bible. O.T. Genesis—Language, style. 5. Bible. O.T. Genesis—Translating. 6. Bible. O.T. Exodus—Language, style. 7. Bible. O.T. Exodus—Translating. 8. Dead Sea scrolls. I. Sollamo, Raija. II. Voitila, Anssi. III. Jokiranta, Jutta. PJ4553.S37 2008 221.4'8—dc22 2008006511 ISSN 1384-2161 ISBN 978 90 04 16582 3 Copyright 2008 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change. printed in the netherlands CONTENTS Preface ...................................................................................... Jutta Jokiranta and Anssi Voitila Bibliography of Raija Sollamo ................................................ Abbreviations ........................................................................... xi xxv xxxiii PART ONE TRANSLATION AND INTERPRETATION The Renderings of the Hebrew Preposition l in Predicate Expressions Denoting Transition and Becoming Something in LXX Genesis and Exodus ............................................... Katri Tenhunen The Book of Joshua in the Vulgate .......................................... Seppo Sipilä Flora In Cantico Canticorum Towards a More Precise Characterisation of Translation Technique in the lxx of Song of Songs .............................. Bénédicte Lemmelijn LXX's Rendering of Hebrew Proper Names and the Characterisation of Translation Technique of the Book of Judges .............................................................................. Hans Ausloos "Statute" or "Covenant"? Remarks on the Rendering of the word qj in the Greek Ben Sira ............................................ Marko Marttila Prepositional Phrases in the Septuagint of Ezekiel .................. Katrin Hauspie Linguistic or Ideological Shifts? The Problem-Oriented Study of Transformations as a Methodological Filter ................... Theo A. W. van der Louw An Ear for an Eye—Lay Literacy and the Septuagint ............. Cameron Boyd-Taylor Transcribing, Translating, and Interpreting in the Letter of Aristeas: On the Nature of the Septuagint ............................ Benjamin G. Wright III 1 17 27 53 73 89 107 127 147 vi contents Reflections on the 'Interlinear Paradigm' in Septuagintal Studies ..................................................................................... Jan Joosten The Promulgation of the Pentateuch in Greek according to the Letter of Aristeas .................................................................... Arie van der Kooij Light from 1QIsaa on the Translation Technique of the Old Greek Translator of Isaiah ..................................................... Eugene Ulrich Isaiah 8:23–9:6 and Its Greek Translation .................................. John J. Collins The Sour Grapes: Ezekiel 18 ...................................................... Johan Lust The Greek Pentateuch and 4 Maccabees ................................... Robert J. V. Hiebert Not Quite Angels: A Commentary on Psalm 8 in Greek ........... Albert Pietersma A Textual-Exegetical Commentary on Three Chapters in the Septuagint .............................................................................. Emanuel Tov 163 179 193 205 223 239 255 275 PART TWO TEXTUAL HISTORY Why Should We Care about the Original Text? ......................... R. Timothy McLay Old Greek and Later Revisors: Can We Always Distinguish Them? ..................................................................................... Peter J. Gentry On the Name of God in the Old Greek Schøyen Leviticus Papyrus ................................................................................... Kristin De Troyer Le Seigneur choisira-t-il le lieu de son nom ou l'a-t-il choisi? L'apport de la Bible grecque ancienne à l'histoire du texte samaritain et massorétique ..................................................... Adrian Schenker 291 301 329 339 contents A Kingdom at Stake: Reconstructing the Old Greek— Deconstructing the Textus Receptus ........................................... Anneli Aejmelaeus How to Read the Greek Text behind the Sahidic Coptic ........... Elina Perttilä Different Sequences between the Septuagint and Antiochene Texts ........................................................................................ Mª Victoria Spottorno New Hexaplaric Readings to the LXX 1 Kings ......................... Natalio Fernández Marcos Gedaliah's Murder in 2 Kings 25:25 and Jeremiah 41:1–3 ........ Juha Pakkala The Greek Vorlage of the Ethiopic Text of Ezekiel ...................... Michael A. Knibb The Nature of Lucian's Revision of the Text of Greek Job ....... Claude E. Cox Introductions to the LXX Pentateuch: Keeping Things Updated .................................................................................. Robert A. Kraft vii 353 367 379 391 401 413 423 443 PART THREE HEBREW AND GREEK LINGUISTICS The Greek of the Bible: Translated Greek or Translation Greek? ..................................................................................... Georg Walser Septuagint Lexicography and Hebrew Etymology ..................... Takamitsu Muraoka Die Frage nach dem Dativ in lokativischer Bedeutung im Neuen Testament .................................................................... Lars Aejmelaeus The Greek Traditions of Proper Names in the Book of First Esdras and the Problems of Their Transfer into a Modern Translation in the Light of a New Finnish Version ................ Tapani Harviainen 449 463 471 485 viii contents PART FOUR DEAD SEA SCROLLS Shifts in Covenantal Discourse in Second Temple Judaism ........ Sarianna Metso Transmitting Divine Mysteries: The Prophetic Role of Wisdom Teachers in the Dead Sea Scrolls ............................................ Martti Nissinen The Place of Prophecy in Coming out of Exile: The Case of the Dead Sea Scrolls ..................................................................... George J. Brooke Ruth und Tamar als fremde Frauen in dem Davidischen Stammbaum ........................................................................... Pekka Särkiö David and His Two Women: An Analysis of Two Poems in the Psalms Scroll from Qumran (11Q5) ....................................... Bodil Ejrnæs Qumranic Psalm 91: A Structural Analysis ................................ Mika S. Pajunen The Temple Scroll: Is It More or Less Biblical? ......................... Magnus Riska Dwellers at Qumran: Reflections on Their Literacy, Social Status, and Identity ................................................................. Juhana markus Saukkonen 'Canon' and Identity at Qumran: An Overview and Challenges for Future Research ................................................................ Hanne von Weissenberg Jesus and the Hemorrhaging Woman in Mark 5:24–34: Insights from Purity Laws from the Dead Sea Scrolls .......................... Cecilia Wassen 497 513 535 551 575 591 607 615 629 641 contents ix PART FIVE PRESENT-DAY 'Reclaiming' the Septuagint for Jews and Judaism ...................... Leonard Greenspoon Teaching and Studying Biblical Languages in the Classroom and on the Web: Developments and Experiments at the University of Helsinki since the 1960s ................................... Raimo Hakola and Jarmo Kiilunen The Bible among Scriptures ....................................................... Heikki Räisänen Index of Ancient Sources ............................................................ Index of Modern Authors ........................................................... 661 671 687 703 735 PREFACE Jutta Jokiranta and Anssi Voitila It is our great joy and privilege to present this Festschrift in honour of Professor Raija Sollamo. The volume celebrates Raija's rich career in academic life, her research, teaching and her career in administration, as well as her wider impact in making biblical studies known and accessible for the general audience. Raija Sollamo was born on the 9th of December 1942 in Padasjoki in southern Finland. She began her studies in theology in 1961 at the University of Helsinki with the intention of becoming a teacher of religion. She received her M.Th. in 1967. Professor Ilmari Soisalon-Soininen noted the talented young student, suggested she continue her academic work and supervised her doctoral dissertation. He himself had recently published the Die Infinitive in der Septuaginta (1965), which was a methodological breakthrough in the study of the Septuagint syntax. SoisalonSoininen also commenced a major project for the study of the translation technique of the lxx Pentateuch in the 1970s. These, together with Raija's interest in languages, inspired Raija to choose an academic career. She defended her dissertation, Renderings of Hebrew Semiprepositions in the Septuagint, in 1979, and received her doctoral degree in 1980. In her dissertation, Raija carried on and developed Soisalon-Soininen's method. Her description of the different translation techniques and her analysis of the so-called hebraisms have been particularly important. Since then, she has concentrated on syntactical issues in the lxx Pentateuch, the infinitive absolute, the pleonastic use of pronouns in relative clauses, and the repetition of possessive pronouns, making use of the material collected in the project from the 1970s. Her monograph, Repetition of the Possessive Pronouns in the Septuagint, defined more closely the character of different translators from the perspective of word order and thus confirmed the value of the method. The larger goal of this pioneering project is the writing of a Septuagint syntax, a task that now lies ahead. As an outstanding and inspiring teacher, Raija follows in the footsteps of Ilmari Soisalon-Soininen. Together with Anneli Aejmelaeus, she has given her knowledge and guidance to two generations of Septuagint xii preface scholars at 'the Helsinki School', Seppo Sipilä and Anssi Voitila; Elina Perttilä and Katri Tenhunen. In 1993–95, she led the project "Translation Technique of the Septuagint." Like her Doktor vater, Raija has highly valued and cherished international connections and co-operation. She has invited scholars to Helsinki and hosted congresses (the Nordic Congress for Septuagint Studies, 1994; the IOSCS international meeting, 1999). Many of those long-standing colleagues as well as younger Septuagint scholars have contributed to this volume. A very specialised and demanding field is not always fashionable; Raija has done much to make it more attractive. One demonstration of Raija's innovative attitude is the commencement of Qumran studies in Helsinki. She held her first Qumran seminar in 1988–89, at a time when the number of published DJD volumes was still quite low and not all manuscript evidence was available. The seminar was filled with enthusiastic students writing their Master's theses—among them, Sarianna Metso—who were successful in translating some of the Qumran texts into Finnish. The first translation was published in 1990 and was followed by an expanded edition in 1997. Raija insisted that every student should start with the basic evidence: what is preserved in the fragments; what it actually says; the special features of Qumran Hebrew. At the same time, she was confident that students can actually learn to 'read and write', to judge for themselves between waws and yods in the photographs and to practice their skills in Hebrew as well as various methodologies in biblical studies. Since then, other Qumran seminars have taken place, and Raija has both invited distinguished scholars to Helsinki and sent her students abroad to study. Raija can be characterized as 'the first lady' in many ways. When she received her professorship in 1982, she was the first woman professor in the Theological Faculty. In 1992, she became the first woman Dean at the University of Helsinki. Another historical event took place when she was elected First Vice-Rector at the University of Helsinki in 1998, again as the first woman to hold any Rectorship at the University. Raija has paved the way for future generations and made it easier for women in her field. Women's studies have been close to Raija's heart; she was the first chair of the Association for Women's Studies in Finland in 1988–90. She would probably not characterize herself as a hard-line feminist yet she has been a pioneer in many areas and an encouraging model for many, both men and women. Her book on women in the Hebrew Bible, Raamatun naisia (Helsinki: Kirjaneliö, 1983), collected essays published in Kotimaa, the weekly church-oriented magazine. In preface xiii its preface, Raija remarks that, although she attempts to write on these women comprehensibly, she hopes not to compromise on the scholarly level of the essays; she is simply studying and explaining the biblical texts that deal with these women. This suits well the 'moderate and practical feminist' as she was described in an article celebrating her Vice-Rectorship (Riitta Pyysalo, "Raija Sollamo: Helsingin yliopiston ensimmäinen vararehtori, nainen, teologi ja pappi," Suomen Kuvalehti 28 [10.7.1998], 50–53). Raija's period in administration—both at the Faculty (1992–98) and as Vice-Rector (1998–2003)—revealed the negotiator and diplomat in Raija, not afraid of changes and challenges. As Vice-Rector (in a university with over 35,000 students and 7000 faculty and staff ), she was responsible for developing teaching and libraries—tasks that also had a lot to do with her own field. Naturally, administrative duties reduced the time she was able to devote herself to research. However, during these years, she raised the second generation of doctoral students in Qumran studies ( Jutta Jokiranta, Juhana Saukkonen and Hanne von Weissenberg) and was actively involved in research projects and congresses. When the Department of Biblical Studies was nominated a Centre of Excellence of the Academy of Finland (2000–2005), Raija was leading one of its projects, Intertestamental Literature. In 2003, a group of Nordic scholars and students managed to pool their resources and formed the Nordic Network in Qumran Studies; Raija has been the Finnish leader in the steering committee. Some contributors to this volume come from this context (Bodil Ejrnæs, Cecilia Wassen). Retirement has also opened new opportunities for future work. Raija's new project "Conflicting Identities: Social and Religious Identities in Light of the Qumran Material from the Judaean Desert," 2008–10, is funded by the Academy of Finland. In 2007, she was nominated as the President of IOSOT and will host the next meeting in Helsinki in 2010. Raija's contribution to the Finnish Evangelical-Lutheran Church is perhaps most substantial in her work on the new Finnish translation of the Bible (published in 1992). She was involved in the project at its many stages, from the translation itself into its acceptance by the Church Synod. More recently, she has acted as the chair of the committee for translating the Apocrypha into Finnish. Raija also advanced the cause of opening the ministry for women pastors, which was realised in 1986. Her articles in Finnish have appealed to both secular and clerical audiences and dealt with a great variety of topics, from the Septuagint to feminist theology, from creation to heavenly journeys in Enoch. xiv preface But let us go back to Padasjoki, Raija's hometown and the location of her summer house, which is even mentioned by some contributors in this volume. Raija has hosted there many guests, giving foreign visitors a glimpse of the Finnish countryside and its traditions. Many have also come to know Matti, Raija's husband, as a patient and ever present support in Raija's life. In Matti and Raija's own words, these spouses truly complement each other. Also their two daughters, Taina and Terhi, and two grandchildren are a continuous source of joy in Raija's life. Padasjoki has served well as a family retreat but it is more than that. It has been the roots for a person that has a passion for learning; a small girl in the 1940s had limited access to reading material but education opened up possibilities that we now see realised and celebrated. The number of contributions to this volume is quite overwhelming, and demonstrate the affection held by many towards Raija over the course of many years. As the title, Scripture in Transition, indicates, the contributions deal with that period in which Scripture was not yet fixed; various writings and collections of writings were considered authoritative but their form was more or less in transition. The appearence of the first biblical translations are part of this transitional process. These translations provide us evidence and concrete examples of those textual traditions and interpretations that were in use in various communities. Furthermore, several biblical concepts, themes and writings were reinterpreted and actualised in the Dead Sea Scrolls, illuminating the transitions that took place in one faction of Judaism. The topics of the contributions are divided into five parts. In order to provide easy access to them for various readers in various disciplines and to highlight each contribution, we think the best way is to briefly introduce them all. Introduction to the Volume It is a matter of course that a book dedicated to Raija should commence with essays treating Translation and Interpretation—these are the themes of Part One. Six essays cover issues on the translation technique of the Septuagint. The studies by Katri Tenhunen and Seppo Sipilä studies are representative of the Helsinki School. Tenhunen scrutinises the translation of the Hebrew preposition l in the predicative position in Genesis and Exodus. She demonstrates where the translators take preface xv into consideration the requirements of the target language and in which instances they have resorted to a more literal way of translating. Sipilä studies Jerome's translation technique in the book of Joshua in the Vulgate. He analyses the renderings of the apodictic w and the causal yk conjunctions and comes to the conclusion that Jerome did not always follow the word-for-word method as he claims in his letter to Pammachius. Both Benedicte Lemmelijn and Hans Ausloos investigate lexical items that do not have a lexical meaning alone but carry other connotations as well. Lemmelijn's contribution deals with the Greek translation of plants and other nomenclature in the rural landscape in the Song of Songs. Such terms carry poetical and metaphorical connotations, and Lemmelijn investigates whether the translator has understood the terms correctly and chosen equivalents that have the same connotations. It appears that, for the majority of words indicating Hebrew flora, the translator has rendered his Vorlage 'faithfully', not only from the semantic and lexical but sometimes even from the phonetic point of view. Similarly, Ausloos studies the translation of the proper names with an aetiological function in the book of Judges. Aetiologies often operate with textual characteristics that enable one to say something about the creativity of the translator. Usually, the translator of both the A- and B-texts is considered as following his Vorlage slavishly, but Ausloos discovers that the translator strives to give a meaningful rendering of the aetiologies, even though one would sometimes expect other choices. In the translation of the book of Ben Sira, the Greek word διαθήκη is used to render the Hebrew word qjo / hQ;j.u Marko Marttila investigates the reasons behind this since, in the lxx, διαθήκη is usually an equivalent to the Hebrew tyrb. According to Marttila, the translator did not always follow the practices of his predecessors and may have considered the concepts qj and tyrb similar in their meaning. Furthermore, διαθήκη seems to have denoted similar concepts as qj in Classical Greek. The following contribution also addresses questions of interpretation. Katrin Hauspie, in the footsteps of Raija Sollamo's dissertation, studies semiprepositions in the translation of Ezekiel. She looks at them from the translator's point of view but also inquires into the way a Greek-speaking reader might have understood them. Most of these expressions do not appear outside the lxx. The basic meaning of the semiprepositions would have been clear to the Greek reader, although it must have seemed odd. xvi preface There is a clear tendency in current Septuagint studies to utilise the results of modern translation studies. Questions like the original setting, promoter(s), and the intention of the translation can be approached from new points of view. The following five contributions are related to this research. Theo van der Louw, himself a biblical translator, asks why translators apply transformations. Why was the literal translation not chosen? Behind every free translation stands a literal translation which was rejected. He gives various examples of translations, demonstrating the reasons that might explain the deviation from the literal translation; these are linguistic, stylistic, logical, communicative, cultural, and, finally, ideological (or theological). Cameron Boyd-Taylor calls for studies on the lxx that take into consideration the circumstances under which the translation had been created and the function for which it was intended; the social location of the translation was constitutive of its textual linguistic makeup. Taking the interlinear paradigm as his working hypothesis, he examines the Tabernacle Account in the mt and in the lxx. He concludes that part of the Greek text (Section B) is a later, parabiblical compilation of various materials, originally made for educational purposes and used in its present context to usurp an earlier, word-for-word translation. Similar questions are dealt with by Benjamin Wright. He studies the legend of the origins of the lxx as related in the Letter of Aristeas. Wright argues that the description is unhistorical and serves to provide an ideological foundation for moving from the best original text to a sacred and flawless translation. Originally, according to Wright, the Greek translation was intended to be subservient to the Hebrew text, and only later did it become an independent, sacred text of Alexandrian Jews. However, in his contribution, Jan Joosten argues that there are various weaknesses in the theory that the translation was originally intended to have a subservient position to its source, i.e., to be used with the Hebrew text, most likely in schools. Joosten puts forth several counterarguments against this; his main points are historical, linguistic and translation technical in nature. Arie van der Kooij poses the question of why, in the Letter of Aristeas, the translation of the Pentateuch is enthusiastically and publicly acclaimed and defended against any alteration. Van der Kooij understands these alterations as modifications of ideological significance. He demonstrates such an alteration by comparing the text of lxx Exodus 19:6a and its quotation in 2 Maccabees 2:17. The Exodus text speaks preface xvii for the priesthood as a ruling class of the Jewish nation whereas 2 Maccabees makes a clear distinction between kingship and priesthood. The last part of the first section discusses more specifically issues of interpretation. Eugene Ulrich tackles the assumption that the Septuagint (Old Greek) translator of Isaiah did not understand his Hebrew Vorlage correctly. Ulrich seeks to reassess the translation technique by studying the large Isaiah Scroll (1QIsaa) from Qumran as the oldest and most direct evidence of the Hebrew text available. This manuscript now shows evidence of Hebrew forms, different from the mt, that are correctly translated in the Old Greek. All of this corrects our understanding of the transmission of texts and reminds us of the 'manufacturing' culture of texts and scrolls. John Collins surveys past and present understandings of the famous Isaiah prophecy of a child who is born "unto us" (Isaiah 8:23–9:6). Collins studies the meaning of the prophecy in its historical context in the 8th century b.c.e.; the passage was composed for Hezekiah's coronation and expressed what ideal kingship is about. In the post-exilic period, this ideal was transformed into the expectation of a future king, the Messiah. The lxx translation of the passage is in many ways influenced by the Hellenistic context but, unlike it is often believed, does not increase its messianic implications. Johan Lust examines the meaning of the proverb "The parents have eaten sour grapes, and the children's teeth are set on edge" in Ezekiel 18:2 as well as the identity and whereabouts of its interlocutors. The proverb has been put in the mouth of the inhabitants of Israel during the period of Exile, and concerns the Exiles in Babylon. The inhabitants of Israel agree with its contents whereas the prophet does not; according to him, each generation is responsible for its own behaviour. Robert Hiebert investigates how 4 Maccabees, in comparison to other more or less contemporaneous sources, contributes to the transmission of Greek Pentateuchal traditions and their interpretation history. He focusses on four passages that are cited in this first century c.e. work and that make significant use of the Greek Pentateuch in support of the author's contention that pious reason is the absolute master of passions. Albert Pietersma shows how the five principles of The Society of Biblical Literature Commentary on the Septuagint (SBLCS) are put into practice, with Psalm 8 as a sample case. The main principle, to which the other four are subordinate, is that the commentary makes a distinction xviii preface between the text as produced and the text as received, i.e., the meaning of the original translation and the understanding of the later Greek reader. Emanuel Tov writes about what he calls "an exercise in method involving the writing of a commentary". Differences between the lxx and the mt reflect either differences in the Vorlage or in the translator's exegesis. Tov uses three chapters, Proverbs 1, Jeremiah 27, and 1 Samuel 1, to compare the different types of information derived from the lxx. He not only comments on inner-Septuagintal issues but also compares the lxx text with other textual traditions (mt, Qumran and Josephus). The chapters chosen from the Hebrew Bible testify to a complicated textual history. Tov shows the relevance of Septuagint research for the study of the Hebrew Scriptures, not only for textual criticism but also for literary criticism. The contributions in Part Two deal with Textual History of the Septuagint and of the Hebrew Bible from different angles. Timothy McClay wants to move scholarly attention from the 'original text' to the individual manuscripts and their use and transmission. The search for the 'original text' is based on an assumption about the authority of the author. Trying to reconstruct the Vorlage of the Septuagint requires the use of the mt, a fact that constitutes a sort of circular reasoning. Yet the mt and the Vorlage are just manuscripts that testify to the pluriformity of the Jewish Scriptures. More attention should be paid to the transmission and use of the individual Septuagint texts in the later Jewish and Christian communities. The contribution of Peter Gentry relates to the role of the 'Three' in the textual history of the Septuagint. He discusses the difficulties in attempting to describe either the Septuagint or the Three. Gentry demonstrates the need for further research to determine the dividing line between the Old Greek and the work of the Three. Kristin De Troyer analyses the name of God and the self-identification formula 'I am the Lord' in the Greek of the Schøyen Leviticus Papyri, dated to the end of the second or beginning of the third century c.e. and one of the oldest extant papyri of the Greek Leviticus. According to De Troyer, the papyrus seems to be an important witness to the Old Greek with regard to the self-identification formula. Adrian Schenker studies the textual evidence of Deuteronomy to show that the Hebrew perfect of the verb 'to choose' is the original reading in the formula "a place which the Lord your God has chosen to cause his name to dwell there" in the Hebrew Deuteronomy. The origi- preface xix nal lxx text, attested in few Greek manuscripts, in the Coptic, and in the Vetus Latina traditions, had the aorist indicative, which reflects the Hebrew perfect in the Vorlage. The perfect is also found in the Samaritan Pentateuch, independent of the lxx tradition. According to Schenker, the imperfect (future) of the mt is a theologically motivated correction. Anneli Aejmelaeus, who has been working on the critical edition of 1 Sam in the Göttingen lxx edition, challenges conventional views held of the relationship between the main witnesses, particularly the role of Vaticanus, in establishing the critical text. She demonstrates with examples from 1 Samuel 15 that, also in 1 Samuel, in the non καίγε section, exegetical and theological changes typical of the καίγε sections have sporadically taken place, especially in the B-text, often followed by Alexandrinus and the base text of the O-group. Elina Perttilä illustrates the problems involved in the use of Coptic manuscripts in the study of the textual history of the Septuagint. Being a translation, the Coptic text requires analysis of its translation and translation technique. On a first examination, the translator seems to have been fairly free. However, this freedom is partly due to differences between the two languages. Perttilä demonstrates the problems involved in studying the renderings of the Greek conjunctions in 1 Samuel. Maria Victoria Spottorno provides the reader with a list of sequences between two types of texts in the Greek books of Samuel and Kings: the Alexandrian text, represented by the Codex Vaticanus, and the Antiochene text, also called the Lucianic. The texts disagree on translation equivalencies and on the order of chapters and verses. Their discrepancies with the Masoretic text are not discussed here. Natalio Fernández Marcos presents ten examples chosen from 1 Kings from the Collectio Coisliniana, edited by Françoise Petit, and shows how new readings from the catenae manuscripts may, in different ways, contribute to the new edition of the Hexaplaric material. The essay demonstrates the need for the new edition of Hexaplaric material. This has become evident when new scientific editions of the Fathers and of the catenae, which include Hexaplaric material, have been published. Comparing the versions of Gedaliah's murder in 2 Kings 25:25 and Jeremiah 41:1–3 and their lxx translations, Juha Pakkala studies textual transitions of the story. He shows how the shorter text in 2 Kings mt/lxx has developed through various editorial additions into what we have in mt Jeremiah 41:1–3. According to Pakkala, these textual witnesses testify to the constant editing in the history of the Hebrew Bible and the importance of the literary critical method in biblical studies. xx preface Michael Knibb confirms and slightly corrects the judgement made by Ziegler that the Ethiopic text of Ezekiel belongs with the A-group of manuscripts in Greek traditions throughout the book. Knibb provides further information on the relationship between the Ethiopic version of Ezekiel and the minuscules; in particular, he shows the frequent agreement of the Ethiopic version with the pair 106–410. Claude Cox seeks to identify the L text in the book of Iob as Lucianic, to examine its character, and to show that Lucian's starting point was a text that included the work of Theodotion, i.e., it was a Hexaplaric type of text. What left Lucian's hands was not less Hexaplaric, but was almost as different again from the og/Theodotion as Theodotion's translation is different from the Old Greek. Robert Kraft presents the CATSS (Computer Assisted Tools for Septuagint Studies) textual variants project and its present state concerning the Greek Pentateuch. The detailed and often technical data appears to be useful; it is constantly updated and provides the basic tools for research of the Jewish Greek scriptures. Raija Sollamo has had from the start of her academic career great interest in the Hebrew and Greek languages; it is fitting that Hebrew and Greek linguistics is the theme of Part Three. One of the distinctive features of Greek literature is that it has a variety of literary languages, one for almost every literary genre. Georg Walser argues that, when the Pentateuch was translated into Greek, the translators did not aim to translate it into idiomatic Koine Greek, although they had the ability to do so. They instead created a new variety of Greek. By the word 'variety', Walser means a kind of Greek clearly differentiated by phonetic, grammatical and lexical peculiarities, and bound to a specific literary genre. Later this variety was used, it is argued, to produce other translations and Hellenistic Jewish texts, and the authors of the New Testament made use of it as well. Takamitsu Muraoka studies the semantics of ὀρθρίζω and its relation to the Hebrew verbs rjv pi and μbv hi. Muraoka has identified three meanings for the verb: 1. to rise from bed early in the morning, 2. to seek and turn in eager anticipation, and 3. to act eagerly. It is shown that, in senses 2 and 3, the verb does not have the connotation 'early in the morning' or the feature of physical movement cannot be established with certainty. The eagerness is an essential semantic component of this verb. According to the Greek grammar by Friedrich Blass and Albert Debrunner, the so-called locative dative is almost entirely missing in the preface xxi Greek of the nt. Lars Aejmelaeus analyses all the dative cases in the Corpus Paulinum, and comes to the conclusion that there are datives that are not easily explained in any other way than the locative dative. The Finnish Translation Committee of the Apocrypha made a decision to use the Hebrew name forms that are supposed to have underlain the Greek name forms in the Greek 1 Esdras. The Greek names have been replaced by the (sometimes theoretical) Semitic consonantal structures. In his contribution, Tapani Harviainen discusses the problems involved in such an endeavour. The names reflect a tradition which deviates from the Tiberian pointing. This makes the employment of the Tiberian vocalisation in the reconstruction of the Semitic name forms impossible. In addition, the manuscripts vary in this respect, which further complicates the task. In the "Intertestamental Literature" project led by Raija Sollamo, the text discoveries from Qumran were well represented. Part Four is dedicated to various issues on and related to the Dead Sea Scrolls. Sarianna Metso examines the changes that took place in covenantal discourses during the Second Temple period. Whereas the covenantal blessings and curses are attested in the Hebrew Bible as part of the legal discourse in particular, they appear in apocalyptic and wisdom contexts in the Qumran texts. Blessings and curses are no longer consequences of right or wrong conduct but rather division markers between the chosen ones and the outsiders. Metso argues that the shift from legal to wisdom/apocalyptic discourses is not unique to Qumran but is found in texts like Ben Sira, Baruch and 1 Enoch. The Qumran movement is often considered as an apocalyptic or eschatological movement, but can it be characterized as prophetic? Martti Nissinen first defines prophecy, then surveys prophetic terminology in the Dead Sea Scrolls, and argues that prophetic functions were alive and well in the Qumran movement, albeit the title 'prophet' was reserved for ancient prophets as well as for false, contemporary prophets. Furthermore, oral/aural prophecy was largely replaced by literary activities. The contribution of George Brooke shares the assumption that prophecy had not ceased in the late Second Temple period. Brooke illuminates the role of prophecy in the Qumran movement's self-understandings, its perception of exile in particular. He studies the evidence in two groups—roughly, texts in the second century b.c.e. and texts in the first century b.c.e.—and shows how the experience of not being xxii preface in exile and yet in exile but on the way to the promised land is justified by the interpretation of past prophecies and by ongoing prophetic activity. Two contributions deal with David in very different ways. First, Pekka Särkiö examines the depiction of mixed marriages in a selection of post-exilic texts. He sees terminological and thematic similarities between the stories of Tamar and Ruth—foreign women married into the tribe of Judah—and David's ascension story, suggesting literary dependence. The purpose of these intertextual links and the redaction was to demonstrate that the Davidic monarchy had violated the ban on mixed marriages and brought destruction upon itself. Särkiö's study also illuminates Raija Sollamo's interest in the study of women in the Hebrew Bible. It is placed here—though not a study on the Qumran texts—to lead us to the next essay also dealing with David and women, in the Dead Sea Scrolls. Bodil Ejrnæs examines two psalms of the great Psalm Scroll from Qumran (11QPsa): the poem previously known from Sir 51 and the (previously unknown) Apostrophe to Zion. Whereas these poems may not at first sight have anything to do with David, a closer and perhaps deeper reading of texts in their context and in connection to each other reveals a level at which both poems can be read as David's love poems. Moreover, the two women of these poems can be understood metaphorically, standing for wisdom and for Zion theology; in this way, the poems celebrate the glory of David. The following four contributions introduce past and future projects of some of Raija Sollamo's students. Mika Pajunen studies the Qumranic version of Psalm 91 in the collection of apocryphal psalms from Qumran (11QPsApa). By a structural analysis of the Psalm, Pajunen seeks to explain its variant readings, mainly compared to the mt, arguing that an editor made divine protection and the believer's action in attaining this protection the explicit centre of the Psalm. As such, the Psalm works as an assurance of healing in the context of exorcism, which is the ritual function of the scroll. Magnus Riska summarises the results of his studies on the Temple Scroll. One is a textual critical study on two sections of the Temple Scroll that prescribe and describe the Temple and the cult. The other analysis seeks to define the closeness of the Scroll to the biblical traditions, ranging from direct and literal quotation to individual creative composition with only a hint of indirect dependence on the biblical texts. The preface xxiii analysis shows the free creativity that the authors felt in forming their message—perhaps one evidence of the prophetic activity touched upon earlier in this volume. Juhana Saukkonen moves away from the texts in order to study the archaeological evidence from Khirbet Qumran without any presuppositions of its relation to the Scrolls of the Caves. His contribution resembles a detective story: the gathering of all the available evidence, a close scrutiny of the clues and pondering on the facts finally leads to conclusions, yet keeping all the necessary options open for possible new evidence and data obtained in the future. Hanne von Weissenberg takes up a topic that not only requires all the available textual evidence in the Qumran library to be considered but also requires other contemporary texts and later collections to be viewed from the perspective of their authoritative status. In the study of the formation of 'canon', a close and authoritative collection of texts, von Weissenberg argues that the questions of identity formation should not be left aside. The formulation of past and future questions are leading the way. Finally, Cecilia Wassen touches upon two collections of texts by showing how the Dead Sea Scrolls can illuminate the study of the New Testament. The interpretation of the story in Mark of the hemorrhaging woman touching Jesus is dependent on the kind of purity system thought to be working in that society. Whereas some interpretations take Jesus as disregarding or rejecting Jewish purity laws—the woman touches Jesus, defiling him, but Jesus' interest is only in healing the woman—Wassen argues that, on the basis of the evidence derived from the Scrolls, the woman was not defiling Jesus and impurity was not the issue in the story. Part Five, the final section of the volume, takes us to the Present-Day. It is fitting that Raija's Festschrift should close with contemporary questions and challenges. Making acquired knowledge accessible and understandable, eagerly learning new things and techniques, and comparing complex human phenomena through time and space would well characterise Raija's nature and interests. Raimo Hakola and Jarmo Kiilunen offer a review of teaching Biblical Hebrew and Greek in the Finnish context, but first and foremost they point out major world-wide challenges in teaching—and learning—ancient languages and offer one aid for overcoming some of xxiv preface the obstacles. The "Multimodal learning environment for New Testament Greek" is, in a friendly way, called Kamu ("Buddy"), and an English demo version invites everyone to test what it is about. Popularising scientific work for a wider audience is not as easy as one might think. Concerning the idea of the lxx in the popular media, Leonard Greenspoon offers a wide-ranging discussion and analysis of Jewish responses to the lxx, along with a critique of the lack of interest and/or faulty information about it. His contribution is an advocacy for more Jewish scholars to involve themselves in lxx studies. The closing place of the volume is reserved for Heikki Räisänen and his wider view of the Bible as one among many scriptures. All world religions have scriptures, and what is considered as scripture also changes in time and locality. The early Christians had the Septuagint as their scripture. Räisänen introduces profound similarities and differences between various scriptures and shows how a comparative study of scripture increases our understanding and tolerance of present religious traditions. We warmly thank every contributor to this volume. We have enjoyed the process and learned a lot in putting it all together. Anssi Voitila was responsible for editing the Parts One, Two, and Three, and Jutta Jokiranta for Parts Four and Five. Some essays are in British English and some in American English. We wish to express our special gratitude to John Collins who invited us to publish in this series and carefully polished the result with his experienced editorial eye, as well as Hindy Najman who undertook some of the editorial work. Our warm thanks go to Mattie Kuiper and Anita Roodnat at Brill for all their assistance and kind guidance as well as to various colleagues at the Department of Biblical studies at the University of Helsinki who have helped us on the way, especially Martti Nissinen, Juhana Saukkonen, Seppo Sipilä, Hanne von Weissenberg, and, for technical assistance, Susanna Asikainen, Kirsi Reyes, and Mette Sundblad. For linguistic advice and assistance, we are deeply grateful to the Whiting family, Margot, Robert and Marlena Whiting. Helsinki, December 2007 Editors BIBLIOGRAPHY OF RAIJA SOLLAMO Monographs Renderings of Hebrew Semiprepositions in the Septuagint. Annales Academiae Scientiarum Fennicae, Dissertationes Humanarum Litterarum 19. Helsinki: Suomalainen Tiedeakatemia, 1979. Raamatun naisia. Helsinki: Kirjaneliö, 1983 [in Finnish, Women in the Bible]. Repetition of the Possessive Pronouns in the Septuagint. SBL Septuagint and Cognate Studies 40. Atlanta: Scholars Press, 1995. Edited Books Ilmari Soisalon-Soininen. Studien zur Septuaginta-Syntax: Zu seinen 70. Geburtstag am 4 Juni 1987. Edited by Anneli Aejmelaeus and Raija Sollamo. Annales Academiae Scientiarum Fennicae B 237. Helsinki: Suomalainen Tiedeakatemia, 1987. Sollamo, Raija, ed. Kuolleen meren kirjakääröt: Qumranin tekstit suomeksi. Helsinki: Yliopistopaino, 1991. Sollamo, Raija, ed., Paimentolaisten uskonnosta kirkkolaitokseksi. Publications of the Finnish Exegetical Society 55. Helsinki: Finnish Exegetical Society, 1991. Sollamo, Raija, and Ismo Dunderberg, ed., Naisia Raamatussa: Viisaus ja rakkaus. Helsinki: Yliopistopaino, 1992. Sollamo, Raija, ed. Qumranin kirjasto: Valikoima teoksia. Helsinki: Yliopistopaino, 1997. Sollamo, Raija, and Seppo Sipilä, eds. Helsinki Perspectives on the Translation Technique of the Septuagint: Proceedings of the IOSCS Congress in Helsinki 1999. Publications of the Finnish Exegetical Society 82. Helsinki: Finnish Exegetical Society, 2001. xxvi bibliography of raija sollamo Articles in English "Some 'Improper' Prepositions, such as ἐνωπιον, ἐναντιον, ἐναντι etc., in the Septuagint and Early Koine Greek." Vetus Testamentum 25 (1975): 773–82. "Repetitions of Possessive Pronouns in the Greek Pentateuch." Bulletin of the International Organization for Septuagint and Cognate Studies 14 (1981): 41–43. "Semitic Interference in Words Meaning 'Before' in the New Testament." Pages 181–200 in Glaube und Gerechtigkeit: In memoriam Rafael Gyllenberg (18.6.1893–29.7.1982). Edited by Jarmo Kiilunen, Vilho Riekkinen, and Heikki Räisänen. Publications of the Finnish Exegetical Society 38. Helsinki: Finnish Exegetical Society, 1983. "The LXX Renderings of the Infinitive Absolute Used with a Paronymous Finite Verb in the Pentateuch." Pages 101–13 in La Septuaginta en la investigacion contemporanea (V Congreso de la IOSCS). Edited by Natalio Fernández Marcos. Testos y Studios "Cardenal Cisneros". Madrid: Instituto "Arias Montano" CSIC, 1985. "The Source Text for the Translation of the Old Testament." The Bible Translator 37 (1986): 319–22. "The Simile in Ps 74:5: A Wood-Cutter Entering a Forest Wielding Axes?" Svensk exegetisk årsbok 54 (1989): 178–87. "The Koine Background for the Repetition and Non-Repetition of the Possessive Pronoun in Co-Ordinate Items." Pages 52–63 in Studien zur Septuaginta—Robert Hanhart zu Ehren. Aus Anlass seines 65. Geburtstages. Edited by Detlef Fraenkel, Udo Quast, and John William Wevers. Abhandlungen der Akademie der Wissenschaften in Göttingen, Mitteilungen des Septuaginta-Unternehmens 20. Göttingen: Vandenhoeck & Ruprecht, 1990. "The Pleonastic Use of the Pronoun in Connection with the Relative Pronoun in the Greek Pentateuch." Pages 75–85 in 7th Congress of the International Organization for Septuagint and Cognate Studies, Leuven 1989. bibliography of raija sollamo xxvii Edited by Claude E. Cox. SBL Septuagint and Cognate Studies 31. Atlanta: Scholars Press, 1991. "Ideology, Archaeology and History in the Old Testament: A Brief Response to Magnus Ottosson's Paper." Scandinavian Journal of the Old Testament 8 (1994): 224–27. "The Pleonastic Use of the Pronoun in Connection with the Relative Pronoun in the LXX of Leviticus, Numbers and Deuteronomy." Pages 43–62 in VIII Congress of the International Organization for Septuagint and Cognate Studies, Paris 1992. Edited by Leonard J. Greenspoon and Olivier Munnich. SBL Septuagint and Cognate Studies 41. Atlanta: Scholars Press, 1995. "The Origins of LXX Studies in Finland." Scandinavian Journal of the Old Testament 10 (1996): 159–68. "Oppositional Religions?" Pages 21–22 in Beyond the Mainstream: The Emergence of Religious Pluralism in Finland, Estonia and Russia. Edited by Jeffrey Kaplan. Studia Historica 63. Helsinki: Finnish Literature Society, 2000. "Introduction." Pages 7–12 in Helsinki Perspectives on the Translation Technique of the Septuagint: Proceedings of the IOSCS Congress in Helsinki 1999. Edited by Raija Sollamo and Seppo Sipilä. Publications of the Finnish Exegetical Society 82. Göttingen: Vandenhoeck & Ruprecht, 2001. "Prolegomena to the Syntax of the Septuagint." Pages 23–41 in Helsinki Perspectives on the Translation Technique of the Septuagint: Proceedings of the IOSCS Congress in Helsinki 1999. Edited by Raija Sollamo and Seppo Sipilä. Publications of the Finnish Exegetical Society 82. Göttingen: Vandenhoeck & Ruprecht, 2001. "Repetition of Possessive Pronouns in the Greek Psalter: The Use and Non-Use of Possessive Pronouns in Renderings of Hebrew Coordinate Items with Possessive Suffixes." Pages 44–53 in The Old Greek Psalter: Studies in Honour of Albert Pietersma. Edited by Peter J. Gentry, Claude E. Cox and Robert J. V. Hiebert. Journal for the Study of the Old Testament: Supplement Series 332. Sheffield: Sheffield Academic Press, 2001. xxviii bibliography of raija sollamo "The Letter of Aristeas and the Origin of the Septuagint." Pages 329– 42 in X Congress of the International Organization for Septuagint and Cognate Studies, Oslo, 1998. Edited by Bernard A. Taylor. Septuagint and Cognate Studies 51. Atlanta: Society of Biblical Literature, 2001. "The Passive with an Agent in Biblical Hebrew and Its Rendering in the Septuagint." Pages 617–29 in Hamlet on a Hill: Semitic and Greek Studies Presented to Professor T. Muraoka on the Occasion of his Sixty-Fifth Birthday. Edited by M. F. J. Baasten and W. Th. Van Peursen. Orientalia Lovaniensia Analecta 1181. Leuven: Peeters, 2003. "The Significance of Septuagint Studies." Pages 497–512 in Emanuel: Studies in Hebrew Bible, Septuagint, and Dead Sea Scrolls in Honor of Emanuel Tov. Edited by Shalom M. Paul, Robert A. Kraft, Lawrence H. Schiffman, and Weston W. Fields. Vetus Testamentum Supplements 94. Leiden: Brill, 2003. "War and Violence in the Ideology of the Qumran Community." Pages 341–352 in Verbum et calamus: Semitic and Related Studies in Honour of the Sixtieth Birthday of Professor Tapani Harviainen. Edited by Hannu Juusola, Juha Laulainen, and Heikki Palva. Studia Orientalia 99. Helsinki: Finnish Oriental Society, 2004. "An Example of Consistency: Interpretation by the Translator of the Greek Genesis in Rendering the Hebrew Semipreposition ynpl." Pages 3–12 in Lux Humana, Lux Aeterna: Essays on Biblical and Related Themes in Honour of Lars Aejmelaeus. Edited by Antti Mustakallio. Publications of the Finnish Exegetical Society 89. Helsinki: Finnish Exegetical Society, 2005. "Repetitions of Prepositions in the Septuagint of Genesis." Pages 371– 84 in Interpreting Translation. Studies on the LXX and Ezekiel in Honour of Johan Lust. Edited by Florentino García Martínez and M. Vervenne. BETL CXCII. Leuven/Paris/Dudley, MA: Peeters, 2005. "Messianism and the 'Branch of David:' Isaiah 11,1–5 and Genesis 49,8–12." Pages 357–370 in The Septuagint and Messianism: Colloquium Biblicum Lovaniense LIII, July 27–29, 2004. Edited by Michael A. Knibb. Bibliotheca ephemeridum theologicarum lovaniensium 195. Leuven: Peeters, 2006. bibliography of raija sollamo xxix "The Creation of Angels and Natural Phenomena Intertwined in the Book of Jubilees (4QJuba)." Pages 273–290 in Biblical Traditions in Transmission: Essays in Honour of Michael A. Knibb. Edited by Charlotte Hempel and Judith M. Lieu. Supplements to the Journal for the Study of Judaism 111. Leiden: Brill, 2006. "The Place of the Enclitic Personal Pronouns in the Old Greek Psalter." Pages 153–160 in XII Congress of the International Organization for Septuagint and Cognate Studies, Leiden, 2004. Edited by Melvin K. H. Peters. Septuagint and Cognate Studies 54. Atlanta: Society of Biblical Literature, 2006. Articles in Finnish and in Swedish "Heprean puoliprepositiot ja niiden suomentaminen." Teologinen Aikakauskirja 74 (1969): 457–466. "Vanhan testamentin käyttö seurakunnan julistuksessa: Eksegetiikka ja hermeneutiikka." Teologinen Aikakauskirja 78 (1973): 416–428. "Agentti Raamatun hepreassa." Teologinen Aikakauskirja 82 (1977): 250– 260. "Jälkiklassisen kreikan ja Raamatun kreikan avautuminen kriittiselle tutkimukselle: Lectio praecursoria 7.4.1979." Teologinen Aikakauskirja 84 (1979): 348–353. "Ajankohtaista Septuaginta-tutkimuksessa." Pages 41–54 in Mitä eksegetiikassa tapahtuu: Suomen eksegeettisen seuran vuosikirja 1980. Suomen Eksegeettisen Seuran Julkaisuja 35. Helsinki: Suomen Eksegeettinen Seura, 1980. "Maria oman yhteiskuntansa jäsenenä." Näköala 1 (1982): 6–10. "Vanhan testamentin luomiskertomukset ja luomisusko." Teologinen Aikakauskirja 87 (1982): 100–116. "Jerikon valloitus." Teologinen Aikakauskirja 89 (1984): 255–259. xxx bibliography of raija sollamo "Den bibliska formeln 'Inför Herren/Inför Gud'." Svensk exegetisk årsbok 50 (1985): 21–32. "Nainen kirkon palvelijattarena." Pages 76–86 in Se on kaikki kotiinpäin. Edited by Sirkka Sinkkonen and Eila Ollikainen. Kuopio, 1985. "Ja alussa . . .: Luominen ja lankeemus naistutkijan silmin." Tiede 2000, no. 6 (1985): 14–19. "Henokin kirjat—avaruusmatkoja vai taivasnäkyjä?" Teologinen Aikakauskirja 91 (1986): 261–65. "Joosuan kirjan Septuaginta-käännöksen luonteesta." Teologinen Aikakauskirja 92 (1987): 191–98. "Joosuan kirjan Masoreettisen tekstin luotettavuus." Pages 124–137 in Kohti uutta kirkkoraamattua. Edited by Jorma Salminen and Aarne Toivanen. Suomen Eksegeettisen Seuran Julkaisuja 43. Helsinki: Suomen Eksegeettinen Seura, 1986. "Feministiteologia ja raamatullinen patriarkalismi." Pages 9–22 in Tulenkesyttäjät: Helsingin Akateemisten Naisten 60-vuotisjuhlakirja. Helsinki, 1987. "Vieraiden uskontojen kohtaaminen Vanhassa testamentissa." Kirkkomme lähetys, no. 3 (1987): 2–6. "Feministiteologian naisnäkökulma teologiaan." Pages 74–90 in Akanvirtaan. Edited by Päivi Setälä and Hannele Kurki. Helsinki, 1988. "Ihmisen asema luomakunnassa Raamatun mukaan." Vartija 101 (1988): 19–25. "Sanasta elämä—uusi raamattuohjelma pienryhmille." Teologinen Aikakauskirja 94 (1989): 44–46. "Johdanto." Pages 9–14 in Kuolleen meren kirjakääröt: Qumranin tekstit suomeksi. Edited by Raija Sollamo. Helsinki: Yliopistopaino, 1991. "Kansanusko ja 'valtionkirkko' muinaisessa Israelissa." Pages 17–32 in Paimentolaisten uskonnosta kirkkolaitokseksi. Edited by Raija Sollamo. bibliography of raija sollamo xxxi Suomen Eksegeettisen Seuran Julkaisuja 55. Helsinki: Suomen Eksegeettinen Seura, 1991. "Luotu lähimmäisyyteen: Diakonian juuret Vanhassa testamentissa." Pages 11–35 in Hoivatkaa toinen toistanne: Diakonian teologian käsikirja. Edited by Kerttu Inkala. Pieksämäki, 1991. "Naisen alistettu asema—luomisjärjestyskö?" Teologinen Aikakauskirja 96 (1991): 404–409. "Tieteen ykseys ja tieteen rajat: Teologin ja naistutkijan visio." Teologinen Aikakauskirja 96 (1991): 193–199. "Hyvän vaimon ylistys." Pages 23–38 in Naisia Raamatussa: Viisaus ja rakkaus. Edited by Raija Sollamo ja Ismo Dunderberg. Helsinki: Yliopistopaino, 1992. "Naiseksi personoitu viisaus Sananlaskujen kirjassa." Pages 7–22 in Naisia Raamatussa: Viisaus ja rakkaus. Edited by Raija Sollamo ja Ismo Dunderberg. Helsinki: Yliopistopaino, 1992. "Naisten alistaminen Uudesa testamentissa: 1 Kor 14:34 ja huoneentaulut." Pages 160–73 in Aimo Annos Eksegetiikkaa: Piispa Aimo T. Nikolaisen juhlakirja. Edited by Lars Aejmelaeus. Helsinki: Kirjapaja, 1992. "Ihminen, työ ja markkinavoimat." Diakonia 35 no. 6 (1994): 4–5. "Miehen ja naisen viisaus: myrskyisä keskustelu." Sielunhoidon aikakauskirja 8 (1995): 11–24. "Hän jonka istuinta kerubit kannattavat: Yksi Jumalasta käytetty kuva Vanhassa testamentissa." Pages 34–50 in Kuvan teologia. Edited by Matti Kotiranta. Suomalaisen Teologisen Kirjallisuusseuran julkaisuja 209. Helsinki: Suomalainen Teologinen Kirjallisuusseura, 1997. "Johdanto." Pages 9–14 in Qumranin kirjasto: Valikoima teoksia. Edited by Raija Sollamo. Helsinki: Yliopistopaino, 1997. "Kultainen vasikka ja lain taulut." Pages 98–105 in Diakonia muutosvoimana: Diakonian vuosikirja 1996–1997. Edited by Päivi Petrelius. Helsinki: Diakonia ry, 1997. xxxii bibliography of raija sollamo "Paavali ja naiset." Pages 67–78 in Kristinusko kohti kolmatta vuosituhatta. Edited by Päivi Heino and Harri Westermarck. Helsinki: Yliopistopaino, 2000. "Qumranin tekstit avaavat näkymiä Raamatun syntyyn." Vartija 113 (2000): 135–141. "Septuaginta—maailman vanhin raamatunkäännös." Pages 43–51 in Vanhan kirjallisuuden vuosikirja 1996–1999. Edited by llpo Tiitinen and Johanna Paajanen. Vammala, 2000. "Raamatunkäännökset." Pages 130–40 in Raamattu ja länsimainen kulttuuri. Edited by Lassi Larjo. Suomalaisen Teologisen Kirjallisuusseuran Julkaisuja 237. Helsinki: Suomalainen Teologinen Kirjallisuusseura, 2003. "Timo Veijola im memoriam." Teologinen Aikakauskirja 110 (2005): 290– 91. "Vanhan testamentin apokryfikirjojen uusi suomennos." Pages 79–87 in Signum unitatis—Ykseyden merkki: Piispa Juha Pihkalan juhlakirja. Edited by Ari Hukari. Tampereen hiippakunnan vuosikirja 2007. Helsinki: Kirjapaja, 2006. Textbooks Harviainen, Tapani, and Raija Sollamo. Heprean tekstikirja ja sanasto. 2d ed. Helsinki: Yliopistopaino, 1976. Dunderberg, Ismo, Raija Sollamo, and Riitta Tuovinen. Lukion uskonto: Raamatun maailmat. Helsinki: Otava, 1994. Dunderberg, Ismo, Raija Sollamo, Eija Suokko, and Riitta Tuovinen. Lukion uskonto: Riitit, myytit ja Raamattu. Helsinki: Otava, 1997. Dunderberg, Ismo, Markku Heikkilä, Jaakko Heinimäki, Petri Järveläinen, Raija Sollamo, Eija Suokko, and Riitta Tuovinen. Lukion uskonnon käsikirja. Helsinki: Otava, 1998. ABBREVIATIONS AASF Annales Academiae scientiarum fennicae AASF B Annales Academiae scientiarum fennicae: Series B AB Anchor Bible ABD Anchor Bible Dictionary. Edited by D. N. Freedman. 6 vols. New York, 1992 AGJU Arbeiten zur Geschichte des antiken Judentums und des Urchristentums AIBI Association Internationale Bible et Informatique AJSR Association for Jewish Studies Review AJSL American Journal of Semitic Languages and Literature AnBib Analecta biblica ANRW Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms im Spiegel der neueren Forschung. Edited by H. Temporini and W. Haase. Berlin, 1972– ATD Das Alte Testament Deutsch ATDA Das Alte Testament Deutsch: Apokryphen ATSAT Arbeiten zu Text und Sprache im Alten Testament BA Biblical Archaeologist BBB Bulletin de bibliographie biblique BBR Bulletin for Biblical Research BDAG Bauer, W., F. W. Danker, W. F. Arndt, and F. W. Gingrich. Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3d ed. Chicago, 1999 BDB Brown, F., S. R. Driver, and C. A. Briggs. A Hebrew and English Lexicon of the Old Testament. Oxford, 1907 BETL Bibliotheca ephemeridum theologicarum lovaniensium BHS Biblia Hebraica Stuttgartensia. Edited by K. Elliger and W. Rudolph. Stuttgart, 1983 Bib Biblica BIOSCS Bulletin of the International Organization for Septuagint and Cognate Studies BJS Brown Judaic Studies BKAT Biblischer Kommentar, Altes Testament. Edited by N. Nothe and H. W. Wolff xxxiv BWANT BZAW CAD CahRB CBET CBQ CBQMS CCSG CCSL CSCO CSEL CSIC DBSup DCH DJD DJDJ DNP DSD EDSS EJ ER ETL EvT FAT FOTL FRLANT GJS GKC abbreviations Beiträge zur Wissenschaft vom Alten und Neuen Testament Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft The Assyrian Dictionary of the Oriental Institute of the University of Chicago. Chicago, 1956– Cahiers de la Revue biblique Contributions to biblical Exegesis and Theology Catholic Biblical Quarterly Catholic Biblical Quarterly Monograph Series Corpus Christianorum: Series graeca. Turnhout, 1977– Corpus Christianorum: Series latina. Turnhout, 1953– Corpus scriptorum christianorum orientalium. Edited by I. B. Chabot et al. Paris, 1903– Corpus scriptorum ecclesiasticorum latinorum Consejo Superior de Investigaciones Cientificas Dictionnaire de la bible: Supplément. Edited by L. Pirot and A. Robert. Paris, 1928– Dictionary of Classical Hebrew. Edited by D. J. A. Clines. Sheffield, 1993– Discoveries in the Judaean Desert Discoveries in the Judaean Desert of Jordan Der neue Pauly: Enzyklopädie der Antike. Edited by H. Cancik and H. Schneider. Stuttgart, 1996– Dead Sea Discoveries Encyclopedia of the Dead Sea Scrolls. Edited by Lawrence H. Schiffman and James C. VanderKam. 2 vols. New York, 2000 Encyclopaedia Judaica. 16 vols. Jerusalem, 1972 The Encyclopedia of Religion. Edited by M. Eliade. 16 vols. New York, 1987 Ephemerides theologicae lovanienses Evangelische Theologie Forschungen zum Alten Testament Forms of the Old Testament Literature Forschungen zur Religion und Literatur des Alten und Neuen Testaments Greek Jewish Scriptures Gesenius' Hebrew Grammar. Edited by E. Kautzsch. Translated by A. E. Cowley. 2d. ed. Oxford, 1910 abbreviations HALOT xxxv Koehler, L., W. Baumgartner, and J. J. Stamm, The Hebrew and Aramaic Lexicon of the Old Testament. Translated and edited under the supervision of M. E. J. Richardson. 4 vols. Leiden, 1994–1999 HAT Handbuch zum Alten Testament HBS Herders biblische Studien HeyJ Heythrop Journal HNT Handbuch zum Neuen Testament HO Handbuch der Orientalistik HSM Harvard Semitic Monographs HTR Harvard Theological Review HUCA Hebrew Union College Annual ICC International Critical Commentary IEJ Israel Exploration Journal IOSOT International Organization for the Study of the Old Testament JAOS Journal of the American Oriental Society JBL Journal of Biblical Literature JJS Journal of Jewish Studies JNSL Journal of Northwest Semitic Languages JQR Jewish Quarterly Review JSHRZ Jüdische Schriften aus hellentistisch-römischer Zeit JSJ Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Periods JSJSup Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Periods: Supplement Series JSNT Journal for the Study of the New Testament JSNTSup Journal for the Study of the New Testament: Supplement Series JSOT Journal for the Study of the Old Testament JSOTSup Journal for the Study of the Old Testament: Supplement Series JSP Journal for the study of the Pseudepigrapha JSPSup Journal for the Study of the Pseudepigrapha: Supplement Series JSS Journal of Semitic Studies JTS Journal of Theological Studies KAI Kanaanäische und aramäische Inschriften. H. Donner and W. Röllig. 2d ed. Wiesbaden, 1966–1969 xxxvi KAT KBL KEK LCL LD LDAB LEH LHB LSJ MSU NewDocs NEB NETS NICOT NovT NTD NTOA NTS OBO OEANE OLA ÖTKNT OTL OTS OtSt Qad QD RB REB RevQ abbreviations Kommentar zum Alten Testament Koehler, L., and W. Baumgartner, Lexicon in Veteris Testamenti libros. 2d ed. Leiden, 1958 Kritisch-exegetischer Kommentar über das Neue Testament (Meyer-Kommentar) Loeb Classical Library Lectio divina Leuven Database of Ancient Books Lust, Johan, Erik Eynikel, and Katrin Hauspie, Greek-English Lexicon of the Septuagint. Rrev. ed. Stuttgart, 2003 Library of Hebrew Bible Liddell, H. G., R. Scott, H. S. Jones, A Greek-English Lexicon. 9th ed. with revised supplement. Oxford, 1996 Mitteilungen des Septuaginta-Unternehmens New Documents Illustrating Early Christianity. Edited by G. H. R. Horsley and S. Llewelyn. North Ryde, N. S. W., 1981– New English Bible A New English Translation of the Septuagint and Other Greek Translations Traditionally Included Under that Title [NETS]. Ed. Albert Pietersma and Benjamin G. Wright; New York, 2007). New International Commentary on the Old Testament Novum Testamentum Das Neue Testament Deutsch Novum Testamentum et Orbis Antiquus New Testament Studies Orbis biblicus et orientalis The Oxford Encyclopedia of Archaeology in the Near East. Edited by E. M. Meyers. New York, 1997 Orientalia lovaniensia analecta Ökumenischer Taschenbuch-Kommentar zum Neuen Testament Old Testament Library Old Testament Studies Oudtestamentische Studiën Qadmoniot Quaestiones disputatae Revue biblique Revista eclesiástica brasileira Revue de Qumran abbreviations RHR SAAS SBAB SBL SBLCS SBLDS SBLSCS SBLSymS SBLTCS SDSSRL SHR SJOT SNTSMS STDJ StudOr SubBi SUNT TB TDNT TECC TEV ThWAT TLG TLZ TOB TRE TSAJ TUGAL TWNT xxxvii Revue de l'histoire des religions State Archives of Assyria Studies Stuttgarter biblische Aufsatzbände Society of Biblical Literature Society of Biblical Literature Commentary on the Septuagint Society of Biblical Literature Dissertation Series Society of Biblical Literature Septuagint and Cognate Studies Society of Biblical Literature Symposium Series Society of Biblical Literature Text-Critical Studies Studies in the Dead Sea Scrolls and Related Literature Studies in the History of Relgions (supplement to Numen) Scandinavian Journal of the Old Testament Society for New Testament Studies Monograph Series Studies on the Texts of the Desert of Judah Studia orientalia Subsidia biblica Studien zur Umwelt des Neuen Testaments Theologische Bücherei: Neudrucke und Berichte aus dem 20. Jahrhundert Theological Dictionary of the New Testament. Edited by G. Kittel and G. Friedrich. Translated by G. W. Bromiley. 10 vols. Grand Rapids, 1964–1976 Textos y estudios "Cardenal Cisneros" Today's English Version (= Good News Bible) Theologisches Wörterbuch zum Alten Testament. Edited by G. J. Botterweck and H. Ringgren. Stuttgart, 1970– Thesaurus linguae graecae: Canon of Greek Authors and Works. Edited by L. Verkowitz and K. A. Squitier. 3d ed. Oxford, 1990 Theologische Literaturzeitung Traduction Œcuménique de la Bible Theologische Realenzyklopädie. Edited by G. Krause and G. Müller. Berlin, 1977– Texte und Studien zum antiken Judentum Texte und Untersuchungen zur Geschichte der altchristlichen Literatur Theologische Wörterbuch zum Neuen Testament. Edited by G. Kittel and G. Friedrich. Stuttgart, 1932–1979 xxxviii TZ VC VT VTSup WBC WMANT WUNT ZAH ZAW ZBK AT ZNW abbreviations Theologische Zeitschrift Vigiliae christianae Vetus Testamentum Supplements to Vetus Testamentum Word Biblical Commentary Wissenschaftliche Monographien zum Alten und Neuen Testament Wissenschaftliche Untersuchungen zum Neuen Testament Zeitschrift für Althebräistik Zeitschrift für die alttestamentliche Wissenschaft Zürcher Bibelkommentare Altes Testament Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche PART ONE TRANSLATION AND INTERPRETATION THE RENDERINGS OF THE HEBREW PREPOSITION l IN PREDICATE EXPRESSIONS DENOTING TRANSITION AND BECOMING SOMETHING IN LXX GENESIS AND EXODUS Katri Tenhunen Introduction In this study, I will analyse a particular feature of translating the Hebrew preposition l in the lxx Genesis and Exodus, namely the renderings of the preposition l in predicate expressions with the following meanings: 'transition into a new role or state', 'goal, result', 'becoming something' and the like. l is the most common Hebrew preposition and has a variety of different functions (dative object of verbs, genitive, possession and belonging, temporal, local, modal cases). One usage of l on which the current study will focus here is the denotation of various kinds of 'purpose', that is, l is employed, e.g., to introduce transition into a new role, entering into a new state; aim, goal or result of an action; being or becoming in a function/capacity.1 The kinds of l cases discussed herein occur with verbs such as hyh, ˆtn, and hc[, but also with many other verbs and in nominal clauses and may concern both persons and things (e.g., take someone as wife, be as a sign). As Gesenius says, l is used "to introduce the result after verbs of making, forming, changing, appointing to something, esteeming as something; in short, in all those cases in which a second accusative may also be used".2 The use of l in such cases is probably derived from its basic local-directional meaning 1 The cases discussed in here are approximately the same as cases discussed in Ernst Jenni, Die Präposition Lamed, (vol. 3 of idem, Die hebräischen Präpositionen; Stuttgart: Kohlhammer, 2000), 33–45 under the title Lamed revaluationis (§§11–16). In the lexicon of D. J. A. Clines (DCH 4:481–82): l as, a. (so) as (to be), into; b. in the function/capacity of; c. hyh l be as, become; and 5. l of purpose, a. for (the purpose of ). In HALOT: 7. aim, purpose of an action, and 13. result or product of an action (508–9). In BDB (512): 4. Into (εἰς), of a transition into a new state or condition, or into a new character or office. I would like to point out here that the use of l with infinitivus constructus, often denoting a final meaning, has some similarities to the use of l with nouns denoting purpose, but I will not be studying infinitive construct cases in this article. 2 GKC 381 (§119t). 2 katri tenhunen 'to, towards', in which it was employed to express purpose or goal with verbs other than verbs of motion.3 The lxx renderings of Hebrew l in these kinds of cases are various. First of all, we may distinguish two main groups of renderings: (I) literal renderings using a Greek preposition as an equivalent of the Hebrew l, which are most often εἰς + accusative, rarely ἐν + dative, and some sporadically occurring prepositions; and (II) renderings without a direct equivalent for the preposition l, where the clause is rendered idiomatically as a unit and the rendering used for l + noun depends upon the verb and its rendering. Here we have two different groups: (IIa) the rendering of l hyh is usually γίνεσθαι or εἶναι + predicate nominative,4 whereas (IIb) in connection with those verbs that take a double accusative in Greek, such as 'to make something as/ into something' the rendering of l + noun is accusative.5 In the latter group (IIb) nominative renderings are not possible in Greek;6 in the former (IIa), accusative is possible in the rendering of l hyh only in the accusativus cum infinitivo construct. Neither nominative nor accusative is strictly speaking a rendering of the preposition l, but rather a rendering of the predicate to which l is connected. Besides nominative and 3 This is the explanation offered by most Hebrew grammars. For a different view see Ernst Jenni, "Subjektive und objektive Klassifikation im althebräischen Nominalsatz," TZ 55 (1999):103–11; and Die Präposition Lamed, 27–28. According to Jenni the basic meaning of l is not local/directional, but expressing relation between two entities that remain distinct (whereas b expresses relation between two entities presenting them as identical). l with predicative according to him expresses a change of role, a reclassification, which is not an objective change (becoming something) but rather a subjective 're-valuation' of the relation between role-bearer and role. 4 Raphael Kühner, Ausführliche Grammatik der Griechischen Sprache II:1. (3d ed.; ed. Bernhard Gerth; Hannover/Leipzig: Hahnsche Buchhandlung, 1898), 44 (§356). 5 Robert Helbing, Die Kasussyntax der Verba bei den Septuaginta: Ein Beitrag zur Hebraismenfrage und zur Syntax der Κοινή (Göttingen: Vandenhoeck & Ruprecht, 1928), 51–65; Kühner-Gerth, Grammatik, 318 (§411); Edwin Mayser, Grammatik der griechischen Papyri aus der Ptolemäerzeit. II:2. (Berlin: de Gruyter, 1934), 320–21 (§102); James Hope Moulton and Nigel Turner, Syntax (vol. 3 of A Grammar of New Testament Greek; ed. Nigel Turner; Edinburgh: T&T Clark, 1963), 246; Friedrich Blass and Albert Debrunner, Grammatik des neutestamentlichen Griechisch (ed. Friedrich Rehkopf; 15th ed.; Göttingen: Vandenhoeck & Ruprecht, 1979), 128 (§157). 6 Nominative might, in theory, come into question in cases where the Greek verb normally constructed with accusative is in the passive and has only one object, but such cases don't really occur in my material (Gen 30:30 with a passive verb is rendered using εἰς). When a Greek active clause with a verb that takes two accusatives goes over into the passive, the direct object of such a verb will be in the nominative, whereas the second object would be in the accusative. the renderings of the hebrew preposition l 3 accusative, some other free renderings such as infinitives, finite verbs, and the particle ὡς are used on occasion to render l + noun. The literal renderings where the Hebrew preposition l is rendered by a Greek preposition occur both as renderings of l hyh and as renderings of l predicates with other verbs. Especially in the renderings of hyh l, the proper idiomatic expression in Greek would use the predicate without a preposition. There are, however, instances of prepositional structures—εἰς + accusative or sometimes ἐν + dative—in Greek texts instead of predicate accusative and possibly in some cases also instead of predicate nominative.7 Such usage (εἰς + accusative) is more common in the texts 'under Semitic influence' than in other Greek texts.8 If the lxx translators wished to translate the elements of their source text by using the same number of elements in the target language and did not find it suitable to use a mere accusative or nominative to render the Hebrew l + noun, then the Greek εἰς, which denotes direction to, towards, was a natural choice. It is a quite literal equivalent for Hebrew l in cases expressing purpose and corresponds to many meanings of l. The use of εἰς instead of predicate accusative or nominative is common in the Septuagint because εἰς is the easiest rendering of l in cases of transition or purpose. There are 92 cases of l denoting transition and purpose in Genesis.9 Of the 92 cases, 56 (61%) are rendered by εἰς + accusative, 1810 (20%) by Greek accusative without preposition, 9 (10%) by Greek nominative without preposition, 3 by ἐν + dative, 2 ὡς, 1 infinitive, 1 εἰς τό + infinitive, 1 ἐπί11 and 1 free rendering. In Exodus there are 66 cases, of which 25 (38%) are rendered by Greek nominative, 1512 (23%) by accusative, 20 (30%) by εἰς + accusative,13 2 ἐν + dative, 2 infinitive, 7 Helbing, Kasussyntax, 60–65; Mayser, Grammatik der griechischen Papyri II:2, 362–67 (§110) (but very few cases with γίνεσθαι or εἶναι). 8 Moulton and Turner, Syntax, 247, 253; Blass and Debrunner, Grammatik des neutestamentlichen Griechisch, 120 (§145), 129 (§157). 9 The material studied for this article is part of my dissertation on the renderings of the preposition l in the Septuagint Pentateuch. 10 Including Gen 29:24, where l is lacking in the mt but the reading of some manuscripts, versions and the lxx Vorlage hjpשׁl is to be preferred. Also included with caution Gen 45:7 hfylpl, κατάλειψιν, where the lxx Vorlage possibly did not read l and other interpretations of the meaning than a purpose case are well possible. 11 Gen 31:52 h[rl, ἐπὶ κακίᾳ. 12 Exod 2:21 has an accusative γυναῖκα obviously corresponding to a hval in the lxx Vorlage, but this is lacking in the mt and thus not calculated here. 13 Including Exod 28:2 and 28:40 the rendering of traptlw dwbkl, εἰς τιμὴν καὶ δόξαν, where the preposition εἰς is not repeated before the second element of the 4 katri tenhunen 1 ἐπί,14 and 1 κατά + accusative.15 In what follows, I shall give some examples of and compare the cases in Genesis and Exodus by first dividing the material into l hyh cases and cases with other verbs. I will start with renderings that take prepositions (εἰς + accusative and others) then subsequently nominative, accusative, and other renderings. εἰς + Accusative εἰς is often used in the Septuagint as the rendering of l in cases denoting transition and becoming. The frequent occurrence of εἰς + accusative in such predicate cases is a Hebraistic feature, although in many singular cases εἰς is a suitable rendering. The renderings with εἰς + accusative are used in the lxx both instead of predicate nominative (the renderings of l hyh) and instead of double accusative (verbs other than hyh). εἰς + accusative is clearly the most common rendering of the transitive l in Genesis, occurring 56 times, 25 of which in the renderings of l hyh and 1 in the rendering of a nominal clause without hyh. In Exodus, there are 20 εἰς + accusative renderings, of which 6 are renderings of l hyh. Renderings of l hyh Robert Helbing studied the frequent use of εἰς in the lxx before the predicate noun with γίνεσθαι and εἶναι corresponding to l hyh. According to Helbing, many cases of γίνεσθαι εἰς, which assume the meaning 'to become' (werden zu, e.g., Gen 2:7 hyj vpnl μdah yhyw, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν), were understandable to the Greek-speaking reader because this use occurs in Greek texts. γίνεσθαι εἰς and εἶναι εἰς taking on the meaning 'dienen zu' (e.g., Gen 31:44 d[l hyhw, καὶ ἔσται εἰς μαρτύριον) also occur in Greek texts outside the Septuagint. Nevertheless, γίνεσθαι εἰς and εἶναι εἰς, as they come to mean 'to be/become/belong for someone as something' (such as Gen 20:12 hval ylAyhtw, ἐγενήθη δέ μοι εἰς γυναῖκα, Exod 2:10 ˆbl hlAyhyw, expression, but both words are counted as εἰς cases in each occurrence. Also in Exod 13:16 καὶ ἔσται εἰς σημεῖον . . . καὶ ἀσάλευτον . . . both words are counted as εἰς cases although the preposition is not repeated before ἀσάλευτον. 14 Exod 23:2 t[rl, ἐπὶ κακίᾳ. 15 Exod 29:17 in the rendering of wyjtnl jtn, 'to cut into pieces', κατὰ μέλη. the renderings of the hebrew preposition l 5 καὶ ἐγενήθη αὐτῇ εἰς υἱόν), are Hebraisms.16 The last two examples, Gen 20:12 and Exod 2:10 are the most clearly Hebraistic renderings in my material. Let us see some examples of l hyh cases meaning 'becoming something'. There are several cases meaning 'becoming a people': Gen 18:18 lwdg ywgl hyhy wyh μhrbaw, Αβρααμ δὲ γινόμενος ἔσται εἰς ἔθνος μέγα; Gen 48:19 μ[l Ahyhy, ἔσται εἰς λαόν, Gen 17:16 μywgl htyhw, καὶ ἔσται εἰς ἔθνη. At least according to Helbing, these cases would be understandable Greek, but Gen 28:3 μym[ lhql tyyhw, καὶ ἔσῃ εἰς συναγωγὰς ἐθνῶν 'and you shall become gatherings of nations' is perhaps not so clear. As for other examples of becoming I can mention 'one flesh' in Gen 2:24 dja rcbl wyhw, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 'flood' in Gen 9:15 rcbAlk tjvl lwbml μymh dw[ hyhyAalw, καὶ οὐκ ἔσται ἔτι τὸ ὕδωρ εἰς κατακλυσμὸν ὥστε ἐξαλεῖψαι πᾶσαν σάρκα; 'salvation' in Exod 15:2 h[wvyl ylAyhyw hy trmzw yz[, βοηθὸς καὶ σκεπαστὴς ἐγένετό μοι εἰς σωτηρίαν. Here we notice examples in which εἰς is used to render l expressions denoting division into something, and increasing into an amount (a multitude):17 Gen 32:11 twnjm ynvl ytyyh ht[w, νυνὶ δὲ γέγονα εἰς δύο παρεμβολάς Gen 24:60 hbbr yplal yyh, γίνου εἰς χιλιάδας μυριάδων In Gen 28:21, μyhlal yl hwhy hyh is rendered by ἔσται μοι κύριος εἰς θεόν. Usually μyhlal hyh is rendered by the nominative εἶναι θεός; the rendering εἶναι εἰς θεόν does not occur elsewhere in the Pentateuch, but there are some occurrences in other books of the Old Testament. Examples of cases that denote serving as something: 'be a witness' εἶναι εἰς μαρτύριον in Gen 21:30 (hd[l hyh) and 31:44 (d[l hyh); 'be as an everlasting covenant' (μlw[ tyrbl hyh, εἶναι εἰς διαθήκην αἰώνιον) in Gen 17:13; twal hyh, 'be as a sign' rendered by εἶναι εἰς σημεῖον occurs in Gen 9:13 (tyrb twal, εἰς σημεῖον διαθήκης); in the plural with Helbing, Kasussyntax, 64–65; Frederick Conybeare and St. George Stock, A Grammar of Septuagint Greek (repr., Grand Rapids, Mich.: Zondervan, 1980), §90c: "The use of εἰς with the accusative after εἶναι and γενέσθαι as practically equivalent to the nominative may safely be regarded as a Hebraism." Antonius Jannaris (An Historical Greek Grammar Chiefly of the Attic Dialect [repr., Hildesheim: Georg Olms, 1968], §1552) calls the use of εἰς before the predicate of a substantive "a distinctly foreign element" and a Hebraism. 17 Cf. also Gen 2:10 μyvar h[bral hyhw drpy . . . rhn, ποταμὸς . . . ἀφορίζεται εἰς τέσσαρας ἀρχάς, in which an equivalent for hyhw is lacking in the lxx. 16 6 katri tenhunen some other l instances in Gen 1:14 ttal wyhw . . . μymvh [yqrb tram yhy μynvw μymyl w μyd[wml w, γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ . . . καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτούς; and in Exod 13:16 ˚yny[ ˆyb tpfwfl w h kdyAl[ twal hyhw, καὶ ἔσται εἰς σημεῖον ἐπὶ τῆς χειρός σου καὶ ἀσάλευτον πρὸ ὀφθαλμῶν σου. The first l case in this verse is rendered by εἰς + accusative but εἰς is not repeated before the adjective ἀσάλευτον 'immovable' which renders tpfwfl, 'as bands'. Verbs other than hyh In Genesis there are 30 and in Exodus 14 renderings of l with εἰς + accusative in cases with verbs other than l hyh, where εἰς is used instead of a double accusative. These cases are various. One main group to be distinguished is verbs of making, e.g., in cases such as 'I will make you a great nation', Gen 12:2 lwdg ywgl ˚c[aw, καὶ ποιήσω σε εἰς ἔθνος μέγα (also Exod 32:10). The same kinds of cases with the verb μyc rendered by ποιεῖν εἰς + accusative are Gen 21:13 (mt has only ywgl, not lwdg, but the translator has used the usual rendering εἰς ἔθνος μέγα), 21:18, and 46:3. Gen 17:20 with the verb ˆtn, which is rendered διδόναι . . . εἰς ἔθνος μέγα (here a better rendering would have been to use, for example, ποιεῖν as the equivalent of ˆtn). Other expressions of peoples/nations with the verb ˆtn are Gen 17:6 ˚yttnw μywgl, καὶ θήσω σε εἰς ἔθνη, 'and I will make nations of you' and Gen 48:4 μym[ lhql ˚yttnw, καὶ ποιήσω σε εἰς συναγωγὰς ἐθνῶν. Some other examples of making, where l denotes establishing as (so as to be in a function) are: 'establishing as an everlasting covenant' μlw[ tyrbl μyqh, ἵστημι εἰς διαθήκην αἰώνιον in Gen 17:7 and 17:19; 'establishing as a law' in Gen 47:26 qjl πswy hta μcyw, καὶ ἔθετο αὐτοῖς Ιωσηφ εἰς πρόσταγμα. We can find examples of εἰς used in cases that denote entering into a new state or role, but the same kinds of cases are also often rendered without preposition. E.g., hval, 'as wife' instances are usually rendered by accusative γυναῖκα, but εἰς γυναῖκα occurs too: hval jql, λαμβάνειν εἰς γυναῖκα in Gen 12:19, 34:4, and Exod 6:20; and ˆtn hval, διδόναι εἰς γυναῖκα in Gen 34:12. One case with hyh, Gen 20:12, we have mentioned already. The use of εἰς in such cases, especially with hyh, is a Hebraism. With other verbs as well, accusative renderings are better Greek, although, e.g., λαμβάνειν εἰς γυναῖκα sometimes occurs the renderings of the hebrew preposition l 7 in original Greek texts.18 One case of hval in Genesis assumes another meaning, 'to build into a woman' in Gen 2:22: [lxhAta μyhla hwhy ˆbyw hval μdahAˆm jqlArva, καὶ ᾠκοδόμησεν κύριος ὁ θεὸς τὴν πλευράν ἣν ἔλαβεν ἀπὸ τοῦ Αδαμ εἰς γυναῖκα. Other cases that denote entering into a new state rendered by εἰς + accusative are 'as slaves', Gen 43:18 μydb[l jql, λαμβάνειν εἰς παῖδας and Gen 47:21, where the reading of the Septuagint Vorlage and the Samaritan Pentateuch, μydb[l wta dyb[h, is to be preferred to the reading of the mt 'he moved them into the cities': ryb[h μ[hAtaw μyr[l wta, καὶ τὸν λαὸν κατεδουλώσατο αὐτῷ εἰς παῖδας. Cases denoting division into something (in which the use of the preposition εἰς is necessary) and growing into a multitude are Gen 48:16 brl wgdyw, καὶ πληθυνθείησαν εἰς πλῆθος πολύ (cf. also 30:30), Gen 32:8 twnjm ynvl . . . ≈jyw, καὶ διεῖλεν . . . εἰς δύο παρεμβολάς. εἰς occurs three times in Exodus as a rendering of the verb l ˚ph 'to turn into something', μdl ˚ph in Exod 7:17 and 7:20 is rendered by μεταβάλλειν εἰς αἷμα, and 7:15 vjnl ˚phnArva hfmhw, καὶ τὴν ῥάβδον τὴν στραφεῖσαν εἰς ὄφιν. Lastly, there are various examples of cases which denote serving as something, e.g., Gen 23:9 and 23:20 buying land 'as a possession for a burying place' rbqAtzjal. The Greek rendering is εἰς κτῆσιν μνημείου in 23:9 and εἰς κτῆσιν τάφου in 23:20.19 Gen 23:17–18 is a similar case but has only the word 'property' hnqml rendered by εἰς κτῆσιν. There is also one case of μlw[ tzjal ˆtn in Gen 17:8 rendered by διδόναι . . . εἰς κατάσχεσιν αἰώνιον. Four of the εἰς cases in Exodus are renderings of trmvml, 'to be kept' rendered by εἰς ἀποθήκην in Exod 16:23 and 16:32 and by εἰς διατήρησιν in 16:33 and 16:34: Exod 16:23 rqbhAd[ trmvml μkl wjynh πd[hAlk taw, καὶ πᾶν τὸ πλεονάζον καταλίπετε αὐτὸ εἰς ἀποθήκην εἰς τὸ πρωί. There are 4 cases of hl[l, 'as sacrifice' in Genesis, in the story of the sacrifice of Isaac (Gen 22:2, 7, 8, 13), rendered by εἰς ὁλοκάρπωσιν, e.g., Gen 22:8 hl[l hch wlAhary μyhla, ὁ θεὸς ὄψεται ἑαυτῷ πρόβατον εἰς ὁλοκάρπωσιν. In Exod 29:25 sacrifice 'for a pleasing odour' jwjyn jyrl 18 19 See more examples in Helbing, Kasussyntax, 62. Cf. Gen 49:30 and 50:13 where ἐν is used in renderings of the same idiom. 8 katri tenhunen is rendered by εἰς ὀσμὴν εὐωδίας.20 Denoting purpose in a figurative sense, the idiom 'for glory and for beauty' appears in Exod 28:40 and Exod 28:2: traptlw dwbkl ˚yja ˆrhal vdqAydgb tyc[w, καὶ ποιήσεις στολὴν ἁγίαν Ααρων τῷ ἀδελφῷ σου εἰς τιμὴν καὶ δόξαν. The Hebrew verbal nouns rendered by εἰς + noun are a special group, in that they are close to the meaning and function of the l + infinitive construct cases. According to Soisalon-Soininen, verbal nouns should be understood as infinitives and handled together with them.21 Sometimes verbal nouns are rendered using infinitives, but there are some examples rendered by εἰς + accusative: Gen 1:15 μymvh [yqrb trwaml wyhw, καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ Gen 1:16 μwyh tlvmml ldgh rwamhAta μyldgh tramh ynvAta μyhla c[yw hlylh tlvmml ˆfqh rwamhAtaw, καὶ ἐποίησεν ὁ θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός εἰς βρῶσιν, 'for food' occurs as the equivalent of hlkal in Gen 1:29, 30; and 9:3; and as the equivalent of the infinitive construct lkal in Gen 47:24 (which also has one l + noun case expressing purpose, 'as seed', [rzl, εἰς σπέρμα). ἐν + Dative ἐν + dative occurs sometimes in Greek in certain constructions that are used in the place of a predicate nominative or a second accusative object.22 εἰς + accusative is the more common usage in this function. 20 In the lxx Leviticus and Numbers εἱς + accusative is almost without exception used to render the various l + noun cases denoting purpose 'as sacrifice' that are especially frequent in these two books. 21 Ilmari Soisalon-Soininen, Die Infinitive in der Septuaginta (AASF B 132, 1; Helsinki: Suomalainen Tiedeakatemia, 1965), 121–22. I have not included the l + infinitive construct cases in the primary material of my dissertation because these were studied by Soisalon-Soininen, but the cases of l + verbal nouns are included in my material because they form a kind of middle group between infinitives and l + noun cases. 22 Kühner-Gerth, Grammatik, §431; Robert Helbing, Die Präpositionen bei Herodot und andern Historikern (Beiträge zur historischen Syntax der griechischen Sprache von M.v. Schanz, Heft 16; Würzburg: A. Stubers Verlag, 1904), 52–53; Helbing, Kasussyntax, 52; Conrad Roßberg, De Praepositionum Graecarum in Chartis Aegyptiis Ptolemaeorum Aetatis usu. (Diss. Ienae, 1909), 28. the renderings of the hebrew preposition l 9 The use of both εἰς and ἐν in quite similar cases may be due to the alleged 'exchange' of ἐν and εἰς in the Koine, or rather due to different understandings of 'Richtung' and 'Ruhelage', purpose aimed at or already achieved.23 Most of the renderings with ἐν seem to occur in cases of possession, property or portion. There are three renderings of the transitive l by ἐν in Genesis and two in Exodus. Gen 49:30 and 50:13 have ἐν in the expression 'as possession for a burial place': Gen 49:30 rbqAtzjal ytjh ˆrp[ tam hdchAta μhrba hnq rva, ὃ ἐκτήσατο Αβρααμ τὸ σπήλαιον παρὰ Εφρων τοῦ Χετταίου ἐν κτήσει μνημείου The third ἐν case in Genesis, 17:11, is an interesting twal case where ἐν σημείῳ occurs instead of the more common rendering εἰς σημεῖον. According to Wevers, ἐν here expresses state or position, thus "shall exist in the capacity of a sign":24 Gen 17:11 μkynybw ynyb tyrb twal hyhw μktlr[ rcb ta μtlmnw, καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν καὶ ἔσται ἐν σημείῳ διαθήκης ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν Exod 12:13 is another 'as a sign' case: μytbh l[ tal μkl μdh hyhw μv μta rva, καὶ ἔσται τὸ αἷμα ὑμῖν ἐν σημείῳ ἐπὶ τῶν οἰκιῶν ἐν αἷς ὑμεῖς ἐστε ἐκεῖ. The other case, Exod 29:26, means 'as a portion': hyhw hnml ˚l, καὶ ἔσται σοι ἐν μερίδι. Nominative Renderings The predicate nominative is used only to render l hyh cases, the verb hyh being rendered in Greek as εἶναι or γίνεσθαι. There are 9 cases with nominative renderings in Genesis and 25 in Exodus, nominative being the most frequent rendering of l in our material in Exodus. 23 For the phenomenon of ἐν occurring where εἰς could be expected, see Ilmari Soisalon-Soininen, "ἐν für εἰς in der Septuaginta," in Studien zur Septuaginta-Syntax (eds. Anneli Aejmelaeus and Raija Sollamo; AASF B 237; Helsinki: Suomalainen Tiedeakatemia, 1987), 131–40; repr. from VT 32 (1982). Soisalon-Soininen studies mainly local cases and the verbs of motion. He separates the actual exchange of meaning of ἐν and εἰς from the different understanding of certain verbs expressing Ruhelage or Richtung. According to Soisalon-Soininen the exchange of meaning of ἐν and εἰς does not yet really exist in the lxx or in the Ptolemaic papyri but is later. See also Mayser, Grammatik der griechischen Papyri II:2, 371 (§111). 24 John William Wevers, Notes on the Greek Text of Genesis (SBLSCS 35; Atlanta, Ga.: Scholars Press, 1993), 234. 10 katri tenhunen Nominative renderings are used in cases that denote entering into new family relations and roles, such as the father of a multitude of nations in Gen 17:4 μywg ˆwmh bal tyyhw, καὶ ἔσῃ πατὴρ πλήθους ἐθνῶν; wife in Gen 24:67 hval wlAyhtw, καὶ ἐγένετο αὐτοῦ γυνή; slave/servant in Gen 44:9 μydb[l yndal hyhn wnjnaAμgw, καὶ ἡμεῖς δὲ ἐσόμεθα παῖδες τῷ κυρίῳ ἡμῶν (cf. also 50:18). In Gen 49:15 we find a theological or interpretative rendering where the Hebrew 'He became a tributary servant' is rendered in Greek 'He became a farmer': db[Asml yhyw, καὶ ἐγενήθη ἀνὴρ γεωργός.25 μyhlal hyh, 'to be God' is rendered by εἶναι θεός in Gen 17:7, 17:8; Exod 6:7 and 29:45, e.g., Gen 17:8 μyhlal μhl ytyyhw, καὶ ἔσομαι αὐτοῖς θεός. Exod 4:16 has a special rendering for μyhlal hyh. In this case μyhlal does not refer to the Lord God but Aaron shall be to Moses as his mouth and Moses as God to Aaron. The lxx has an interpretative translation since a simple rendering by θεός would not have been suitable: according to the lxx, Moses shall be to Aaron 'in things pertaining to God', 'the relations with God'. τὰ πρὸς τὸν θεόν is used also in Exod 18:19 as the equivalent of μyhlah lwm. Exod 4:16 μyhlal wlAhyht htaw hpl ˚lAhyhy awh hyhw, καὶ αὐτὸς ἔσται σου στόμα σὺ δὲ αὐτῷ ἔσῃ τὰ πρὸς τὸν θεόν Examples of cases that figuratively denote entering a new role are Exod 10:17 where vqwml hyh, 'to be a snare' is rendered by nominative εἶναι σκῶλον. The same expression is rendered by γίνεσθαι πρόσκομμα in 34:12 and εἶναι πρόσκομμα in 23:33.26 Another main group of cases where nominative rendering is employed includes cases that express change or transformation into something. In Exodus, most nominative renderings occur in the story of the signs and miracles that Moses and Aaron worked: such renderings of yhyw l, 'it became a . . .' by γίνεσθαι + predicate nominative are: Exod 4:3 with vjnl, ὄφις; 4:4 hfml, ῥάβδος; 7:10 ˆyntl, δράκων; and 7:12 in 25 Cf. Suzanne Daniel, Recherches sur le vocabulaire du culte dans la Septante (Paris: Klincksieck, 1966), 60–61. According to Daniel, the traditional exegesis refused to interpret the Hebrew text literally and see one of the tribes of Israel (Issachar) being a tributary servant/servant at forced labour. In the Targums, Issachar is the one to whom tribute is paid. The lxx translation sees in the people of Issachar "des paysans prospères, casaniers, et préoccupés surtout de leurs champs". 26 In Exod 23:33 vqwml ˚l hyhyAyk, οὗτοι ἔσονταί σοι πρόσκομμα has in the mt a third person singular form which is difficult in its context. In the lxx the plural pronoun οὗτοι is clarifying and refers to the Canaanite peoples that will be the occasion for stumbling. the renderings of the hebrew preposition l 11 plural μnyntl, δράκοντες. Renderings by εἶναι + nominative are: Exod 4:9 μdl, αἷμα; 7:9 ˆyntl, δράκων; and 8:12 μnkl, σκνῖφες. Exod 9:9 also demonstrates this kind of case; there, the first l instance is rendered by γίνεσθαι + predicate nominative and the second by εἶναι + nominative. Exod 4:3 vjnl yhyw hxra whkylvyw, καὶ ἔρριψεν αὐτὴν ἐπὶ τὴν γῆν καὶ ἐγένετο ὄφις Exod 9:9 ˆyjvl hmhbhAl[w μdahAl[ hyhw μyrxm ≈raAlk l[ qbal hyhw, καὶ γενηθήτω κονιορτὸς ἐπὶ πᾶσαν τὴν γῆν Αἰγύπτου καὶ ἔσται ἐπὶ τοὺς ἀνθρώπους καὶ ἐπὶ τὰ τετράποδα ἕλκη Next let us examine a few cases of 'being or serving as something, being in the capacity of something'. Typical examples are cases such as 'it shall be to them a perpetual ordinance'; 'it shall be to you as a sign'; 'it will be to you a memorial ', e.g.: Exod 29:28 μlw[Aqjl wynblw ˆrhal hyhw, καὶ ἔσται Ααρων καὶ τοῖς υἱοῖς αὐτοῦ νόμιμον αἰώνιον Exod 13:9 ˚yny[ ˆyb ˆwrkzl w ˚dyAl[ twal ˚l hyhw, καὶ ἔσται σοι σημεῖον ἐπὶ τῆς χειρός σου καὶ μνημόσυνον πρὸ ὀφθαλμῶν σου ˆwrkzl hyh, εἶναι μνημόσυνον occurs also in Exod 12:14 and 30:16. The nominative is also used to express 'use as something'. Such examples are Exod 30:4 'as places for staves' tacl μydbl μytbl hyhw hmhb wta, καὶ ἔσονται ψαλίδες ταῖς σκυτάλαις ὥστε αἴρειν αὐτὸ ἐν αὐταῖς and Gen 11:3 (also a case in which a different rendering is used for the same kind of l + noun cases in a close context). Here the nominative rendering occurs after another l case that is rendered by εἰς + accusative. Gen 11:3 rmjl μhl hyh rmjhw ˆbal hnblh μhl yhtw, καὶ ἐγένετο αὐτοῖς ἡ πλίνθος εἰς λίθον καὶ ἄσφαλτος ἦν αὐτοῖς ὁ πηλός One case of 'becoming a people' is rendered using the nominative: Exod 9:24 ywgl htyh zam μyrxm ≈raAlkb, ἐν Αἰγύπτῳ ἀφ' οὗ γεγένηται ἐπ' αὐτῆς ἔθνος. The Hebrew text reads: '. . . in all the land of Egypt since it became a nation'; while the lxx: '. . . in Egypt, from the time there was a nation upon it'. In the mt, μyrxm means the people, but the lxx rendering changes this with the clarifying addition ἐπ' αὐτῆς, so that the Greek Αἴγυπτος refers to the land. Since ἔθνος then becomes the 12 katri tenhunen subject of the clause, the sense of 'becoming a people' is not present, rather 'there was a people upon Egypt'.27 There are also some cases where the Greek rendering in the nominative is not a noun, but rather another kind of word, whereby the grammatical category has been changed, using participles and verbal adjectives as renderings of nouns. In two cases, l + noun has been rendered by a passive perfect participle; a participle of φυλάσσειν is used in Gen 41:36 as the equivalent of ˆwdqpl 'something left in trust, kept in reserve': ≈ral ˆwdqpl lkah hyhw, καὶ ἔσται τὰ βρώματα πεφυλαγμένα τῇ γῇ. In Exod 12:6, a participle of διατηριν is used to render a case of trmvml, 'to be kept': trmvml μkl hyhw, καὶ ἔσται ὑμῖν διατετηρημένον. In Exod 28:38 ˆwxrl, 'to be acceptable' is rendered by the nominative verbal adjective δεκτόν. Accusative Renderings The accusative can occur in renderings of l hyh only in the accusativus cum infinitivo construct, where the accusative is not due to the preposition l, but instead to the Greek idiomatic construction of the whole clause. There are two cases of accusativus cum infinitivo in the renderings of the transitive l in Genesis: Gen 38:15 with the verb bvj and 34:22 with the verb hyh. Gen 38:15 hnwzl hbvjyw hdwhy haryw, καὶ ἰδὼν αὐτὴν Ιουδας ἔδοξεν αὐτὴν πόρνην εἶναι Gen 34:22 dja μ[l twyhl wnta tbvl μyvnah wnl wtay tazbA˚a, μόνον ἐν τούτῳ ὁμοιωθήσονται ἡμῖν οἱ ἄνθρωποι τοῦ κατοικεῖν μεθ' ἡμῶν ὥστε εἶναι λαὸν ἒνα The rest of the accusative renderings are renderings of verbs that are constructed with a double accusative in Greek, such as hc[, ποιεῖν; ˆtn, διδόναι; and jql, λαμβάνειν. In Genesis, the majority of the renderings of transitive l by the accusative (10 cases) are cases of giving or taking (someone for somebody) as wife, hval. Cases with the verb ˆtn, rendering being διδόναι . . . γυναῖκα are Gen 16:3; 29:28; 30:4, 9; 34:8; 38:14 and 41:45. Cases with the verb jql, rendered by λαμβάνειν . . . γυναῖκα are Gen 25:20, 28:9, 34:21 (in plural μyvnl/γυναῖκας). Also in Exodus there are three renderings of hval by the accusative γυναῖκα, Exod 27 Cf. Wevers, Notes on the Greek Text of Exodus, 137. the renderings of the hebrew preposition l 13 6:23 and 6:25 with jql, λαμβάνειν, and 22:15 with rhm rendered by φερνίζειν, 'to pay the bridal price'. Gen 29:28 hval wl wtb ljrAta wlAˆtyw, καὶ ἔδωκεν αὐτῷ Λαβαν Ραχηλ τὴν θυγατέρα αὐτοῦ αὐτῷ γυναῖκα One case of God taking Israel as his people is rendered using the accusative in Exod 6:7: μ[l yl μkta ytjqlw, καὶ λήμψομαι ἐμαυτῷ ὑμᾶς λαὸν ἐμοὶ. Other cases of entering a new state or role are those related to slaves and masters, like Gen 29:2428 and 29:29 hjpvl ˆtn, rendered by διδόναι . . . παιδίσκην; Gen 27:37 μydb[l ˆtn, rendered by ποιεῖν . . . οἰκέτας; Exod 21:7 selling one's daughter to be a slave Aykw hmal wtbAta vya rkmy, ἐὰν δέ τις ἀποδῶται τὴν ἑαυτοῦ θυγατέρα οἰκέτιν. In Gen 45:8 and 45:9 we find cases of 'making someone lord over something'.29 An interesting case is also Exod 2:14 vyal ˚mc ym wnyl[ fpvw rc, τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ' ἡμῶν.30 Gen 27:37 μydb[l wl yttn wyjaAlkAtaw ˚l wytmc rybg ˆh, εἰ κύριον αὐτὸν ἐποίησά σου καὶ πάντας τοὺς ἀδελφοὺς αὐτοῦ ἐποίησα αὐτοῦ οἰκέτας The predicate rybg without l is already rendered by accusative κύριον, and then the latter predicate case μydb[l is also rendered by the accusative. Accusative renderings occur in cases of order, law, and memorial: Exod 12:24 μlw[Ad[ ˚ynblw ˚lAqjl hzh rbdhAta μtrmvw, καὶ φυλάξεσθε τὸ ῥῆμα τοῦτο νόμιμον σεαυτῷ καὶ τοῖς υἱοῖς σου ἕως αἰῶνος 28 In Gen 29:24 l is lacking in the mt, but it should be corrected according to some manuscripts to read hjpvl. 29 In 45:8 there is a case of ὡς + accusative before the one rendered by an accusative. 30 Most modern translations understand rc vyal μc as the Septuagint translation does, "made you a ruler or a judge over us" (RSV). Mitchell Dahood ("Vocative lamedh in Exodus 2,14 und Merismus in 34,21," Bib 62 [1981]: 413–14) presents a quite unlikely interpretation of a vocative l occurring in this case. In my opinion, the existence of the alleged vocative meaning of l has not been sufficiently proved. According to Dahood, vyal has tended to disappear from Bible translations of Exod 2:14 since the lxx translation, while the real meaning of Hebrew vyal would be vocative and even expressing sarcasm 'Who appointed you, O mortal, prince and judge over us?' For such an interpretation there is no support at all, especially because l is frequently used to express transition into a new role in the same kind of cases. In fact, the lxx rendering ἄρχοντα is an idiomatical rendering of rc vyal (cf. Wevers, Notes on the Greek Text of Exodus, 18). 14 katri tenhunen Exod 28:12 ˆrkzl wyptk ytvAl[ hwhy ynpl μtwmvAta ˆrha acnw, καὶ ἀναλήμψεται Ααρων τὰ ὀνόματα τῶν υἱῶν Ισραηλ ἔναντι κυρίου ἐπὶ τῶν δύο ὤμων αὐτοῦ μνημόσυνον περὶ αὐτῶν Accusative renderings used with adjectives: Exod 14:21 hbrjl μyhAta μcyw, καὶ ἐποίησεν τὴν θάλασσαν ξηράν Other Renderings As a comparative particle, ὡς may also be used with predicates, both accusative and nominative. ὡς is, however, rare as a rendering of l. It occurs in my material from the Pentateuch only twice in Genesis: once in Gen 34:16 with a nominative and another time in Gen 45:8 with an accusative. In these two cases, ὡς is comparative (as, like), comparable to ὡς as the equivalent of k. The Greek in Gen 45:8 denotes similarity 'as the father of the Pharaoh'. Gen 34:16 could, in fact, be a case where, analogous to the k expression of identity, ὡς denotes identity, not similarity: 'we will be one people'. This does not, however, imply that the Hebrew l in either of these cases would mean identity or similarity, rather the use of ὡς denotes a meaning that was not present in the Hebrew text.31 Gen 34:16 dja μ[l wnyyhw, καὶ ἐσόμεθα ὡς γένος ἕν Gen 45:8 μyrxm ≈raAlkb lvmw wtybAlkl ˆwdalw h[rpl bal ynmycyw, καὶ ἐποίησέν με ὡς πατέρα Φαραω καὶ κύριον παντὸς τοῦ οἴκου αὐτοῦ καὶ ἄρχοντα πάσης γῆς Αἰγύπτου Infinitives are used especially as renderings of verbal nouns. There are 2 cases in Genesis, of which Gen 32:9 is εἰς τό + infinitive (thus l has an equivalent), and 2 in Exodus. Gen 6:21 hlkal μhlw ˚l hyhw, καὶ ἔσται σοὶ καὶ ἐκείνοις φαγεῖν (cf. Exod 16:15) 31 Takamitsu Muraoka, "The Use of ΩΣ in the Greek Bible," NovT 7 (1964): 56–57: "The translators are apparently independent of