BIBLIOTHECA

EPHEMERIDUM THEOLOGICARUM LOVANIENSIUM

EDITED BY THE BOARD OF

EPHEMERIDES THEOLOGICAE LOV ANIENS ES

J.-M. Auwers, . Brito, L. De Fleurquin, J. Famere, . Gaziaux, J. Haers,

A. Haquin, L. Kenis, M. Lamberigts, G. Van Belle, J. Verheyden

EXECUTIVE EDITORS

J.-M. Auwers, . Brito, A. Haquin, L. Kenis,

G. Van Belle, J. Verheyden

EDITORIAL STAFF

R. Corstjens - P. Van Overbeke

UNIVERSIT CATHOLIQUE DE LOUVAIN KATHOLIEKE UNIVERSITEIT LEUVEN

LOUVAIN-LA-NEUVE LEUVEN
 BIBLIOTHECA EPHEMERIDUM THEOLOGICARUM LOVANIENSIUM

CLXXVIII

MESSIANISM AND THE SEPTUAGINT

COLLECTED ESSAYS

BY

J. LUST

E D I T E D B Y K. H A U S P I E

LEUVEN UITGEVERIJ PEETERS

UNIVERSITY PRESS LEUVEN
 ISBN 90 5867 412 6 (Leuven University Press)
D/2004/1869/62
ISBN 90-429-1515-3 (Peeters Leuven)
ISBN 2-87723-816-4 (Peeters France)
D/2004/0602/118

Library of Congress Cataloging-in-Publication Data

Lust, J. (Johan)
Messianism and the Septuagint: collected essays / by Johan Lust.
p. cm. (Bibliotheca Ephemeridum theologicarum Lovaniensium; 178)
Includes bibliographical references.
ISBN 90-429-1515-3 (alk. paper) - ISBN 2-87723-816-4 (alk. paper)
1. Messiah-Biblical teaching. 2. Bible. O.T. Greek-VersionsSeptuagint.
3. Bible. O.T.Criticism, interpretation, etc. I. Title. II. Series.

BS1199.M44L87 2004
232M2-dc22 2004054746

All rights resen'ed. Except in those cases expressly determined by law,

no part of this publication may be multiplied, saved in an automated data file
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without the express prior written consent of the publishers.

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2004 - Peeters, Bondgenotenlaan 153, B-3000 Leuven (Belgium)

 PREFACE

On October 1st, 2003, Professor Johan Lust joined the ranks of the
emeriti of the Faculty of Theology at the K.U.Leuven, Belgium. The
present volume is intended to both honour and celebrate his 33 years of
academic work in the field of messianism and the Septuagint. We hope
and trust that his official retirement will not stop him from going still
further with his research.
The papers reproduced in this volume have been chosen from Lust's
extensive list of scholarly publications on the basis of their relationship
to the field of messianism in the Septuagint.
In his first article on the topic, Daniel 7,13 and the Septuagint (1978),
Lust advanced his view that the Septuagint does not add to the messianic
character of the text. Papyrus 967, the oldest witness to Greek Daniel,
identifies the 'son of man' with the 'Ancient of Days', thus correcting
the messianic character of the Masoretic Text of Daniel. The article
argues in favour of papyrus 967 as being the only witness to the original
Hebrew text. From his second article onwards, Messianism and Septu
agint (1985), Lust assumes a position in opposition to his mentor and
teacher, Mgr. Joseph Coppens, who defended a developing messianism
in the Septuagint. Lust argues that the Septuagint as a whole does not
exhibit an increased interest in messianic thought and he warns against
using arbitrarily selected proof texts to draw general conclusions based
on the study of a single text or a single book. While some texts literally
translate messianic passages, others exhibit a weakening of the royal
messianic character of the text.
Lust further substantiates his conclusions in a series of articles that
deal with the so-called messianic texts in the Pentateuch: The Greek
Version of Balaam's Third and Fourth Oracles. The in Num
24,7 and 17: Messianism and Lexicography (1995), Septuagint and
Messianism, with Special Emphasis on the Pentateuch (1997); in the
historical books: David dans la Septante (1999); in the prophets: Mes
sianism and the Greek Version of Jeremiah: Jer 23,5-6 and 33,14-26
(1991 and 1994), Micah 5,1-3 in Qumran and in the New Testament and
Messianism in the Septuagint (1997), Messianism in the Septuagint: Isa
iah 8,23b-9,6 (9,1-7) (1998); and with several specialised studies dedi
cated to the prophet Ezekiel: Le Messianisme et la Septante d'Ezechiel
(1990), And I Shall Hang Him on a Lofty Mountain. Ezek 17,22-24 and
Messianism in the Septuagint (1997), Messianism in Ezekiel in Hebrew
and in Greek, Ezek 21,15(10) and 18(13) (2003), Major Divergences
between LXX and MT in Ezekiel (2003).
The present collection's concluding essay represents Lust's valedic
tory lecture, given on March 9th, 2004, at the celebration of the Feast of
Saint Thomas. It is entitled A Septuagint Christ Preceding Jesus Christ?
Messianism in the Septuagint Exemplified in Isa 7,10-17. In a challeng
ing discussion on the Immanuel sign in Isa 7,10-17, Lust pays tribute to
Leuven's Alma Mater. The virgin, 'alma, in Isa 7,14, stands for Lady
Zion, and the name Immanuel stands for the people, insofar as they had
remained faithful - in this reading the LXX translator of Isaiah has asso
ciated Isa 7,10-17 with the promise of the land. Once again he argues
that the Septuagint does not introduce a messianic expectation into the
text.
All but one of the articles reproduced in these Collected Essays, are
reprinted with their original publication data supplied at the beginning of
each article and the original pagination mentioned in the header of each
page. The contribution Messianism and the Greek Version of Jeremiah :
Jer 23,5-6 and 33,14-26 represents the author's reworking of two arti
cles: Messianism and the Greek Version of Jeremiah (1991) and The
Diverse Text Forms of Jeremiah and History Writing with Jer 33 as a Test
Case (1994), each of which treated a messianic text in Jeremiah. The
style and bibliography of all the contributions have been brought into
line with the style of the series Bibliotheca Ephemeridum Theologi-
carum Lovaniensium. Editorial additions to the footnotes appear
between square brackets. Indexes to Authors, Old Testament Passages,
New Testament Passages, Intertestamentary Literature and Ancient
Authors and Church Fathers have been added. It is hoped that they will
prove helpful to the reader.
I am grateful to Dr. Brian Doyle for his carefully proof-reading of the
English contributions. Thanks are also due to the editors and publishers
of Bibliotheca Ephemeridum Theologicarum Lovaniensium for including
this book in the series.

April 2004 Katrin HAUSPIE

 CONTENTS

PREFACE vu

ORIGINAL PUBLICATION

ABBREVIATIONS

1. Daniel 7,13 and the Septuagint 1

2. Messianism and Septuagint 9

3. Le Messianisme et la Septante d'Ezechiel 27

4. Messianism and the Greek Version of Jeremiah: Jer 23,5-6

and 33,14-26 41

5. The Greek Version of Balaam's Third and Fourth Oracles.

The in Num 24,7 and 17: Messianism and Lexico
graphy 69

6. Micah 5,1-3 in Qumran and in the New Testament and

Messianism in the Septuagint 87

7. And I Shall Hang Him on a Lofty Mountain. Ezek 17,22-24

and Messianism in the Septuagint 113

8. Septuagint and Messianism, with Special Emphasis on the

Pentateuch 129

9. Messianism in the Septuagint: Isaiah 8,23b-9,6 (9,1-7) ... 153

10. David dans la Septante 171

11. Messianism in Ezekiel in Hebrew and in Greek: Ezek

21,15(10) and 18(13) 189

12. Major Divergences between LXX and MT in Ezekiel 201

13. A Septuagint Christ Preceding Jesus Christ? Messianism in

the Septuagint Exemplified in Isa 7,10-17 211

INDEXES 227

1. Authors 229
2. Old Testament Passages 235
3. New Testament Passages 246
4. Intertestamentary Literature 246
5. Ancient Authors and Church Fathers 247
 ORIGINAL PUBLICATION

1. Daniel 7,13 and the Septuagint

ETL 5 4 (1978) 62-69.

2. Messianism and Septuagint

J.A. E M E R T O N (ed.), Congress Volume Salamanca 1983 (SupplVT, 36),
Leiden, Brill, 1 9 8 5 , pp. 1 7 4 - 1 9 1 .

3. Le Messianisme et la Septante d'zchiel

Tsafon: Revue d'tudes juives du Nord 2 / 3 (1990) 3-14.

4. Messianism and the Greek Version of Jeremiah: Jer 23,5-6 and

33,14-26
Messianism and the Greek Version of Jeremiah, in C.E. Cox (ed.), VII
Congress of the International Organization for Septuagint and Cognate
Studies. Leuven 1989 (SBL SCS, 3 1 ) , Atlanta, GA, Scholars, 1 9 9 1 ,
pp. 87-122.
The Diverse Text Forms of Jeremiah and History Writing with Jer 33
as a Test Case, in Journal of Northwest Semitic Languages 2 0 ( 1 9 9 4 )
31-48.

5. The Greek Version of Balaam's Third and Fourth Oracles. The

in Num 24:7 and 17. Messianism and Lexicography
L. GREENSPOON - O. M U N N I C H (eds.), VIII Congress of the Interna
tional Organization for Septuagint and Cognate Studies. Paris 1992
(SBL SCS, 4 1 ) , Atlanta, GA, Scholars, 1 9 9 5 , pp. 2 3 3 - 2 5 2 .

6. Mic 5,1-3 in Qumran and in the New Testament and Messianism in

the Septuagint
C M . T u c K E T T (ed.), The Scriptures in the Gospels (BETL, 1 3 1 ) ,
Leuven, University Press - Peeters, 1 9 9 7 , pp. 6 5 - 8 8 .

7. And I Shall Hang Him on a Lofty Mountain. Ezek 17:22-24 and

Messianism in the Septuagint
B.A. T A Y L O R (ed.), IX Congress of the International Organization for
Septuagint and Cognate Studies. Cambridge, 1995 (SBL SCS, 4 5 ) ,
Atlanta, GA, Scholars, 1 9 9 7 , pp. 2 3 1 - 2 5 0 .

8. Septuagint and Messianism, with a Special Emphasis on the Penta

teuch
H . Graf R F V E N T L O W (ed.), Theologische Probleme der Septuaginta und
der hellenistischen Hermeneutik (Verffentlichungen der Wissenschaft
lichen Gesellschaft fr Theologie, 11 ), Gtersloh, Chr. Kaiser - Gters
loher Verlagshaus, 1 9 9 7 , pp. 2 6 - 4 5 .
 9. Messianism in the Septuagint: Isaiah 8:23b-9:6 (9:1-7)
J. KRASOVEC (ed.), Interpretation of the Bible - Interpretation der Bibel
- Interprtation de la Bible - Interpretacija Svetega Pisma, Ljubljana,
Slovenska akademija znanosti in umetnosti; (JSOT SS, 289), Sheffield,
Academic Press, 1998, pp. 147-163.

10. David dans la Septante

L. DESROUSSEAUX - J. VERMEYLEN (eds.), Figures de David travers la
e
Bible. XVII congrs de l'Association catholique franaise pour l'tude
er
de la Bible (Lille, I - 5 septembre 1997) (Lectio divina, 177), Paris,
Cerf, 1999, pp. 243-263.

11. Messianism in Ezekiel in Hebrew and in Greek, Ezek 21:15(10) and

20(15)
S.M. P A U L - R.A. K R A F T - L . H . SCHIFFMAN - W . W . FIELDS (eds.),
Emanuel: Studies in Hebrew Bible, Septuagint and Dead Sea Scrolls
in Honor of Emanuel (SupplVT, 94), Leiden-Boston, Brill, 2003,
pp. 619-631.

12. Major Divergences between LXX and MT in Ezekiel

ID., Major Divergences between LXX and MT in Ezekiel, in A.
SCHENKER (ed.), The Earliest Text of the Hebrew Bible. The Relation
ship between the Masoretic Text and the Hebrew Base of the Septuagint
Reconsidered (SBL SCS, 52), Atlanta, GA, SBL, 2003, pp. 83-92.
 ABBREVIATIONS

ANRW Aufstieg und Niedergang der rmischen Welt (Berlin - New York)
BASOR Bulletin of the American Schools of Oriental Research (Philadel
phia, PA)
BETL Bibliotheca Ephemeridum Theologicarum Lovaniensium (Leuven)
Biblischer Kommentar Altes Testament (Neukirchen-Vluyn)
BTrans The Bible Translator (London)
Bulletin Bulletin of the International Organization for Septuagint and
IOSCS Cognate Studies (Princeton, NJ)
BWANT Beitrge zur Wissenschaft vom Alten und Neuen Testament
(Stuttgart)
BZ Biblische Zeitschrift (Paderborn)
CBQ Catholic Biblical Quarterly (Washington, DC)
DBS Dictionnaire de la Bible (Paris)
DJD Discoveries in the Judaean Desert (Oxford)
ETL Ephemerides Theologicae Lovanienses (Leuven)
FRLANT Forschungen zur Religion und Literatur des Alten und Neuen Tes
taments (Gttingen)
ICC The International Critical Commentary (Edinburgh)
IDBS Interpreter's Dictionary of the Bible: Supplement (Nashville, TN)
JBL Journal of Biblical Literature (Philadelphia, PA)
JJS Journal of Jewish Studies (Oxford)
JSOT Journal for the Study of the Old Testament (Sheffield)
JSOT SS Journal for the Study of the Old Testament. Supplement Series
(Sheffield)
JTS The Journal of Theological Studies (Oxford)
NTS New Testament Studies (London)
OBO Orbis Biblicus et Orientalis (Freiburg/S)
PG Patrologia Graeca (Paris)
RB Revue Biblique (Paris)
RQum Revue de Qumran (Paris)
RTL Revue thologique de Louvain (Louvain-la-Neuve)
SBL DS Society of Biblical Literature Dissertation Series (Atlanta, GA)
SBL MS Society of Biblical Literature Monograph Series (Atlanta, GA)
SBL SCS Society of Biblical Literature Septuagint and Cognate Studies
(Atlanta, GA)
SupplVT Supplements to Vetus Testamentum (Leiden)
THAT Theologisches Handwrterbuch zum Alten Testament (Stuttgart)
TW AT Theologisches Wrterbuch zum Alten Testament (Stuttgart)
TWNT Theologisches Wrterbuch zum Neuen Testament (Stuttgart)
TZ Theologische Zeitschrift (Basel)
VT Vetus Testamentum (Leiden)
WMANT Wissenschaftliche Monographien zum Alten und Neuen Testament
(Neukirchen-Vluyn)
WUNT Wissenschaftliche Untersuchungen zum Neuen Testament (T
bingen)
ZAW Zeitschrift fr die alttestamentliche Wissenschaft (Berlin)
ETL 54 (1978) 62-69

DANIEL 7,13 A N D THE SEPTUAGINT

THE TEXT

The Septuagint presents us with some important variants in its reading

of Dan 7,13. Until recently the Lxx-version of Daniel was only known to
us on the basis of a single manuscript - ms 88 - and from the
Syrohexaplar. Fortunately, the discovery and publication of the 'Klner'
fragments of ms 967 now offer us one more important witness of the
1
same text .
When J. Ziegler published his edition of the Septuagint of Daniel in
the 'Gttinger' series, he was not yet able to refer to this manuscript, at
2
least not with regard to the verse we wish to consider here . According
to Ziegler the LXX read as follows:
,
,
. Ziegler basically follows ms 88, although not without some im
portant corrections. He reads for and
for . For the sake of clarity we pro
vide here the unaltered text of the LXX as it can be found in A. Rahlfs'
3
edition of the Septuagint : ,
, .

1. . GEISSEN, Der Septuaginta-Text des Buches Daniel, Kap. 5-12, zusammen mit
Susanna, Bei et Draco; sowie Esther, Kap. 1 Ju-2,15 nach dem Klner Teil des Papyrus
967 (Papyrologische Texte und Abhandlungen, 5), Bonn, 1968, p. 18. See further V.
HAMM, Der Septuaginta Text des Buches Daniel 1-2 (Papyrologische Texte und Abhand
lungen, 10), Bonn, 1969 and ID., Der Septuaginta Text des Buches Daniel 3-4 (Papyro
logische Texte und Abhandlungen, 21), Bonn. 1977. Cf. R. ROCA-PUIG. Daniel: dos
semifolis del codex 967, Papir de Barcelona, Inv. n" 42 i 43, Barcelona, 1974: Dan 7,25-
28; 8,4-7; 11,29-32.34-38.
2. J. ZIEGLER, Susanna - Daniel - Bei et Draco (Septuaginta. Vetus Testamentum
Graecum auctoritate Societatis Litterarum Gottingensis editum, 16/2), Gttingen, 1954.
The fragments of ms 967 already edited at that time by F.G. KENYON, The Chester Beatty
Biblical Papyri. Fasc. 7, London, 1937, had a lacune from 7,11 | to 7,14 ;
F.F. BRUCE, The Oldest Greek Version of Daniel, in Instruction and Interpretation: Stud
ies in Hebrew Language, Palestinian Archaeology and Biblical Exegesis (Oudtesta-
mentische Studien, 20), Leiden, 1977, pp. 23-40 also refers to Kenyon's edition only.
3. Stuttgart, 1935.
 Ziegler's first correction is based on patrological evidence only:
JUSTIN, Dialogus cum Tryphone, 31,2-7: ; TER-
TULLIAN, Adversus Marcionem, 3,7 = Adversus Iudaeos, 14; CYPRIAN,
Testimonia 2,24 and the Consultationes Zacchaei et Apollonii (ed.
MORIN): . It would appear that Ziegler was inspired in this
regard by J.A. MONTGOMERY, The Book of Daniel (ICC), Edinburgh,
1927, p. 304 and ID., Anent Dr. Rendel Harris's 'Testimonies', in The
Expositor 22 (1921) 214-217, where he states: "... the was changed
into , with the resulting change of the following genitive to the nomi
native. Hence the (erroneous) trans I formation of a son of man into the
Ancient of Days. ... with the Christian Apocalypse citing from Daniel
(Ap 1,14) and expressing the very marrow of this error, we must sup
pose that the apocalyptist read our error in his Septuagint text". The so-
called 'erroneous' reading of the LXX, however, is now supported and
confirmed by ms 967, which is one of the earliest manuscripts of the
4
Septuagint we possess . If 'error' it be, then it may well have been intro
duced on purpose by the translator himself. It is not to be 'corrected' in
an edition of the text of the LXX.
The patrological witnesses adduced by Ziegler, moreover, do not
carry a great deal of weight. Justin, Tertullian and Cyprian appear to
5
have quoted from the same mixed version of the LXX and Theodotion . A
reconstruction of the original text of the LXX on the basis of their quota
tions, therefore, remains impossible in most cases.
For his second correction Ziegler seeks support in a marginal reading
6
of the Syrohexaplaric text . Reconverted into Greek, this marginal note
7
is supposed to read: . Such an attempt to re
translate the Syriac into the original Greek is risky to say the least. The
Syriac verb qrb is intransitive in the peal form which seems to be used
here (part. act. plur.: qrbjn hww). C. Bugatus appears to be more correct
in his Latin translation: appropinquabant. It should be noticed, more-

4. The ms is probably from the second century CE. See GEISSEN, Der Septuaginta-
Text (n. 1), p. 18.
5. F.C. BURKITT, The Old Latin and the Itala, Cambridge, 1896, p. 28; A. BLUDAU,
Die Alexandrinische bersetzung des Buches Daniel und ihr Verhltniss zum masso-
rethischen Text (Biblische Studien, II/2-3), Freiburg/B, 1897, pp. 16ff.
6. Codex Syrohexaplaris Ambrosianus photolithographice editus, in Monumenta
sacra et profana, 7, ed. A.M. CERIANI, Milano, 1874; Daniel, ex codice syro-estranghelo
bibliothecae Ambrosianae, ed. C. BUGATUS, Milano, 1788.
7. See ZIEGLER, Susanna - Daniel - Bei et Draco (n. 2), p. 170; F. FIELD, Origenis
Hexaplarum quae supersunt, Oxford, 1875, t. 2, p. 922, mentions the marginal reading
but does not try to retranslate it into Greek; BUGATUS, Daniel (n. 6), p. 73 translates:
appropinquabant.
 8
over, that the Syriac marginal readings in the codex Ambrosianus are
9
not intended to correct the text, but rather to interpret it . This means
that they tend to offer little if any help to the exegete who seeks to
reconstruct the original Greek text. The patrological witnesses referred
to by Ziegler are the same as those to which he appealed for his first
correction. Again we should call to mind that probably all of them quote
from the same mixed text, which here corresponds to the so-called
Theodotionic version as preserved in A (codex Alexandrinus) and in
584; 26. I
The reading of ms 8 8 is supported by the Syro-
hexaplar, but not by the more recently discovered ms 9 6 7 . The latter
has: . This reading can hardly be correct from the
10
point of view of Greek grammar . It is probably the result of a contami
nation of the LXX by the Theodotionic version.
Ziegler does not correct (on the clouds) in his LXX edition al
though JUSTIN, Dial. Tryph., 3 1 , 2 - 7 , for example, reads following
the Theodotionic version. TERTULLIAN also most often has cum just like
the New Testament quotations found in Mk 1 4 , 6 2 ; Ap 1,7. On the other
hand, it should not be overlooked that the early patrological LXX wit
nesses offer a variety of readings: JUSTIN, Dial. Tryph., 1 4 , 8 ; 1 2 0 , 4 ;
Apologia, 5 1 , 9 : ; TERTULLIAN has super in one text and in in an
other. The last variant occurs also in CYPRIAN and in the Consult. Zacch.
et ., as well as in Mk 1 3 , 2 6 : ; Lk 2 1 , 2 7 .
Moreover, the Theodotionic tradition equally lacks uniformity on this
point. Q reads and is followed by many patrological texts and by Mt
2 4 , 3 0 and 2 6 , 6 4 ' ' . Ms 9 6 7 confirms the reading , which is found also
in ms 8 8 , in the Syrohexaplar and in the Peshitta.
As a result of this short survey of the witnesses, we may conclude that
the LXX text as presented by Rahlfs does not need to be corrected.

8. There are Greek marginal notes as well in the same codex. They render the original
Greek text of the LXX.
9. This is most clear in the note to 6 , 1 3 . We offer here Bugatus' Latin translation: non
admireris personam, id est, non sis personarum acceptor.
10. The note to this text offered by GEISSEN, Der Septuaginta-Text (n. 1), p. 109, does
not appear to be very accurate. According to A. Geissen "Pap. 9 6 7 kommt M recht nahe,
m
nur steht der Dativ statt des (richtigen?) Akkusativs , den Syh bietet". In
mg
fact Syh has no equivalent for . The equivalent Ih, which may equally well mean
lexI m?
as , stands in Syh and not in Syh . Geissen proceeds: "
text 1
8 8 Syh ist nicht richtig, vgl. '...". Can one state that the LXX ( 8 8 Syh "') is simply
wrong while it differs from ' and from MT?
11. See in this regard R.B.Y. SCOTT, "Behold, He Cometh with Clouds", in NTS 5
( 1 9 5 8 - 5 9 ) 127-132. J. LAMBRECHT, Die Redaktion der Markus-Apokalypse, Rome, 1 9 6 7 ,
PP. 1 8 2 - 1 8 3 , esp. for Mk 13,26 and .
 IMPLICATIONS

The Septuagint wishes to identify the 'son of man' with the 'Ancient
of Days'. Since the latter is God, it thus presents him as riding On the
12
clouds', the clouds being known as a vehicle of the g o d s .
J.A. Montgomery was correct when he drew attention to this impor
13
tant reading . Too many commentators mention it only briefly or sim
14
ply overlook it . We cannot agree with Montgomery, I however, when he
states that the Lxx-version of Dan 7,13 is erroneous. Even when it devi
ates from the MT and the so called Theodotionic version it may convey
its own truth.
Strictly speaking, the Lxx-version of Dan 7,13 does not necessarily
differ from the MT. Indeed, one could understand the second in the
verse as a particle introducing a temporal clause and the following
15
as introducing the apodosis : "when () the Ancient of Days arrived,
16
then () the bystanders were present before him" .
Tempting as this may be, it still remains difficult to accept. The parti
cle is never used, as far as we can determine, with a temporal conno
17 18
tation in a visionary context . It is always comparative . The immedi
ate context, moreover, offers us another attestation of the same parti-

12. On the clouds as vehicle of the gods, see H . WILDBERGER, Jesaja ( . 10/9),
Neukirchen-Vluyn, 1976, p. 709, in his commentary on Isa 19,1.
13. According to him, the LXX transformed "a son of man into the Ancient of Days":
J.A. MONTGOMERY, Anent Dr. Rendel Harris's 'Testimonies', in The Expositor 22 (1921)
214-217, p. 217.
14. BLUDAU, Die Alexandrinische bersetzung des Buches Daniel (. 5), who offers
us a most detailed study of the LXX of Daniel, does not pay any attention to our passage.
Among the newer commentaries it may suffice to refer to M. DELCOR, Le livre de Daniel
(Sources Bibliques), Paris, 1971. In his notes on 7,13 he mentions the Lxx-reading 'on the
clouds', but not the reading 'as the Ancient of Days'. See also, however, ID., Les sources
du ch. 7 de Daniel, in VT 18 (1968) 290-312, where he discusses the Lxx-reading very
briefly (p. 304).
15. This was suggested to us by Mgr. J. Coppens. See also BRUCE, The Oldest Greek
Version of Daniel (n. 2), p. 25. For the proposed use of see F. BLASS - A. DEBRUNNER
14
- F. REHKOPF, Grammatik des neutestamentlichen Griechisch, Gttingen, 1976, 442,5;
and for , ibid., 455,2.
16. F.F. Bruce translates the last half of the verse as follows: "then the bystanders
presented him". The expression 'presented him', however, cannot be a translation of the
LXX . Bruce obviously accepts Ziegler's correction: .
17. In the LXX version of Daniel is an adverbial conjunction of time in Sus 12. 30.
51a. 60 and in 4,25; in the Theodotionic version has the same meaning in Sus 19. 26.
28. 52. and in 6,14; Bel 14. 28. None of these attestations occur in a visionary context.
18. This is not only the case in the Book of Daniel but also in the visions of the other
biblical books see, for example, Ezek 1,4.5.7.13.14.16.22.24.26.27.28; 3,3; 8,2.17;
10,1.5.9 etc.
 19
c l e . In this instance, the comparative meaning of cannot be denied.
It is highly unlikely that would have been employed with two differ
ent meanings in two parallel sections of the same sentence.
The amazing statement about the One like a son of man' appearing
'as the Ancient of Days' can be explained in different ways. Without
wishing to be exhaustive, we list four such explanations. First, the read
ing of the Septuagint may be an erroneous one due to a scribal inadver
tency. In the Septuagint, which once read the same as Theodotion, the
was changed into at some point in its transmission, with the re
20
sulting change of the following genitive to the nominative . Second, the
Septuagint may present us with a correction of the MT and Theodotion, a
correction that may have had a theological intention. The translator
could not accept the messianic character of the 'one like a son of man' in
the MT and Theodotion. He therefore transformed the One I like a son of
21
man' into the 'Ancient of D a y s ' . Third, the Septuagint may allow us to
recover the original Hebrew text over and against the late Aramaic text
22
of the M T . Fourth, the Septuagint may be based on another Vorlage.
23
This Vorlage may have been either in Hebrew or in Aramaic .
Our preference for the third possibility will be further elaborated in a
particular way below, albeit with some degree of hesitation.
The general background to our reasoning is as follows. The original
24
text of Daniel, accepted in the Bible, was probably written in Hebrew .
Parts of this Hebrew text may have been lost in an early period and re
placed by an Aramaic Targum (2,4-7,28). The Septuagint preserved a

19. "One like () a son of man", Dan 7,13.20.

20. MONTGOMERY, Anent Dr. Rendel Harris's 'Testimonies' (n. 13), p. 216; compare
with DELCOR, Le livre de Daniel (. 13), p. 304. Whereas Montgomery is convinced that
Ap 1,14 cites from LXX Dan 7,13, Delcor suggests that Ap 1,14 was at the origin of LXX
Dan 7,13.
21. Compare with A. CAQUOT, Les quatre btes et le "Fils d'homme", in Semitica 17
(1967) 70, who estimates that the LXX accentuated the messianic character of the son of
man.
22. Compare with R.H. CHARLES, A Critical and Exegetical Commentary on the Book
of Daniel, Oxford, 1929, p. LVII, concerning Dan 4-6.
23. See P. GRELOT, Les versions grecques de Daniel, in Biblica 4 (1966) 381-402:
"La Septante repose, en nombre d'endroits, sur une recension spciale du texte hbro-
aramen" (p. 401). See also J.A. MONTGOMERY, The Book of Daniel (ICC), Edinburgh,
1927, p. 37, esp. with regard to Dan 4-6. On the general question of a Vorlage of the LXX
differing from the MT see, for example, . , Septuagint, in IDBS, 1976, pp. 807-908.
24. This thesis used to be defended more often in earlier times. CHARLES, A Critical
and Exegetical Commentary on the Book of Daniel (n. 22), p. xxxvi offers a list:
Lenormant, Bevan, Zeydner, von Gall, Haupt, Prince, Barton, Jahn, Riessler. Although
the Qumran texts do not support this view, they do not contradict it either. One fragment
preserves parts of Dan 2,2-6. From 2,4b on the Aramaic language is used as in the MT. See
A. MERTENS, Das Buch Daniel im Lichte der Texte vom Toten Meer (Stuttgarter biblische
Monographien, 12), Stuttgart, 1971.
 25 26
rather free translation of the Hebrew text . The so-called Theodotion
corrected the Septuagint on the basis of the Hebrew-Aramaic text. This
far-reaching hypothesis should be subjected to further study. Here it
must suffice to adduce some suggestions in its favour.
It has been noticed that the translation of the Septuagint is freer and
that its style is more paraphrastic in the Aramaic sections of Daniel than
27
in the Hebrew sections . The explanation of this phenomenon may be
that the Septuagint did not try to render our actual MT but an older form
thereof, written completely in Hebrew. The divergences between the
Aramaic MT and the Septuagint would then due to the fact that the Ara
maic MT is itself an early Targum presenting a more or less free transla
tion of the Hebrew. I
It is hard to prove that the Aramaic sections of Daniel are Targumic
since we can no longer compare them with the presupposed original He
brew text. It may be possible to demonstrate, nevertheless, that the Ara
maic MT of Daniel shows some characteristics of the later Targumic lit
erature.
28
The Targumim like to render a collective by a plural form . A com
parison between the Aramaic sections of Daniel and the Theodotionic
version on the one hand, with the LXX, as a witness of the presupposed
Hebrew text on the other hand, suggests that the Aramaic text, like the
Targumim, favours plural forms. An example can be found in Dan 7
where Theodotion follows the Aramaic and writes (7,1; 7,15)
29
when the LXX have .
The Targumim rather frequently translate Hebrew (bx) = with into
Aramaic DS? . This may explain why the MT and Theodotion have 'with
30

25. See G. JAHN, Das Buch Daniel nach der Septuaginta hergestellt, Leipzig, 1904;
P. RIESSLER, Das Buch Daniel, Wien, 1902. Jahn is guilty in particular of overlooking the
free character of the Lxx-translation.
26. According to A. SCHMITT, Stammt der sogenannte -Text bei Daniel wirklich von
Theodotion?, Gttingen, 1966, the so-called Theodotionic version of Daniel stands closer
to Aquila than to Theodotion (see, e.g., p. 112). It follows the MT very closely.
27. See BRUCE, The Oldest Greek Version of Daniel (n. 2), p. 38.
28. For examples taken from the prophetic Targumim, see A. SPERBER, Zur Sprache
des Prophetentargums, in ZAW NF 4 (1927) 269; ID., The Bible in Aramaic Based on Old
Manuscripts and Printed Texts. Vol. 4b: The Targum and the Hebrew Bible, Leiden,
1973, pp. 6Iff.
29. Some other examples include: LXX: ; Theod.
(2,4; 3,9); LXX ; Theod. (6,10); LXX ; Theod.
(6,10). It should be noted that the comparison of MT or Theodotion with the
LXX may be somewhat misleading since the LXX may also exhibit some of the Targumic
characteristics, being a rather free translation.
30. SPERBER, Zur Sprache des Prophetentargums (. 28), p. 271. This has been over
looked by Scorr, "Behold. He Cometh with Clouds" (. 11), p. 128. He agrees in saying
(DX7 = ) clouds' in Dan 7,13, whereas the LXX read 'on ( = Vs?)
clouds'. In the Aramaic text 057 was substituted for bv which lies behind
31
the LXX .
The authors of the Targumim liked to insert explicit references to the
32
Messiah into the biblical text . A similar procedure can be discovered in
Dan 7,13. In the Lxx-text, the 'Ancient of Days' and the 'Son of Man'
are one and the same symbol, referring to God and his heavenly king
dom. In the MT however, and in the translations depending on it, the
'Ancient of Days' and the 'Son of Man' are split up into two distinct fig
33
ures, representing respectively God and his Messiah . This view was
taken over by the Apocryphal Books, especially Henoch 46,Iff. and 2
Esdras 13,Iff. To avoid confusion, the MT and translations based on it
described the 'Son of Man' I as coming 'with' and not 'on' the clouds,
riding 'on' the clouds being a prerogative of God and not of his Messiah.
In the foregoing paragraph we explained how the author of the MT could
easily have introduced this nuance.
Some doubts may persist concerning the hypothesis of a Hebrew
original underlying the Septuagint. Even if one does not accept this hy
pothesis, however, one should recognise that the Septuagint is likely to
represent the older text form in which the 'Ancient of Days' and the
'Son of Man' were one and the same. In this context it may be interest
ing to note that the Lxx-text of the oldest ms 967 does not follow the
same order as the MT and . It does not show a systematic division be
tween anecdotes and dreams on the one hand and visions on the other
hand. It displays a more or less chronological order, locating chapters 7
and 8 (Belshazzar's visions) before chapter 5 (Belshazzar's banquet and
ultimate death).
If indeed the Septuagint preserved the older text form then the origin
and the sources of Daniel's thinking about the son of man could easily
be discovered. Indeed, the Septuagint version of Dan 7,13 is perfectly

that elsewhere in the , when MT speaks of Yahweh riding on a cloud or on a kerub, the
Hebrew proposition usually is V
3 1 . Thus G . DALMAN, Words of Jesus: Considered in the Light of Post-Biblical Jew
ish Writings and Aramaic Language, Edinburgh, 1902, p. 2 4 2 , referred to by SCOTT, "Be
hold, He Cometh with Clouds" (n. 11), p. 1 2 8 ; it is certainly true that the use of DV is
characteristic of the MT, see SCOTT, ibidem, with reference to C . C . Torrey.
32. See P. SEIDELIN, Der Ebed Jahwe und die Messiasgestalt im Jesajatargum, in
ZNW 3 5 ( 1 9 3 6 ) 1 9 4 - 2 3 1 ; see also M. MCNAMARA, Targum and Testament Aramaic
Paraphrases of the Hebrew Bible: A Light on the New Testament, Shannon, 1 9 7 2 ,
pp. 75ff.
3 3 . A similar splitting of the divine person or of other persons occurs more often in
the Targumim, especially in the messianic passages; see, for example, Isa 10,27 where
the Messiah is brought in as the one who will defeat the Assyrians on behalf of the Lord.
See also Isa 1 6 , 1 ; 2 8 , 5 ; 5 0 , 4 .
understandable against the background of Ezekiel's visions of the
34
chariot .
Daniel's description of the throne (7,10) certainly recalls Ezekiel's
35
merkaba with its flames and wheels . Most important is that Ezekiel in
36
his vision sees God as a one 'in the likeness of a m a n ' sitting on the
'likeness of a throne'. This must be the source of inspiration of Daniel's
description of the one 'like a son of man'. This evidence is often dis
carded for the simple reason that the MT of Daniel puts the 'Ancient of
37
Days' on the throne and not the 'Son of Man' . In the Septuagint, how
ever, the 'Son of Man' and the 'Ancient of Days' are the same. This
definitely suggests that the Septuagint preserved an older text form in
which the sources of Daniel's inspiration can still be discovered.
We may conclude that the Septuagint of Dan 7,13 is not to be consid
ered erroneous. It may well be the only witness of an original Hebrew
text. It presents a theology differing from that found in the MT and in the
Theodotionic version, but corresponding to that found in Ezekiel's vi
sions, which may be considered as its source. I
It is most often agreed that the vision in Daniel 7 forms a counterpart
to the dream in Daniel 2. The four layers in the statue of chapter 2 corre
spond to the four beasts in chapter 7. They represent successive human
rulers and kingdoms. The stone demolishing the statue in chapter 2 cor
responds to the heavenly figure in chapter 7, called 'Son of Man' or
'Ancient of Days'. They represent a heavenly ruler and a heavenly king
38
dom, which will abolish and replace the human dominions . The MT
disturbs this parallelism when it makes a distinction between the 'An
cient of Days' and the 'Son of Man'.

34. See especially A. FEUILLET, Le fils de l'homme de Daniel et la tradition biblique,

in RB 60 (1953) 170-202; for further references see J. COPPENS, La vision danilique du
Fils d'Homme, in V T 19 (1969) 171-182, p. 177.
35. See, for example, Ezek 10,2.36.
36. Ezek 1,26.
37. See, for example, H. HAAG, OTN-p , in TWATI (1973) c. 688: "In Dan 10 ist, in
offensichtlicher Anlehnung an Ez 1, mit dem BPH (v. 5) oder (vv. 16.18) nicht ein
Engel, sondern Gott selbst gemeint. Da aber Dan 7,13 der 'Hochbetagte' Gott ist, kan der
tt?iX -12 nicht auch Gott sein".
38. On the beasts as symbols of the earthly powers and the son of man as symbol of
the heavenly powers, see L. DEQUEKER, The "Saints of the Most High" in Qumran and
Daniel (Oudtestamentische Studien, 18), Leiden, 1973, pp. 108-187, esp. 182; COPPENS,
La vision danilique du Fils d'Homme (. 34), p. 179; C . COLPE, ,
in TWNT 7 (1972) c. 421.
 SupplVT 36(1985) 174-191

MESSIANISM A N D SEPTUAGINT

In his book on Royal Messianism, J. Coppens ascertains that the

Septuagint shows signs of a developing messianism. He refers to Isa
2
7,14; 9,1-5; Ps 110,3'. Many others seem to share this conviction . The
collection of the passages adduced in favour of the messianising tenden-
cies in the LXX is impressive: Gen 3,15; 49,10; Num 24,7.17; 2 Sam
7,16; Isa 7,14; 9,5-6; 11,4; 14,29-32; Ezek 21,30-32; 43,3; Dan 7,13;
3
Hos 8,10; Amos 4,13; Zech 9,10; Ps 110,3 . To this list one might add
two verses that are often overlooked in the debate although they evi-
dently played an important role in the early Christian literature: Lam
4
4,20 and Ezek 17,23 .

1. J. COPPENS, Le messianisme royal: Ses origines, son dveloppement, son accom-

plissement (Lectio divina, 54), Paris, 1968, p. 119. According to the author, a comparison
between the Hebrew and the Greek texts shows an evolution towards a more personal,
supernatural, transcendent messianism. In Le Messianisme et sa relve prophtique.
Les anticipations vtrotestamentaires. Leur accomplissement en Jsus ( B E T L , 38),
Gembloux, 1974, p. 149, his thesis remains more vague: "The analysis of the Greek ver-
sion of the Septuagint displays numerous traces of a continuous development".
2. I.L. SEELIGMANN, The Septuagint Version of Isaiah: A Discussion of Its Problems,
Leiden, 1948, pp. 118-120, underlines the Hellenistic overtones of the messianic interpre-
tation of the LXX in Isa 7,14; 9,5-6; 11,4; S. MOWINCKEL, He That Cometh, Oxford, 1956,
pp. 303-304; G. BERTRAM, Praeparatio evangelica in der Septuaginta, in VT 7 (1957)
225-249, esp. p. 232; J. COSTE, La premire exprience de traduction biblique: la
Septante, in La Maison-Dieu 14 (1958) 56-88, esp. p. 75, refers not only to the classical
loci such as Gen 3,15 and Isa 7,14 but also to Isa 14,29-32; R. TOURNAY, Le psaume CX,
in RB 67 (1960) 5-41, esp. pp. 15-16, not only refers to Ps 110 but also to Ps 72; R.A.
MARTTN, The Earliest Messianic Interpretation of Gen. 3 15, in JBL 84 (1965) 425-427;
J. SCHRERMER, Hermeneutische Leitlinien in der Septuaginta, in Die Hermeneutische
Frage in der Theologie, Wien-Freiburg, 1968, pp. 361-394, esp. 375. U. KELLERMANN,
Messias und Gesetz. Grundlinien einer alttestamentlichen Heilserwartung. Eine traditions-
geschichtliche Einfhrung, Neukirchen-Vluyn, 1971, pp. 53-54, refers to Gen 49,10;
Num 24,7.17; Isa 9,5; Amos 4,13; Zech 9,10; A.S. VAN DER WOUDE, Messianische
Vorstellungen im Sptjudentum, in TWNT9 (1973) 501-502, adds several texts to the dos-
sier, esp. Hos 8,10; J. BECKER, Messiaserwartung im Alten Testament, Stuttgart, 1977,
85, refers to Martin and Kellermann; L . MONSENGWO-PASINYA, Deux textes messia
niques de la Septante: Gn 49,10 et Ez 21,32, in Biblica 61 (1980) 357-376; D. BARTH-
LMY, Critique textuelle de l'Ancien Testament, I, Fribourg/S-Gttingen, 1982, p. 246,
finds a "processus de messianisation" in the LXX of 2 Sam 7,16.
3. For Dan 7,13 see W. BOSSET, Die Religion des Judentums im neutestamentlichen
2
"Zeitalter, Berlin, 1906, pp. 303-304. For the other references see . 2 above.
4 . See also Ezek 16,4 in LXX A-544 and Cant 1,7 in LXX S.
 There appear to be a considerable number of stray references to a
messianic exegesis in the LXX. A S far as I know, however, a critical com-l
5
prehensive study of this theme has not yet appeared . It is my intention
here to give, first, some preliminary methodological remarks on such a
study, and, second, to engage the reader in the analysis of one proof
text: Ezek 21,30-32.
Before we begin our critical investigation it may be useful to provide
6
a tentative definition of messianism . Messianism is the expectation of
an individual human and yet transcendent saviour. He is to come in a fi
nal eschatological period and will establish God's Kingdom on earth. In
a more strict sense, messianism is the expectation of a royal Davidic
saviour at the end time.

I. GENERAL PRELIMINARY REMARKS

1. Systematic Approach

When trying to defend the thesis of the "messianising" character of

the LXX, one should avoid the arbitrary selection of proof texts. One
should not overlook the many passages in the Greek version where a
"messianising" translation might have been expected but where it is not
7
given . Indeed, many Hebrew texts receiving a messianic interpretation
8
in the Targumim are translated literally by the LXX without any added

5. This is all the more amazing when one notices that the thesis of the more outspoken
messianic character of the LXX is not new at all. It was already implied in the repeated
accusations of early Christian authors against their Jewish antagonists. According to the
Christians, the Jews tampered with the sacred text, removing or altering the passages in
which the coming of the Messiah was announced. The accusation is most explicit in
Justin's Dialogue with Trypho. For the Christians, the sacred text was identified with the
Greek translation of the LXX used in the Church. The Jews used the Hebrew text or their
own more literal translations. The superiority of the LXX was still defended by Vossius in
his De Septuaginta, Amsterdam, 1685, p. 18. R. Simon opposes Vossius saying that the
Jews merely wished to present the original text of the Bible. In favour of the early Chris
tian authors such as Justin, Simon calls to mind that for them the LXX was the only offi
cial text they knew of, since they could not read the Hebrew original {Histoire Critique
I Amsterdam, 1685], pp. 101-106).
6. See COPPENS, Le messianisme royal (. 1), pp. 11-15. Other possible definitions are
not excluded. For the clarity of our argument, however, it is better to have a clear-cut
definition. Compare S.H. LEVEY, The Messiah: An Aramaic Interpretation (Monographs
of the Hebrew Union College, 2), Cincinnati, OH, 1974, pp. xvm-xx.
7. Compare with the debate concerning the anthropomorphisms in the LXX and H.M.
Orlinsky's remarks on the topic (The Treatment of Anthropomorphisms and Anthropo-
pathisms in the Septuagint of Isaiah, in Hebrew Union College Annual 27 [1956| 193-
200). See J. LUST, The Demonic Character of Jahweh in the Septuagint of Isaiah, in
Bijdragen 40 (1979) 2-14, esp. pp. 2-3, n. 4.
8. Handy lists of messianic passages in the Targumim can be found in E. LEVITA,
messianic exegesis. Neither should one overlook those texts in which the
messianic connotation has been weakened or given a different nuance by
the LXX. Among the latter, several series can be distinguished. I
The first series is characterised by a "collectivising" interpretation.
9
Isa 42,1 offers a good example . The Hebrew original allows or even
suggests the identification of the Servant Messiah as an individual: "Be-
hold my servant whom I uphold, my chosen, in whom my soul delights"
(RSV). The LXX definitely opts in favour of a collective interpretation:
"Jacob is my servant, I will help him; Israel is my chosen, my soul has
accepted him". A similar "collectivising" tendency may be identified in
10
Isa 4,2; 49,1-6; Micah 5,2; Ps 8 9 , 4 . It converges with a trend traceable
11
in some post-exilic Hebrew texts .
The second series, partly coinciding with the first, exhibits another re-
markable shift in accent. Where the Hebrew underlines the role of the
royal saviour, the LXX draws attention to God as the one who sends the
saviour. The best example here is Isa 9,5-6 (9,6-7 RSV). The Hebrew be-
gins as follows "For to us a child is born" and a little further bestows on
him royal titles: "and his name is called: Wonderful Counsellor, Mighty
God, Everlasting Father, Prince of Peace". The LXX opens the same
way: "For to us a child is born", but proceeds differently: "and his
name is called the messenger of great counsel, for I will bring peace
upon the princes and health to him". The reason for the change probably
lies in the special character of the royal names given to the child. Most
likely the translator understood these as divine epithets and therefore al-
tered the text by dropping some of them and ascribing others to God.
The result is that God comes to the fore as the saviour whereas the royal

Lexicon Chaldaicum, Isnae, 1541, and in J. BUXTORF, Lexicon Chaldaicum, Talmudicum

et Rabbinicum, reprinted Leipzig, 1865. See also Levey (n. 6).
9. See recently P. GRELOT, Les pomes du Senteur. De la lecture critique l'herm-
neutique, Paris, 1981, p. 87.
10. In Isa 4,2 the LXX does not give a messianic interpretation to the 3 semah
(branch) of the MT. It draws attention rather to the remnant of Israel. In Isa 49,5 the
MT seems to distinguish between an individual Servant Messiah and the community of
Israel. In the LXX this distinction disappears; see GRELOT, Les pomes du Serviteur (n. 9),
p p . 89-91. In Ps 89,4 "my chosen one" (") is rendered by "the cho
sen ones" in the LXX; see SCHREINER, Hermeneutische Leitlinien in der Septuaginta
(. 2), p. 375, . 58; G . SCHRENK, , in TWNT 4 (1942) 174; ID., ,
in TWNT 4 (1942) 188. In Micah 5,2 (v. 3 RSV). "the rest of his brethren" is rendered in
the Greek translation by "the rest of their () brethren". Compare further the MT and
LXX in Isa 41,25. Whereas the MT refers to Cyrus, the LXX refers to Israel. See J.C.M. DAS
NEVES, A Teologia da Traduo Grega dos Setenta no Livro de Isaias (Cap. 24 de
Isaias), Lisboa, 1973, pp. 70, 71; SEELIGMANN, The Septuagint Version of Isaiah (n. 2),
p. 117.
. See BECKER, Messiasen\'artung im Alten Testament (. 2), pp. 63-73.
 12
child's role is reduced to that of a messenger . A similar shift in accent
13
may be found in Micah 5,3 (5,4 RSV) and in Isa 4 , 2 . I
Third, in some passages in the LXX, the eschatological outlook is re
placed by an actualising tendency. Dan 9,25-26 may serve as an exam
ple here. In v. 26 of the LXX, it is suggested that the anointed one is the
contemporaneous high priest Onias III, murdered in 171 BCE. The em
phasis here is on the present and not on the remote messianic future as it
14
is in the Hebrew . This is not to say that there are no texts at all in
which the LXX heightens the eschatological and transcendent dimension
15
of messianism and of the Messiah .
We may conclude this first section as follows: one cannot say that the
LXX as a whole displays a messianic exegesis. Most often the translation
is literal, without any messianic bias. In other cases it shows a shift in
accentuation, thereby weakening the royal messianic character of the
text.

12. This is also noted by KELLERMANN, Messias und Gesetz (. 2), p. 54, and by
SCHREINER, Hermeneutische Leitlinien in der Septuaginta (n. 2), p. 376. In a similar way,
the Targum applies the epithets to God, but adds the name "Messiah" for the newborn
child. LEVEY, The Messiah (n. 6), pp. 45-46, neglects the question of the divine epithets
and draws the attention to the added term "Messiah".
13. Micah 5,3 (v. 4 RSV) according to the MT: "And he [the coming ruler] shall stand
and feed his flock in the strength of the LORD"; the LXX has: 'and the Lord shall stand
and see, and feed his flock with power", in the majority of the best manuscripts. Only
W and some Lucianic mss follow the Hebrew, reading instead of
. The Qumran scroll of the Twelve Prophets has ^"[^"?]; compare
D. BARTHLMY, Bihlia V.T. Prophetae minores: Les devanciers d'Aquila. Premire
publication intgrale du texte des fragments du Dodcaprophton trouvs dans le dsert
de Juda, prcde d'une tude sur les traductions et recensions grecques de la Bible
ralises au premier sicle de notre re sous l'influence du Rabbinat palestinien
(SupplVT, 10), Leiden, 1963, p. 172. In Isa 4,2 n a s is not considered as a substantive
by the translator but as a verb meaning "to shine forth". Through this interpretation, the
messianic riQS disappears and God becomes the subject of the sentence. Compare
SEELIGMANN, the Septuagint Version of Isaiah (n. 2), p. 116, and DAS NEVES, A Teologia
da Traduo Grega dos Setenta no Livro de Isaias (n. 10), pp. 150-152.
14. See R.T. BECKWITH, Daniel 9 and the Date of Messiah's Coming in Essene, Hel-
lenistic, Pharasaic, Zealot and Early Christian Computation, in RQum 10 (1981) 521-
542, esp. pp. 525, 528. The reference is to the LXX and not to the so-called Theodotionic
version. The LXX translation of 2 Sam 7,16 displays similar historicising tendencies. It
definitely applies the dynastic promise to Solomon. It is difficult therefore to agree with
Barthlmy; see n. 5 above.
15. Num 24,7 LXX has the eschatological figure Gog instead of the historical king
Agag who is attested by the MT. In Isa 7,14 the LXX translates the Hebrew adjective m n
by a future tense, , whereas elsewhere it has a present tense,
(): Gen 16,11; 38,24(.25); Judg 13,5.7. For the transcendent character of the Mes
siah in the LXX we may refer to Lam 4,20 and perhaps also to Ps 110(109),3 and Dan
7,13.
2. Textual and Literary Criticism

When texts are adduced in favour of a heightened (or perhaps of a

weakened) messianic awareness in the LXX, the argumentation is often
based on questionable decisions in the field of textual and literary criti
cism, with respect to both the Hebrew and the Greek text. Amos 4,13a is
often brought to the fore as an illustration of the messianic tendencies in
the LXX. It merits special mention for its text-critical implications. The
RSV translates: "For lo, he who forms the mountains and creates the
wind, and declares to man what is his thought". The LXX translation can
be rendered as follows: "For lo, I am he that strengthens the thunder and
creates the wind, and proclaims to men his Christ". The clause "what is
his thought" in the RSV, translates Hebrew , whereas the Greek
, "his Christ", obviously renders Hebrew irrtfQ. The
main question here is whether the Greek translator deliberately or un-l
consciously changed the Hebrew text, giving it a messianic interpreta
tion, or whether he worked with a Vorlage differing from our MT and
attesting irptf instead of the Masoretic inrriQ. At this stage of the re
search it is impossible to give a decisive answer to this question. It
cautions us, however, against hasty conclusions. The messianic interpre
tation in the LXX is not necessarily due to the Greek translator. It may
have been a characteristic of his Hebrew Vorlage.
The third and fourth oracles of Balaam in Num 24,7.17 offer a good
example of a text in which literary critical or exegetical problems pre
vail. In particular, the occurrence of both in v. 7 and in v. 17
of the Greek version is puzzling. For clarity's sake we will focus atten
tion on v. 17. The Hebrew reads: "There shall come forth a star out of
Jacob and a sceptre shall rise out of Israel". The LXX has: "There shall
come forth a star out of Jacob and a man () shall rise out of
16
Israel". According to G. Vermes , the LXX gives a messianising inter
pretation. It replaces the symbol "sceptre" by the symbolised
or Messiah, being a messianic title. In doing so the LXX is in
agreement with the Targumim and the Peshitta. It is true that the
Targumim interpret "sceptre" symbolically, referring to the royal Mes
siah. It is not so certain, however, that the same reasoning applies to the
LXX. Indeed, it is doubtful whether has ever been a messianic
title. The instances adduced by Vermes are not convincing and refer

16. Scripture and Tradition in Judaism, Leiden, 1961, pp. 56-60, 159-160, 165-166;
see also W . H . BROWNLEE, The Servant of the Lord in the Qumran Scrolls II, in BASOR
135 (1954) 36-37, n. 30.
 17
rather to the term . If, for argument's sake, we might admit a
vague messianic connotation for , then the use of this term in
Num 24,1-7 would still appear to omit the royal characteristics implied
in the term "sceptre". This may explain why Philo quoted precisely this
text and no other messianic prophecies. Philo avoided references to a
royal Messiah. In his understanding, Num 24 in its LXX version did not
18
imply an overt mention of a royal Messiah . If this interpretation is cor
rect it does not question the fact that the LXX adds to the eschatological
dimension of the oracle replacing the name of the historical king Agag
in v. 7 by that of the apocalyptic figure Gog. I
Most of the other messianic or so-called messianic texts in question
are equally well known for their text-critical and literary critical prob
19
lems .

3. Background

The most pronounced messianic interpretation in the Greek text is

probably due to Christian influence. It is to be found in Lam 4,20. There
the Hebrew text reads rrtf, "The Lord's anointed", and refers to
Jerusalem's captured king. The Greek version has:
"anointed Lord" or "Christ Lord". In J. Ziegler's critical edition this
majority reading has been relegated to the footnotes and superseded by
20
, a variant with no support in any Greek manuscript .
21
The reading can hardly be Jewish . It is indeed diffi-

17. According to Vermes, "man" is also used as a messianic title in 2 Sam 23,1 ; Zech
6,12; 13,7. One should notice that in these texts the LXX does not render "man" (2, erx)
by , but by . Compare A.S. VAN DER WOUDE, Die messianischen Vor
stellungen der Gemeinde von Qumrn, Assen, 1957, pp. 90-96.
18. See A. JAUBERT, La notion d'Alliance dans le Judasme aux abords de l're
chrtienne, Paris, 1963, p. 383.
19. In addition to the bibliography given in n. 2 and as a counterbalance see, for Gen
7rA5: H.P. RGER, On Some Versions of Genesis 3.15, Ancient and Modern, in Trans 27
(1976) 107; . LIPINSKI, Etudes sur des textes "messianiques" de AT, in Semitica 20
(1970) 47-48; for Isa 7,14: A.M. DUBARLE, La conception virginale et la citation d'Is.,
Vil, 14 dans l'vangile de Matthieu, in RB 85 (1978) 362-380; for Dan 7,13: J. LUST,
Daniel 7,13 and the Septuagint, in ETL 54 (1978) 62-69; for Zech 9,10: P. LAMARCHE,
Zacharie ix-xiv, Paris, 1961, p. 44; for Ps 110,3: D.M. HAY, Glory at the Right Hand:
Psalm 110 in Early Christianity (SBL MS, 18), Nashville, TN - New York, 1973, pp. 21-
22. The author ignores J. COPPENS, La porte messianique du Psaume CX, in ETL 32
(1956)5-23.
20. So also A. RAHLFS, Septuaginta, Stuttgart, 1935. R. Hanhart drew my attention to
this phenomenon in a letter dated 10 January 1983.
21. On the use of the term as an equivalent of the Hebrew name* of God mrr
'adny, see R. HANHART, Drei Studien zum Judentum (Theologische Existenz Heute, NF
140), Mnchen, 1967, pp. 59-60; P.W. SKEHAN, The Divine Name at Qumran, in the
Massada Scroll, and in the Septuagint, in Bulletin IOSCS 13 (1980) 14-44.
cult to imagine a Jewish translator identifying the Messiah with the
Lord. Moreover, we know by now that early Jewish manuscripts repre
senting recensions of the LXX did not translate the tetragrammaton. They
22
simply copied or transliterated it , and did not have to decide upon its
case. Christian copyists and authors had no problems with the expres
sion and readily applied it to Jesus Christ.
The Christian milieu in which the LXX was transmitted favoured a
messianic interpretation of several passages. It is less likely, however,
that the Jewish milieu in which the LXX originated, did so. Given the po
litical situation in Israel after 332 BCE and especially after 167-164 BCE,
the royal character of the expected Messiah was probably put in a low
23
key, at least by some Jewish factions . The Egyptian political situation,
which is I usually seen as the background of the origin of the LXX, may
24
have strengthened such developments. Philo's behaviour confirms this .
He lived and worked in this milieu. He tried to introduce the gentiles
into the substance of Jewish faith. In his voluminous work he keeps al
most completely silent as far as messianism is concerned. When he does
touch upon the theme, which happens only once, he avoids its royal di
mension.
It is by no means certain that all the books of the LXX originated in
one and the same milieu. The difference in the origin of the respective
books may be reflected in a diversification of their attitude towards
messianism. We shall see that the LXX version of Ezek 21,30-32 corre
sponds with, or prepares for, the messianic ideas en vogue at Qumran
and in some of the intertestamental literature. Other books of the LXX,
however, do not seem to follow this trend. The Hebrew text of Zech 6,13
is more in line with Qumran's messianism than its Greek version. The
Hebrew text of Jer 31,17ff., which stands close to the Qumran writings,
is omitted in the LXX.

2 2 . See, for example, HANHART, Drei Studien zum Judentum (. 2 1 ) , pp. 5 9 - 6 0 .

2 3 . An interesting case is to be found in Ezek 1 7 , 2 2 - 2 3 . The end of v. 2 2 in the MT
can be rendered as follows: "... upon a mountain, high and lofty". V. 2 3 begins a new
clause: "on the mountain height of Israel...". The last word of v. 2 2 , "lofty", translates
the Hebrew hapax legomenon VlVn. The LXX regards it as a verb meaning "to hang"
(n"?n) and connects it with v. 2 3 : The result is as follows: "... upon a mountain high"
(v. 2 3 ) , "and I will hang it/him () on a mountain height of Israel..." (v. 2 3 ) . The
object of the verb "to hang" is the "sprig" or choice branch of the cedar, a term with
messianic connotations. In its Greek translation, the passage, which already had a
messianic ring in the Hebrew original, could easily be applied by Christians to the cruci
fixion or "hanging" of the Messiah "on a mountain height of Israel". It should be noticed
that the royal character of the Messiah is no longer prominent in this application. Accord
ing to W. ZIMMERLI, Ezechiel, Neukirchen-Vluyn, 1969, p. 3 7 6 , the LXX misunderstood
the Hebrew.
2 4 . See JAUBERT, La notion d'Alliance dans le Judasme (. 18), pp. 3 8 2 - 3 8 3 .
 Having provided some general observations, I shall now proceed with
an analysis of one text in detail, comparing the Hebrew original with its
Greek version, especially in as far as its messianic message is con
cerned. Ezek 21,30-32 is our test case.

II. " U N T I L H E C O M E S " : EZEK 21,30-32

In Ezek 21,23ff. (RSV 21,18ff.) the prophet is told to perform a sym

bolic act. He is to trace a road junction in the sand. The interpretation in
vv. 26-28 informs us that the king of Babylon, Nebuchadnezzar, stands
at a crossroads. With the help of divination he chooses which way to go.
The lot falls to Jerusalem, to which he will bring his sword, the instru
ment of God's justice. Connected with this symbolic act follows a divine
saying divided into three sections. The first and shortest of these ad
dresses the people of Jerusalem (v. 29), the second threatens the "prince
of Israel" (vv. 30-32), the third and longest concerns the Ammonites and
their city, the alternative target of Nebuchadnezzar (vv. 33-37).
The second part of the saying is of special interest for us. In an intro
ductory sentence (v. 30), the prophet turns to the prince in a menacing I
way. The following lines (vv. 31-32) announce his judgement, prefaced
by the messenger formula. The conclusion of the oracle is enigmatic:
"Until he comes to whom the (mispt) is and to him I will give
it". Its language is reminiscent of the announcement of a ruler or Mes
siah of Judah in Gen 49,10: "Until he comes to whom it belongs and to
him shall be the obedience of the peoples". Who is the expected one in
Ezekiel's oracle? According to the context, he may be either Nebu
chadnezzar with his punishing judgement or a new Judaean King-
Messiah bringing justice. In the first case, rather surprisingly, Ezekiel
appears to have made the promise of Gen 49,10 the vehicle of a message
of total judgement. In the second case he seems to have reinforced the
ancient promise. The interpretation of the clause largely depends on the
options of the exegete faced with the problems of textual and literary
25
criticism in this verse and in the oracle as a whole . This is true for both
the MT and the LXX.
25. For a survey of recent solutions see B. LANG, Ezechiel: der Prophet und das
Buch, Darmstadt, 1981, p. 119, with reference on the one hand to ZIMMERLI, Ezechiel
(. 23), pp. 494-496, and R. CRIADO, Teorias nuevas en autores antiguos. Ez. 21,32 y
Gn. 49,10, in Archivo Teologico Granadino 26 (1963) 203-221, and Messianismo en
Ezequiel 21,32?', in XXX Semana hiblica Espahola, Madrid, 1973, pp. 263-317; and on
the other hand to H. CAZELLES, Le Messie de la Bible. Christologie de Ancien Testa
ment, Paris, 1978, pp. 129-136; ID., Shiloh, the Customary Laws and the Return of the
Ancient Kings, in Proclamation and Presence: Old Testament Essays in Honour of G.H.
1. The Masoretic Text

Textual Criticism

The Hebrew text of v. 31 has four verb forms that are probably to be
e
parsed as third person singular hiph'il perfects: hsr, D"nn h rm,
31 higbah, TDtfn hispl: "he removed (the diadem)", "he took off
(the crown)", "he exalted (the lowly) and brought down (the lofty)".
26
This plausible reading, however, supported indirectly by the Targum ,
is not accepted by the Masoretes. Their punctuation suggests that we
should read the first two verbs and the fourth as infinitive constructs.
This hardly makes any sense in the context and conflicts with the punc-
tuation of the third verb as an infinitive absolute. W. Zimmerli and the
majority of commentators propose that we read the infinitive absolute
27
throughout . This implies erasing the I yod in three of the four verbs
(following some late manuscripts), or accepting an odd form of the in-
finitive absolute. The major reason behind this proposal is the translation
of the LXX. The critical edition by Ziegler reads imperatives, which offer
a rather accurate rendering of the Hebrew infinitive absolute (GKC,
113 bb). We shall see, nevertheless, that Ziegler's option is not above
suspicion.
In v. 32 the line r w m (gam-z't l' hya) is often emended,
being the reason that the feminine form of the subject DUT (z ) does not
correspond with the masculine verb form hy. Following W.L.
Moran, Zimmerli suggests that may have been abbreviated from an
2
original thyh * through virtual haplography. The conflict is avoided

Davies, London, 1970, pp. 2 3 9 - 2 5 1 , and MONSENGWO-PASINYA, Deux textes messianiques

de la Septante (n. 2 ) . Lang's reference to Monsengwo-Pasinya is not entirely to the point
since the latter follows Zimmerli as far as the MT is concerned. He finds a messianic inter
pretation of Ezek 2 1 , 3 0 - 3 2 only in the LXX. Lang himself opts for Zimmerli's solution:
see Kein Aufstand in Jerusalem: die Politik des Propheten Ezechiel, Stuttgart, 1 9 7 8 ,
p . 120.
26. The support is indirect: the Targum reads first person singular imperfect pa'el
forms: "I will remove ('IVX 'a'edd). I will take off (*?B3N 'abattl)". The translator may
have confused he and 'alef'm the prefixes.
27. For the erasing of the yod, ZIMMERLI, Ezechiel (. 2 3 ) , p. 4 8 3 , finds support in
some late mss Kenn.; see also, for example, G.A. COOKE, The Book of Ezekiel, Edin
burgh, 1 9 3 6 , p. 2 3 9 , with reference to W. GESENIUS - E. KAUTZSCH - A.E. COWLEY, He
brew Grammar. Second English Edition Revised in Accordance with the Twenty-Eighth
German Edition ( 1 9 0 9 ) , Oxford, 1 9 8 0 , 1 1 3 bh.
28. If one wishes to postulate a haplography, it may be better to presuppose the fol
lowing original text: rrn N ? XT X ? -Dl. The original text offered a parallel with ns
1 1

1
flHt"KV in v. 3 1 . The eye of the scribe wandered from the first Hb to the second N? in

32. According to W.L. MORAN, Gen 49,10 and Its Use in Ez 21,32, in Biblica 3 9
(1958) 4 2 2 , "'aleph and tau could be confused either in the Phoenician or in the Aramaic
square script, and hence the possibility of a virtual haplography in the sequence /' thyh";
in a more elegant way when one connects nxt'DJ (gam-z't) with the
preceding verb nwfcW ( 'smenn) and translates in line with H. Cazel-
les: "Overturning, overturning, it is that which I will establish, even
that". (l' hy) then introduces a new clause. Its subject is the
subject implied in the expression that follows: "There will not have
been (one to whom the Dttto [mispt] belongs) until he comes whose
29
right the DDtfa (mispt) i s . . . " .

Literary Criticism

V. 31 tells the public about the past. It reminds them of what Nebu
chadnezzar did to Jerusalem on the occasion of his first invasion: "He
removed the turban and took off the crown". In its literal use in the OT,
the term DS3S (misnepet) is confined to the head dress of the high
30
priest . The crown or mS? ('tr) is rather a sign of royal power.
31
Both terms also have a figurative u s e . This appears to be the case in Isa
32
62,3. There the crown and the turban are parallel notions applied to Je
rusalem denoting its worth for God: "You shall be a crown of beauty in
the hand of the Lord, and a royal turban in the hand of your God". The
only other I text in which both terms are used as synonyms is Ezek 21,31.
There too they probably have a figurative meaning, indicating Jerusa
lem's glorious lite. Nebuchadnezzar abased the city, taking into exile
the lite of the town. The sentence can be compared with Ezek 17,12-13
and its context, which deals with the same events. The king is not sin
gled out. He is a member of the upper class taken into exile. The last line
of v. 31 should be understood in the same light. "He exalted the lowly
33
and abased the lofty" . The reference is to the situation in Jerusalem
after Nebuchadnezzar's first attack. Everything is turned upside down.

ZIMMERLI, Ezechiel (. 23), p. 483. Both authors rightly refuse other emendations such as
that suggested by J.A. BEWER, Textual and Exegetical Notes on the Book of Ezekiel, in
JBL 72 (1953) 158-168, esp. p. 162, rrrr nw ni, or that proposed by C H . CORNILL,
Das Buch des Propheten Ezechiel, Leipzig, 1886, p. 309, nKD vh ""IN, based on a
variant reading in the LXX.
29. CAZELLES, Le Messie de la Bible (n. 25), p. 247, referring to Josh 10,14; 2 Kings
20,15; Jer 52,20; Ezek 9,14.
30. Exod 28,4.37.39; 29,6; 39,28.31; Lev 8,9; 16,4; see also Zech 3,5 Tlx (snp).
3 1 . 2 Sam 12,30 // 1 Chron 20,2; Jer 13,18; Ps 21,4.
32. Qer *psi. There is no doubt that here both terms ("crown" and "turban") are
synonyms. This is also the case in Ezek 21,31 where the verbs and are paral
lels: compare Ezek 45,9, where the same verbs are used as parallels.
33. 33 is a masculine form, suggesting that n*?Dtfn should also be read as a mascu
line form (with - paragogicum). The word pair 33 and *?D1P more often refers to "lord"
and "slave". See 2 Sam 6,22; Ps 138,6; Qoh 5,7, and LANG, Kein Aufstand (. 25),
p. 116. The Masoretic punctuation intends to recommend the masculine form as the more
correct, compare H. BAUER - P. LEANDER, Historische Grammatik der hebrischen
Sprache des Alten Testamentes. Erster Band, Halle, 1922, 62 y.
More specifically, the lite have been humbled while the lower-class
people have been given power. The feminine indicative pronouns in the
immediately foregoing expression: n X T ' K ? (z't l'-z't) probably
1

also point to the town: "She is not the same any more".
If the foregoing interpretation is correct, v. 31 makes abstraction of
v. 30 in which the king is addressed and continues the line of thought of
the preceding section dealing with Jerusalem. This conclusion invites us
to have a closer look at v. 30. The address in v. 30 is unusual for
Ezekiel. Seldom in this book, with its stereotype expressions and com
positions, is the guilty person addressed named in the second person im
mediately before the messenger formula. When it happens, the context
34
appears to reveal the hand of a later redactor . Such seems to be the
case here. The terminology in v. 30 is almost identical with that of v. 34,
which may have been a source of inspiration to the redactor. The noun
y?n (hll) meaning "slain", "wounded" fits better in v. 34 then in
35
v. 3 0 . V. 30 was probably inserted by someone who wished to suggest
that the following verses 31 and 32 were not to be applied to Jerusalem
as a whole but more specifically to its king. He has to take off his crown
and to remove his turban. No longer do the feminine pronouns in DXT
1
nxrH ? (z't l'-z't) automatically I refer to the town, the mention of
which now lies at a distance. They are considered as neuter forms, the
expression meaning that "nothing will be the same any more". The
redactor responsible for the insertion of v. 30 is most likely to be identi
36
fied with the one who, according to B. Lang , replaced Jerusalem by
Ammon in the next section. He could not accept the idea of a total and
final destruction of the holy city.
In contrast with v. 31, v. 32 is oriented towards the future: "A ruin, a
ruin, a ruin I will make her". This first clause elaborates upon the proph
et's symbolic act announcing Nebuchadnezzar's new and final assault

3 4 . The pronoun nnxi, "and you", is most often followed in Ezekiel by DTK and
refers to the prophet: 2,6.8; 3,25; 4,1; 7,2; 12,3; 13,17, etc. Only three times is the per
son addressed in an oracle named in the second person immediately before the messenger
formula: 20,39 (plural), 21,30 (singular), 34,17 (plural). The analysis of F. HOSSFELD,
Untersuchungen zu Komposition und Theologie des Ezechielbuches, Wrzburg, 1977,
Pp. 3 6 , 282-285, 333, leads to the conclusion that the passages in question are redactional.
3 5 . In Ezek 21,30 the term Y?n receives a connotation which is unusual in Ezekiel
and in the Bible as a whole. The term normally means "slain", "wounded" (by the
sword); see, for example, Ezek 21,19; 31,17.18; 32,20.21.22.23.24.25.28.29.30.31.32,
and not "profane". Although Ezek 21,34 is rather obscure, the meaning "wounded"
seems to fit better there than in v. 30 where VVn is confused with Vin. Compare the LXX
translation in v. 34 but in v. 30.
36. LANG, Kein Aufstand (n. 25), pp. 120-125. In support of Lang's interesting thesis
one may add that the expressions "seeing false visions" and "divine lies", which are at
tested in v. 34, are always used in oracles concerning Israel: 13,6-7.9.23; 22,28.
against Jerusalem. It indicates the deeper dimension of this event, show
ing that Nebuchadnezzar is nothing but a human instrument of God's
punishing intervention against Jerusalem. Whatever may be the exact
meaning of ms? ('aww), translated here and in the RSV by "ruin", it
37
certainly implies some form of distortion and destruction . The suffix of
the feminine personal pronoun added to the verb m a ^ N ('stmenn):
"I will make her" again points to the city of Jerusalem. nx"D5 (gam-
z't), immediately connected with it, underlines this. It reminds the
hearer of the fact that Nebuchadnezzar chose the road to Jerusalem and
not the one leading to Ammon. At a later stage, when v. 30 was inserted,
the pronouns may have been understood in a neuter way. The reference
to the city became less explicit, but the general meaning of distortion
and desolation remained.
The final line of v. 32 is most intricate. If one accepts Cazelles' hy
pothesis, it opens with a short introductory sentence, b (l' hy),
and proceeds with a longer subordinate clause SBton xnTS?
( m n n ) Cad-b' 'aser-l hammispt [ntattwj), "until he comes to
whom the mispt is". Who is the one to come? Among the possible an-
swers two major options come to the fore. According to the first, the
coming one is the king of Babylon. He is about to bring the destruction
announced by the prophet. In this case the introductory b (l ' hy)
refers to the disaster saying either that "it has not happened (yet)" or
that something like this "had never happened" until the coming of this
king. According to the second group, the expected one is a saviour king
or Messiah. He may be expected in either the near future or in remote
eschatological times. In this option the introductory sentence b (l '
hy), when not emended, is probably to be translated along the lines
suggested by Cazelles (see nn. 25 and 29). The subject of b (l'
hy) I is to be identified with the subject of the following subordinate
clause: "There will not have been (a saviour) until he comes to whom
the (mispt) is".
In recent literature on the topic (see n. 25), the choice between the two
possible answers largely depends upon the interpretation of the term
DPQ (mispt). When OStfQ (mispt) means "judgement-punishment",
then the expected one must obviously be the king of Babylon. He will
execute all the threats that were announced by the prophet. If DEto
(mispt) is understood as "right", "justice", however, then the coming
one must be a saviour who will bring justice. How are we to decide?

37. A comparison with Isa 24,1 confirms this: "Behold the Lord will lay waste the
earth and make it desolate and he will twist (ms?) its surface and scatter its inhabitants".
See MORAN, Gen 49,10 and Its Use in Ez 21,32 (n. 28), p. 420.
The problem is hard to solve because of the lack of good parallels for
this particular use of the term in the book of Ezekiel. Ezekiel often men
tions the plural "'Dtf (mispatm), meaning "rules", "laws", "direc
tives"; or the singular without the article meaning "justice", as a syno
nym of n p t x (sedq). In most, if not all, of these cases the term UDtfa
38
(mispt) has a positive connotation . Does this also apply to Ezek 21,32
where Dtf (mispt) occurs in the singular preceded by the article and
followed by a lamed indicating to whom "it" belongs? The answer to
this question may be facilitated through a comparison with the use of the
term in the other biblical books. The concordances reveal that the best
parallel text is to be found in Deut 1,17. The verse has S P (mispt)
preceded by the article and followed by a lamed. The full expression
1
reads as follows: mrr ? (k hammispt lyhwh), "The mispt
belongs to the Lord". The context indicates that Dtf (mispt) here
means "juridical power", "judgement". This judgement may entail ei
ther vindication or condemnation. The same is probably true in Ezek
21,32, which means that, after all, the term Dtf (mispt) in this verse
does not tell us whether the coming one will be a saviour for Jerusalem
or a destroyer. The allusion to Gen 49,10 does not help us either. First,
39
the reference is less clear than is often taken for granted . Second, it
40
may imply a reversal of the meaning of Gen 4 9 , 1 0 . I
On rereading the Hebrew text of Ezekiel's oracle in the light of our
analysis a feeling of uncertainty and hesitation remains. Nevertheless, I
suggest the following tentative conclusions. In a first draft the oracle
was directly connected with Ezekiel's symbolic act announcing Nebu
chadnezzar's destructive intervention against Jerusalem. Seen in this
context, the coming one in v. 32 is to be identified with Nebuchad-

3 8 . There may be same doubt concerning Ezek 23,24, a text that led Zimmerli to ac
cept the position of Moran according to whom tJBtfa has an unfavourable meaning. See,
however, CAZELLES, Le Messie de la Bible (n. 25), pp. 244-245. Notice, moreover, that in
this passage, OBP is not defined by the article. According to CRIADO, Teorias nuevas en
autores antiguos (n. 25), pp. 268-270, Ezek 29,21 offers a close parallel to Ezek 21,32 as
far as the use of BBVQ with an unfavourable meaning is concerned. We have to admit that
here Dtf is defined, not by the article, but by the personal pronoun. It is not at all cer
tain, however, that "OBtfa-nN nfcra means "to execute judgement". The parallel expres
s i o n W*D is a hapax legomenon and does not shed much light on the problem. Both ex
pressions may very well refer to God's positive intervention in favour of Israel described
ui the foregoing verses and resulting in the setting of God's "glory among the nations"
( v . 21a).
3 9 . According to Moran, there can be little doubt about the fact that the prophet al
ludes to Gen 49,10 (Gen 49,10 and Its Use in Ez 21,32 [n. 28], pp. 416-417), with refer
ence to the context in Ezekiel, esp. to chapter 19. According to LANG, Kein Aufstand (.
~ ) > 119, . 13, the allusion cannot be proven. For a survey and personal view, see
I J U A D o , Teorias nuevas en autores antiguos (n. 25), pp. 307ff.
4 0 . See esp. ZIMMERLI, Ezechiel (. 23), pp. 495-496.
nezzar. The BSBto (mispt) given to him by the Lord brings Jerusalem's
condemnation and destruction. A later reworking of the oracle caused a
shift in accent. With the insertion of v. 30 the oracle was more or less
disconnected from the preceding symbolic act. The one addressed was
no longer the city but its wicked king. In this new context the coming
one of v. 32 was automatically understood as standing in contrast to the
condemned king. It was suggested that the expected one would be a just
king and not an unhallowed wicked one. He would be a saviour fulfill
ing the promise of Gen 49,10.
41
A similar process of reinterpretation may be traced in Ezek 17 . The
more original level of this oracle deals with the disloyal behaviour of Je
rusalem and its king Zedekiah towards Nebuchadnezzar. They broke
their vassal-oath and were to be punished. The events are comparable to
those treated in Ezek 21,23ff. A later editor added an oracle of salvation
announcing the coming of a saviour. He partly used the terminology of
42
Ezek 21,31: "I the Lord abase and exalt..." . In doing so he was the
first to suggest a messianic exegesis of Ezek 21,31-32.

2. The Septuagint Version

How did the Greek translator(s) understand Ezekiel's oracle? Before

trying to formulate an answer to this question, we have to give a general
appreciation of the LXX of Ezekiel. In non-problematic passages, the LXX
proves to be rather faithful to the Hebrew original, providing a close to
43
literal translation . In the scholarly world, towards the turn of the cen
tury, this led to an attitude of confidence in the Greek text. In chapters in
which the MT tends to be obscure or even corrupt - and chapter 21 hap-l
44
pens to be reckoned among them - commentators and translators often
had recourse to the LXX, hoping to find there a good rendering of the
45
original text .
41. On the history of the redaction of Ezek 17 see HOSSFELD, Untersuchungen zu
Komposition und Theologie des Ezechielbuches (n. 34), pp. 59-98.
42. See HOSSFELD, Untersuchungen zu Komposition und Theologie des Ezechiel
buches (n. 34), p. 88. The antithetic parallel use of the expressions "to abase the lofty"
and "to exalt the lowly" occurs only in Ezek 17,24 and 21,31. Since the author of Ezek
17,22-24 appears to have combined several other passages it is most likely that he used
21,31 as a source of inspiration and not vice versa.
43. Compare . , The Text-Critical Use of the Septuagint, Jerusalem, 1981, p. 63.
The literalness is relative. It is not consistent in the sense that it renders all occurrences of
a given Hebrew root or construction by the same Greek equivalent. See J. ZIEGLER, Zur
Textgestaltung der Ezechiel-Septuaginta, in Biblica 34 (1953) 440.
44. See G. FOHRER, Hauptprobleme des Buches Ezechiel (Beihefte zur Z A W , 72),
Berlin, 1952, p. 53, . 1 ; ZIMMERLI, Ezechiel (n. 23), p. 116.
45. A . MERX, Der Werth der Septuaginta fr die Textkritik des Alten Testaments, an
Ezechiel aufgezeigt, in Jahrbcher fr protestantische Theologie 9 (1983) 65-77; G.
 After this general observation, we return to our initial question. Did
the LXX interpret Ezek 21,30-32 in a messianic sense? Again the answer
depends on decisions of a textual and literary critical character.

Textual Criticism

Apart from the verb , the verbs in v. 31 (26) are to be parsed as

second person singular aorist indicatives: , "you took off";
, "you put on"; , "you abased"; , "you
exalted". In his critical edition of the text Ziegler preferred imperatives
to indicatives in the first two instances: and . The wit
46
nesses supporting this reading are basically Lucianic . The great major
ity of the manuscripts, however, among which the oldest and most trust
worthy ones such as and papyrus 967, attest the indicative forms. We
shall see that the literary analysis of the verse confirms this reading.
Against the same majority and with the same Lucianic minority Ziegler
preferred the prefix - to - in the second verb, reading and
not . In the latter case Ziegler's choice was probably influenced
47
by the MT and in the first by its emendation .
In v. 32 (27) some manuscripts insert after as a
translation of the Hebrew term StfQ (mispt). At a first look, the better
witnesses might seem to have overlooked this term. A further investiga
tion reveals, however, that the expression -b DEto (mispt + /) can be
48
rendered by the verb . I

Literary Criticism

Beginning with v. 30 (25), the oracle addresses an or

49
leader of Israel. He is . This qualification may give us a hint
concerning his identity. In the LXX, the term is reserved for cultic mat
ters. In the deutero-canonical books it is applied to a person, but only

JAHN, Das Buch Ezechiel auf Grund der Septuaginta hergestellt, Leipzig, 1905; CORNILL,
Das Buch des Propheten Ezechiel (n. 28).
449
46. Ziegler refers to L ' 410 Tht. for and to L-V-46 410 Tht. for
(p. 185). Monsengwo-Pasinya follows Ziegler without any critical doubts or questioning.
In Rahlfs's edition the majority reading is given: and (p. 806).
47. Compare above, p. 18. It is possible that the LXX had a Vorlage allowing it to read
s e c o n d person singular imperative. It is more likely that the translator introduced these
f o r m s of the verb in order to adapt v. 31 better to v. 30. About Personenwechsel in the
LXX of Ezekiel, see ZIEGLER, Zur Textgestaltung der Ezechiel-Septuaginta (n. 43),
438.
1
48. See Deut 21,17: m s a n D P O i ?: , compare
Lev 5,10; 9,16. It should be noticed that in Deut 21,17 DBwa is used without the article.
49. Only here does the LXX translate Hebrew by . The normal transla
t i o n is (26x) or (4x) or (lx).
once, and then in a cultic context. The person is Antiochus IV who
"took the holy vessels with his polluted ( ) hands" (2 Mace
5,16). These few data suggest that the in Ezek 21,30 (25)
was also connected with a cultic situation.
V. 31 (26) is undoubtedly presented as the immediate continuation of
v. 30 (25). The wicked prince is further addressed in the second person
singular. He is accused of having removed his priestly turban, putting on
a royal crown. The contrast between the two verbs and ,
"you took off" and "you put on", is remarkable. It indicates that, accord
ing to the translator, the respective objects of these verbs were not syno
nyms. And indeed, when not used figuratively, as in the MT, the ,
standing for Hebrew nD3Su (misnepet), normally refers to the priestly
headband, whereas the , rendering Hebrew mX? ('tr), is a
50
worldly sign of distinction . The use of the latter term is rare in the OT.
Only in the later strands of the Bible, especially in the deutero-canonical
or apocryphal books, it is more common. It is significant that the
Maccabean high priest Jonathan received a from the hands of
Alexander Balas (1 Mace 10,20). He thus received royal authority, not as
51
an independent king, but as a vassal of his Seleucid lord .
Jonathan may not have been the first high priest to covet royal power
and honour. He certainly was not the last. A culminating point must
have been reached when the Hasmoneans took the royal title. Some were I
enthusiastic about this evolution. Jesus Sirach appears to have been
among them, in the period before the Maccabees. He is most exuberant
in his praises of Aaron, the archetype of the high priest. It is remarkable
that he attributes to Aaron a golden crown () upon his priestly
turban (), which suggests that he joined the priestly and the royal
52
powers .

50. The Targum distinguishes between the priestly turban of the high priest Seraiah
and the royal crown of Zedekiah, the king.
51. See W . GRUNDMANN, , in TWNT 7 (1964) 623-625; R. DELBRCK,
Antiquarisches zu den Verspottungen Jesu, in ZNW 41 (1942) 124-145, esp. pp. 134-135,
138-140. On the (nsjxa) see above p. 18. The term is rare in the more
ancient strata of the OT. In 2 Sam 12,30 it refers to the golden crown of an Ammonite
vassal king; in Ps 21,4 (20,4) to the golden crown of the king of Israel and a gift of YHWH
(in the LXX translation it is a crown with precious stones). See also Jer 13,18; Zech
6,11.14; Est 8,15. See DELBRCK, Antiquarisches zu den Verspottungen Jesu, p. 125.
Only in the later strata of the OT is the word more common, esp. in the Apocrypha or
Deutero-canonical Books: see, for example, 1 Mace 10,20; 13,37.39; 2 Mace 14,4; Sir
40,4; 45,12. The LXX inserts it in Isa 22,18.21. In all the above references the golden
wreath or appears to be the head dress of a vassal or vassal-king. See
DELBRCK, Antiquarisches zu den Verspottungen Jesu, p. 125. For the use of the term in
other contexts see GRUNDMANN, , pp. 624-625.
52. Sir 45,12; compare 45,24b-25a which should be read as follows; "that he
 Not everyone was happy with this state of affairs. Especially under
the Hasmoneans the opposition grew. Josephus (Antiquitates Iudaicae
53
14,40-41) and Diodorus explicitly refer to it. The Testament of Levi
also insists on the necessary separation between royal and priestly func
54
tions . The community of Qumran must have played a major role in the
55
opposition . For them, the high-priest-king in Jerusalem was "the
56
wicked priest" . They promoted the expectation of a priest-Messiah
along with a king-Messiah.
Most probably, the Greek translator of Ezek 21,31 was also among
the objectors. According to him, the high priest defiled his priestly tur
ban, preferring the . His following remarks must be under
stood along the same lines: "She shall no longer be the same
". Notice the use of the feminine personal pronoun,
which according to the context, most likely refers to the or
57
priestly turban . The next line describes the consequences of the high
priest's behaviour: "You have abased that which was high, and exalted
that which was low". He underestimated the value of his priesthood. I
A similar rejection of the "wicked high priest" may be found in Ezek
28,11-19 in its LXX version. More than the MT, the Greek translation sug
gests that the "prince of Tyre" is to be identified with the prince-high-
58
priest in Jerusalem . In cryptic language, the translator confers on him

[Phinehas the high priest] and his descendants should have the dignity of the priesthood
for e v e r and His covenant with David, the son of Jesse, of the tribe of Judah": see P.C.
BEENTJES, Jesus Sirach en Tenach, Nieuwegein, 1981, p. 190.
53. Bibliotheca historica 40, fragm. 2, referred to by A. HULTGRD, L'eschatologie
des Testaments des Douze Patriarches (Acta Universitatis Upsaliensis. Historia
Religionum, 6), I, Uppsala, 1977, p. 61.
54. See esp. Testament of Judah 21,1-5 and 24,1-4; compare HULTGRD, L'eschato
logie des Testaments des Douze Patriarches (n. 53), pp. 60ff.; compare J. BECKER, Unter
suchungen zur Entstehungsgeschichte der Testamente der Zwlf Patriarchen, Leiden,
1970, pp. 315ff.
55. See VAN DER WOUDE, Die messianischen Vorstellungen der Gemeinde von Qum
ran (n. 17), pp. 225ff.
56. See esp. VAN DER WOUDE, Die messianischen Vorstellungen der Gemeinde von
Qumrn (n. 17), pp. 233-235, who identifies the wicked priest with Alexander Jannaeus
(103-76), and G . and P . VERMES, The Dead Sea Scrolls: Qumran in Perspective, London,
1977, pp. 150-156, who identify him with Jonathan (160-143). For a survey of other possi
ble identifications and bibliography see G . and P . VERMES, The Dead Sea Scrolls, pp. 161 -
162; R.T. BECKWITH, The Pre-History and Relationships of the Pharisees, Sadducees and
Essenes: a Tentative Reconstruction, in RQum 11 (1982) 44ff. Recently, van der Woude
s u g g e s t e d that the term "wicked priest" may have been used for a succession of Jerusalem
h i g h priests; see his Wicked Priest or Wicked Priests?, in JJS 33 (1982) 349-359.
57. Notice the contrast with the MT. There the reference is either to the "town" or to a
n e u t e r "everything". The special accentuation in the LXX is brought to the fore by
MONSENGWO-PASINYA, Deux textes messianiques de la Septante (n. 2), pp. 369-370.
58. Compare with .-. BOGAERT, Montagne sainte, jardin d'den et sanctuaire
the and the (seal), which are signs of royal
power. The jewels of his vestments are identical with those of the high
priest described in Exod 28,17-20. His pride and his greed are the causes
of his downfall. The accusation sounds very similar to that raised against
the "wicked priest" in lQpHab 8,10-11: "His heart became proud, and
he forsook God and betrayed the precepts for the sake of riches".
After this brief excursion into Ezek 28 we return to Ezek 21. The in
dictment in v. 31 is followed by the announcement of the verdict in v.
32: . Again the feminine ob
ject of the sentence must be the . God himself will further defile
the priestly turban. It will no longer be the same until the coming of
someone to whom it really belongs. This final clause announces the ad
vent of a priestly Messiah who will restore the high priesthood and who
will be worthy to receive the head dress of the high priest.
Is the LXX version of Ezek 21,30-32 more messianic than the original
Hebrew text? The answer largely depends on the options taken in the
course of the text-critical and literary critical analysis of the text. The
above investigation suggests the following conclusions:

1. The first draft of the Hebrew text had no messianic connotation. It an

nounced doom for Jerusalem.
2. On a later redactional level the oracle was reinterpreted. The new mes
sage foretold punishment for the reigning king and the coming of a
messianic saviour.
3. According to the LXX version, the oracle reacts against the unification of
the royal and the priestly functions. It condemns the high priests who
prefer royal powers over priestly ones and announces the coming of a
new high priest who will be worthy of the priestly turban. One could
call this a priestly messianic expectation as opposed to a royal Davidic
messianic expectation. I

Both our general survey and the analysis of one sample text reveal
that in questions of theology such as messianism, one cannot treat the
LXX as a unified entity. Each relevant text should be studied on its
own. At the present stage of the investigation we may conclude that the
LXX certainly does not display a uniform picture of a developing royal
messianism.

(hirosolymitain) dans un oracle d'zchiel contre le prince de Tyr (z 28,11-19), in H.

LIMET - J. RIES (eds.), Le mythe, son langage et son message. Actes du Colloque de Lige
et Louvain-la-Neuve 1981 (Homo Religiosus, 9), Louvain-la-Neuve, 1983, pp. 131-153.
In the following short note on Ezek 28,11-19 we refer only to some of the more relevant
differences between the MT and the LXX. For further details see the interesting article of
Bogaert.
Tsafon 2/3 (1990) 3 - 1 4

LE MESSIANISME ET LA SEPTANTE D'ZCHIEL

I. NOTIONS GNRALES

1. Messianisme*

a) Juifs et Chrtiens

Le messianisme est un lment essentiel dans la foi des Juifs et des

Chrtiens. Pourtant, la discussion de ce thme s'avre dlicate. En effet,
c'est dans ce domaine que le conflit entre Juifs et Chrtiens trouve son
origine. La racine du conflit est double. D'abord et surtout, il y a le fait
que selon les Chrtiens les promesses messianiques sont dj accomplies
avec la venue de Jsus-Christ: cela n'est pas acceptable pour les Juifs.

1. Une slection d'articles et de monographies sur le messianisme dans l'Ancien Tes-

tament pourrait contenir les titres suivants: J. LAGRANGE, Le messianisme chez les juifs,
Paris, Gabalda, 1909; S. MOWINCKEL, He That Cometh, Oxford, Blackwell, 1956 (trad, de
Han som kommer, 1951); J. KLAUSNER, The Messianic Idea in Israel, London, Allen,
1956 (tr. de la troisime dition en hbreu); A.S. VAN DER WOUDE, Die messianischen
Vorstellungen der Gemeinde von Qumran, Assen, Van Gorcum, 1957; J. COPPENS, Le
messianisme royal: ses origines, son dveloppement, son accomplissement (Lectio divina,
54), Paris, Cerf, 1968; M. REHM, Der knigliche Messias (Eichsttter Studien, N F 1),
Kevelaer, Butzon & Becker, 1968; G. SCHOLEM, The Messianic Idea in Judaism and
Other Essays on Jewish Spirituality, New York, Schocken Books, 1971; J. COPPENS, Le
Messianisme et sa relve prophtique. Les anticipations vtrotestamentaires. Leur accom-
plissement en Jsus (BETL, 38), Leuven-Gembloux, Duculot, 1974; S.H. LEVEY, The
Messiah: An Aramaic Interpretation. The Messianic Exegesis of the Targum, Cincinnati,
OH, Hebrew Union College, 1974; T.N.D. METTINGER, King and Messiah: The Civil and
Sacral Legitimation of the Israelite Kings (Coniectanea Biblica. Old Testament Series, 8),
Lund, Gleerup, 1976; J. BECKER, Messiaserwartung im Alten Testament (Stuttgarter
biblische Studien), Stuttgart, Katholisches Bibelwerk, 1977; H. CAZELLES, Le Messie de
la Bible, Paris, Descle, 1978; P. GRELOT, L'esprance juive l'heure de Jsus, Paris,
Descle, 1978; J. COPPENS, La relve apocalyptique du messianisme royal, vol. I (BETL,
50), Leuven, 1979; L. LANDMAN, Messianism in the Talmudic Era, New York, Ktav,
1979; J. BECKER, Messianic Expectation in the OT, Philadelphia, PA, Fortress, 1980
(trad, de Messiaserwartung); J. COPPENS, La relve apocalyptique du messianisme royal,
vol. III, ed. F. Neirynck (BETL, 55), Leuven, Peeters, 1981; J. COPPENS, La relve apo-
calyptique du messianisme royal, vol. II, ed. J. Lust (BETL, 61), Leuven, Peeters, 1982;
H. STRAUSS, Messianisch ohne Messias: Zur herlief er ungsge schichte und Interpretation
der sogenannten messsianischen Texte im Alten Testament (Europische Hochschul-
schriften, XXIII/232), Frankfurt/M, Lang, 1984; G. SCHIMANOWSKI, Weisheit und Mes-
sias (WUNT, 17), Tbingen, Mohr, 1985; K. SEYBOLD, rwn, dans TWAT 5 (1986) col.
46-47.
 Il est tonnant que dans son tude des diffrences entre le messia-
2
nisme juif et chrtien, G. Scholem semble oublier ce facteur important .
La raison se trouve sans doute dans sa notion un peu floue du messia-
nisme. Pour lui, le messianisme se confond plus ou moins avec l'apoca-
lyptique et avec la rdemption finale de l'homme. L'attente d'un Messie
individuel ne semble pas jouer un rle de premier plan. I
Selon lui, l'origine du problme opposant Chrtiens et Juifs doit tre
recherche dans la tendance qu'ont les Chrtiens intrioriser la r-
demption. Pour les Juifs, le salut se joue dans le domaine de l'histoire et
non dans le for intrieur avec la rmission des pchs. G. Scholem cri-
vait ses ides avant le renouveau de la pense chrtienne avec sa tholo-
gie de la libration et sa thologie politique. Je crois que, de nos jours,
on ne peut plus accuser les Chrtiens de limiter le messianisme une r-
demption purement intrieure. Comme deuxime facteur expliquant les
diffrences entre Juifs et Chrtiens en matire messianique on pourrait
peut-tre retenir que pour les Chrtiens plus que pour les Juifs, la notion
du messianisme est lie l'attente d'un Messie individuel. Pour les Juifs
la notion se confond plus facilement avec une attente apocalyptique col-
lective impliquant une rdemption de l'humanit.
3
b) Une dfinition du messianisme et du Messie

Le terme "Messie" vient de l'hbreu rrtf et signifie "l'oint". Dans

l'Ancien Testament le mot est ordinairement employ comme titre pour
le roi rgnant. Il ne semble jamais dsigner le roi sauveur des temps es-
chatologiques. Il ne faut pas en conclure que l'Ancien Testament ne con-
nat pas de messianisme dans le sens propre du terme. Sans avoir recours
au terme plusieurs textes esquissent l'espoir ou la promesse d'un
sauveur pour les temps venir.
Ceci nous amne la question des dfinitions. Les discussions du mes-
sianisme sont souvent entraves par un manque de dfinitions claires. Pour
nos besoins le "Messianisme" dans le sens strict peut tre dfini comme:
( 1 ) l'attente d'un roi-sauveur humain mais aussi transcendant (2) qui vien-
dra dans une priode eschatologique (3) et qui inaugurera le royaume de
4
Dieu sur terre (4) apportant la rdemption ou le salut des hommes .
Dans un sens plus large du messianisme le sauveur peut tre envisag
comme prophte ou "Fils d'homme". On peut mme concevoir un mes-
sianisme sans Messie individuel, c'est--dire une rdemption collective
eschatologique. Voir J. Coppens et ses travaux sur le messianisme.

2. Voir SCHOLEM, The Messianic Idea in Judaism (. 1), p. 1.

3. Voir SEYBOLD, T\VKI (. 1), col. 52-53.
4. Voir COPPENS, Le messianisme royal (. 1), pp. 13 sq.
 5
2. Messianisme dans la Septante

a) Observations mthodologiques
6
L'ancienne traduction targumique accentue le messianisme . Peut-on
en I dire autant de la Septante? Selon J. Coppens, il n'y a pas de doute. Il
y trouve une accentuation du messianisme dans les textes suivants: Is
7
7,14 et 9,1-5; Ps 110,3 . La thse est accepte par beaucoup d'exgtes.
Ils renvoient une srie de passages qui sont censs offrir un fondement
supplmentaire la thse: Gn 3,15; 49,10; Nb 24,7.17; Dt 28,66?; 2 S
7,16; Ps 2,6-8; 72; Is 9,6; l l , l s q ; 14,29-32; 28,16; 49,6; 51,4; 61,1;
63,1-6; Jr 23,5-6; Ez 17,22-23; 21,30-32; Dn 7,13; Am 4,13; 9,11-12;
8
Ha 3,2; Za 3,8; 6,12; 9,9-10; Lm 4,20 .
premire vue, la srie est impressionnante. Quand on y regarde de
plus prs on dcouvre plusieurs faiblesses dans l'argumentation. Dans
plusieurs cas le texte grec des passages en question n'est pas plus
messianisant que l'hbreu, au contraire. Par exemple, en Is 9,5-6 la
Septante ne donne pas une lecture messianisante, mais plutt une inter-
prtation thologisante, attribuant Dieu les noms qui dans le texte
massortique sont donns l'enfant. Aussi, une discussion approfondie
devrait-elle examiner tous les textes du dossier et pas seulement une
slection choisie pour les besoins de la cause. Vous me permettrez
de donner encore un exemple. Quand on lit le texte hbreu d'Is 42,1
on peut fort bien y discerner une promesse messianique: "Voici mon
serviteur que je soutiens...". Dans la traduction la Septante collectivise
en ajoutant le nom d'Isral: "Voici mon serviteur Isral...". Elle ne
permet donc pas une lecture messianisante dans le sens strict et indivi-
duel.

5. Une introduction bibliographique concernant le messianisme dans la Septante se

trouve dans J. LUST, Messianism and Septuagint, dans J. EMERTON (ed.), Congress Vo-
lume Salamanca 1983 (SupplVT, 36), Leiden, Brill, 1985, pp. 174-191. Introductions g-
nrales la Septante par H . B . SWETE, An Introduction to the Old Testament in Greek,
Cambridge, University Press, 1914; S.P. BROCK, et al., A Classified Bibliography of the
Septuagint, Leiden, Brill, 1973; . - R. KRAFT, Septuagint, dans 1DBS (1976) 807-
815; N . FERNANDEZ MARCOS, Introduccin a las versiones griegas de la Biblia (Textos y
estudios "Cardenal Cisneros", 23). Madrid, CSIC, 1979; . , The Text-Critical Use
f the Septuagint in Biblical Research (Jerusalem Biblical Studies, 3), Jrusalem,
Seimour, 1981; P.-M. BOGAERT, Les tudes sur la Septante, dans RTL 16 (1985) 174-
200; . , Die Griechischen Bibelbersetzungen, dans ANRW 11.20.1 (1987) 120-139;
G . DORIVAL - M. HARL - O. MUNNICH, La Bible grecque des Septante. Du judasme au
christianisme ancien (Initiations au christianisme ancien), Paris, Cerf, 1988.
6. Voir LEVEY, The Messiah (. 1 ), passim.
7. Le messianisme royal (. 1), p. 119.
8. Pour les rfrences bibliographiques, voir LUST, Messianism and Septuagint (n. 5),
note 2 .
b) L'glise primitive et sa prfrence pour la Septante

Il faut pourtant admettre que l'glise primitive avait une prdilection

pour la Septante o elle trouvait un nombre de rfrences au Christ qui
n'taient pas toujours confirmes par le texte hbreu. Nous tirons un
exemple un peu spcial des dialogues de St. Justin avec le Juif Tryphon:
dans Ps 95(96), 10 il lit: "Dites parmi les nations: le Seigneur est roi de-
puis le bois ( )". Pour Justin, il ne fait pas de doute que ce
verset fait allusion la mort du Christ sur le bois de la croix. Son adver-
saire juif ne trouvait pas dans sa Bible le dernier lment de la phrase:
"depuis le bois". Comme en plusieurs autres occasions, Justin accusait
les Juifs d'avoir falsifi la Bible. Le cas est un peu spcial parce que la
Septante qui nous est conserve n'a pas cette lecture. Le texte de Justin
tait sans doute pris d'un recueil anthologique o des variantes taient
9
plus facilement admises . I
10
c) Les recueils anthologiques

Dj dans la priode intertestamentaire, plusieurs textes bibliques

pouvaient tre groups de faon thmatique. A Qumrn par exemple on
connat des recueils de textes messianiques. L'exemple le plus connu est
celui de 4QTest. Cette collection est compose de Dt 5,28-29; 18,18-19;
Nb 24,15-17; Dt 33,8-11. Dans ces passages la communaut de Qumrn
semble avoir lu le fondement de ses expectations messianiques. 4QFlor
nous a prserv un autre recueil de passages messianiques: 2 S 7,10-11 ;
(Ex 15,17 sq); 2 S 7,11-14 (nias); Am 9,11.
L'glise avait recours des collections similaires, bases sur la Sep-
tante. Elles n'taient pas ncessairement identiques aux collections h-
braques. Souvent l'intrt tait purement christologique plus que mes-
sianique. Par exemple, plusieurs collections essaient de prouver que le
Christ tait Dieu, ou homme et Dieu. D'autres collections rassemblaient
les textes o on reconnaissait une prfiguration de la mort du Christ sur
le bois.
9. Voir P. PRIGENT, Justin et l'Ancien Testament (tudes Bibliques), Paris, Gabalda,
1964, p. 174 et la note suivante.
10. Voir J . M . ALLEGRO, Further Messianic References in Qumran Literature, dans
JBL 7 5 ( 1 9 5 6 ) 1 7 4 - 1 8 7 et Parts of a Qumran Scroll of Eschatological Midrashim, dans
JBL 7 7 ( 1 9 5 8 ) 3 5 0 - 3 5 4 ; P. PRIGENT, Quelques testimonia messianiques. Leur histoire lit-
traire de Qoumrn aux Pres de l'glise, dans TZ 1 5 ( 1 9 5 9 ) 4 1 9 - 4 3 0 ; ID., Les
testimonia dans le christianisme primitif. L'ptre de Barnabe I-XVI et ses sources (tu-
des Bibliques), Paris, Gabalda, 1961 ; J. DE WAARD, A Comparative Study of the Old Tes-
tament Text in the Dead Sea Scrolls and in the New Testament, Leiden, Brill, 1966; J.
DANILOU, tudes d'exgse judo-chrtienne. Les Testimonia (Thologie historique, 5 ) ,
Paris, Beauchesne, 1966; DORIVAL-HARL-MUNNICH, La Bible grecque des Septante (n.
5), pp. 2 8 5 - 2 8 7 .
3. La Septante d'zchiel et le Papyrus 967

La version grecque d'zchiel diffre du texte massortique (TM) sur

des points importants. C'est devenu plus apparent depuis la publication
11
du Papyrus 9 6 7 . Ce document date du deuxime ou troisime sicle.
C'est le plus ancien manuscrit de la Septante d'zchiel et il nous a con-
serv l'entiret du texte partir du chapitre 12 jusqu' la fin du livre. Il
ne faut pas ici retracer l'histoire mouvemente de cette dition. Concen-
12
trons-nous sur les diffrences avec le T M .

a) En plusieurs instances, le texte grec est plus court que le texte hbreu.
C'est un phnomne connu dans d'autres livres de la Bible. Jrmie est
un bon exemple: I des tudes approfondies de ce livre tendent dmon-
trer que souvent ces lacunes ne sont pas le rsultat d'accidents de trans-
mission: elles sont plutt l'effet d'une activit rdactionnelle du ct du
TM. Pour Jrmie, les trouvailles de Qumrn ont confirm cette vue. Le
cas d'zchiel est similaire, mais l'argumentation y est plus difficile.
Doit-on ici aussi admettre que les "plus" du TM sont des additions?
Les rares fragments d'zchiel prservs Qumrn n'apportent pas
grand chose ce sujet. Nanmoins, il semble qu'on peut confirmer que
les conclusions admises pour Jrmie sont en grande partie valables
aussi pour Ezechiel. Un exemple d'un "minus" dans la version grecque
d'zchiel se trouve la fin du chapitre 12. Il parle des temps venir et
nous aurons l'occasion d'en parler plus loin dans cet expos. L'oracle du
"cur neuf dans le chapitre 36,23b-38 est aussi absent du texte ancien.
Il reprsente sans doute la diffrence la plus notoire. Le cas est forte-
13
ment li l'ordre des chapitres .

b) L'ordre des chapitres est diffrent. En cette matire, le Papyrus 967

est en accord avec le codex Wirceburgensis de la Vtus latina. Dans ces
deux manuscrits on lit successivement 1,1-36,23a (donc sans l'oracle du
cur neuf); 38; 39; 37; 4 0 - 4 8 . Bien que moins bouleversante que celle
trouve dans la Septante de Jrmie, cette disposition alternative semble
11. L'dition du texte a t faite en tapes successives par F.G. KENYON, The Chester
Beatty Biblical Papyri. Descriptions and Texts of Twelve Manuscripts on Papyrus of the
Greek Bible: Ezekiel, Daniel, Esther (Fasc. 7), London, Emery Walker Limited, 1937;
par A.C. JOHNSON - H.S. GEHMAN - E.H. KASE, The John H. Scheide Biblical Papyri: I.
Ezekiel (Princeton University Studies in Papyrology, 3), Princeton, N J , Princeton Univer-
sity Press, 1938; par L.G. JAHN, Der griechische Text des Buches Ezekiel nach dem
Klner Teil des Papyrus 967 (Papyrologische Texte und Abhandlungen, 15), Bonn,
Habelt, 1 9 7 2 et par M . FERNNDEZ-GALIANO, Nuevas paginas del codice 967 del AT.
griego (Ez 28,19^3,9) (PMatr. bibl. 1), dans Studio Papyrologica 10 (1971) 7-76.
12. DORIVAL-HARL-MUNNICH, La Bible grecque des Septante (. 5), pp. 180-181.
13. Pour une discussion dtaille voir notre article Ezekiel 36-40 in the Oldest Greek
Manuscripts, dans CBQ 43 (1981) 517-533.
ici aussi s'appuyer sur un texte hbreu diffrent du TM. Elle n'est pas
sans consquences pour notre thme. En effet, les chapitres concerns
traitent des temps eschatologiques et messianiques. La position du cha-
pitre 37 avec sa scne de rsurrection gnrale et l'annonce du Messie
est importante. Dans le TM il vient avant la bataille finale contre les for-
ces du mal symbolises par Gog; dans la Septante ancienne il fait suite
cet pisode.
Il va sans dire qu'il y a d'autres particularits de la traduction grecque
d'Ezchiel qui vaudraient la peine qu'on s'y arrte. Puisqu'ils ont moins
de rapports directs notre sujet nous ne nous y attardons pas.

4. Messianisme dans la Septante d'Ezchiel

Les oracles qui sont d'ordinaire rangs parmi les promesses messiani-
14
ques se lisent aux chapitres 17,22-24; 21,30-32; 34,23-24; 37,22-25 .
Ceux des chapitres 34 et 37 sont les mieux connus. Ils proclament la res-
tauration d'Isral avec David pour roi et pasteur. Le David dont il est
question ici n'est pas le David historique ressuscit, comme on l'a cru
parfois. Le verbe WpTi ne signifie pas plus "ressusciter" ici que dans 2 S
7,12 et d'autres passages qui parlent de l'instauration d'un roi et non de
sa "ressuscitation" de la mort. Selon Caquot il s'agit en Ez 34 et 37 sim-
plement d'un roi de la race de David. I
Quand on tient compte du pessimisme du prophte, cette solution
s'avre improbable. Selon Ezechiel, le peuple lu tait dj corrompu du
temps de son sjour en Egypte et de l'Exode (chapitre 20, comparer cha-
pitres 16 et 23). A cause de leur dfection rpte, ils ont t envoys
dans le dsert, et ils y sont toujours. Le peuple de Dieu n'est pas encore
arriv dans la Terre Promise, et le vrai David n'est pas encore venu.
Bien sr, Ezechiel sait que ses anctres se sont empars d'Isral et qu'ils
y ont vcu sous des chefs qu'ils appelaient des rois. Mais c'tait l le tra-
vail des hommes et non de Dieu. La vritable entre dans la Terre Pro-
mise avec l'avnement du vrai David est reporte la fin des temps.
Remarquons qu'en 34,25 et en 37,25 David ne reoit pas le titre de
"roi", mais bien celui de "prince". Ce choix de termes implique peut-
tre la suggestion que le Seigneur est le seul vrai roi en Isral. N'insis-

14. La question du messianisme dans la Septante d'Ezchiel n'a gure attir l'atten-
tion des exgtes. Les ouvrages traitant le thme du messianisme dans le texte hbreu
sont aussi rares: A . CAQUOT, Le messianisme d'Ezchiel, dans Semitica 1 4 ( 1 9 6 4 ) 5 - 2 3 ;
voir aussi E. HAMMERSHAIMB, Ezekiel's View of the Monarchy, dans Studio Orientalia
loanni Pedersen septuagenaria dicata, Hauniae, Munksgaard, 1 9 5 3 , pp. 1 3 0 - 1 4 0 ; M.
GRNTHANER, The Messianic Concepts of Ezekiel, dans Theological Studies 2 ( 1 9 4 1 )
1-18.
tons pas trop sur ce dtail dans le TM puisqu'en 37,22.24 ce texte n'h-
site pas se servir du titre de roi pour dsigner David.
En ce qui concerne l'aspect messianique, la version des Septante ne
diffre gure de l'hbreu. On notera cependant que le texte grec est plus
constant en attribuant le titre de ("chef", "prince") au David des
temps messianiques, aussi bien dans 34,24 qu'en 37,22.24.25. Il est pro
bable que le traducteur s'inspirait du texte grec de Dt 17, chapitre de la
Loi traitant de la royaut d'Isral dans les temps venir. Dans ce chapi
tre du Deutronome, la Septante s'efforce de remplacer partout le titre
de roi, qu'elle rserve sans doute pour Dieu, par celui de prince. Si dans
la Septante d'Ez 34 et 37 l'ide sous-jacente l'usage de est la
mme, on ne peut s'empcher de croire que le traducteur attachait plus
d'importance au rle du Seigneur qu' celui du Messie.
15
L'oracle du chapitre 21 est plus cryptique . Dans le dossier messiani-
que, il est souvent oubli ou nglig. Nanmoins, le verset 32 semble
rappeler clairement Gn 49,10 et sa promesse messianique. Lisons suc-
cessivement les deux textes dans la version de la Sainte Bible du cardi-
nal Linart: "Le sceptre ne s'cartera pas de Juda, ni le bton de com-
mandement d'entre ses pieds" (Gn 49,10), "jusqu' ce que vienne celui
qui en a le droit et qui je l'accorderai" (Ez 21,32). Cette traduction
donne l'impression que l'oracle d'zchiel annonce l'accomplissement
de la promesse proclame dans la Gense. Une lecture attentive d'autres
versions et du texte original rvle d'autres interprtations. Le contexte
(vv. 23-31 ) peut indiquer la bonne direction. Le roi de Babylone se tient
un carrefour, la tte des deux chemins qui mnent respectivement
Jrusalem et Rabbath, la capitale d'Ammon. Il choisit la route de Jru-
salem dans l'intention de dtruire cette ville. La destruction est dcrite
au verset 31 qu'il faut lire comme suit: "Il (Nabuchodonosor) a t la
tiare et enlev la couronne. Tout a chang: ce qui tait bas il a lev et
ce qui tait lev il a abaiss". L'allusion est la premire invasion de
Nabuchodonosor lors de la dportation du roi et des autres gens impor-
tants de la ville. Le verset suivant annonce la menace de la deuxime at-
taque. Cette fois elle est dcrite comme l'initiative du Seigneur: "J'en
ferai une ruine, une ruine, oui d'elle. Cela n'est jamais encore arriv
avant la venue de celui (Nabuchodonosor) qui appartient le jugement
que je lui donne". I
Cette lecture fait abstraction du verset 30. Plusieurs indices dmon-
trent que c'est une insertion tardive qui veut dtourner la menace de J-
rusalem et l'appliquer au roi infme de cette ville. Le copiste ne pouvait

15. LUST. Messianism and Septuagint (n. 5), pp. 180-191.

pas accepter un oracle qui annonait la catastrophe totale pour la ville
sainte. Selon lui, c'est du roi que la couronne sera enleve. C'est du roi
qu'il est dit que rien ne sera plus comme avant et que ce qui tait lev
sera abaiss. Par l'insertion de ce verset 30, tous les pronoms personnels
des versets 31 et 32 se rfrent lui et sa couronne et non plus Jru-
salem plus loigne dans le contexte. Dans cette relecture, celui qui
vient et qui appartient le jugement est automatiquement compris
comme un roi idal et messianique contrastant avec le prince mchant
qui vient d'tre condamn.
La Septante propose une autre relecture. Elle semble identifier le
prince mchant aux prtres-rois Maccabes. Ceux-l sont accuss
d'avoir enlev leur tiare ou couronne de prtre afin de la remplacer par
une couronne royale. Dieu lui-mme va intervenir. Il va avilir la cou-
ronne du prtre et en faire une offense (v. 32), jusqu' ce que viendra
celui qui elle appartient vraiment. Ce nouveau prtre peut avoir t en-
visag par le traducteur comme un prtre-messie ou simplement comme
un prtre qui abandonnerait les prtentions au trne royal. Sans entrer
dans les dtails nous vous rappelons qu'ici comme ailleurs la Septante
ne semble pas accentuer le message messianique du passage du texte fi-
nal hbreu.
Il nous reste discuter le chapitre 17 qui est un cas spcial. Avant d'y
tourner notre attention, nous voulons nous attarder sur un autre texte qui
parle d'un avenir messianique en termes plus gnraux, sans mentionner
le Messie. Il s'agit de la fin du chapitre 12.

II. L E MESSIANISME DANS LA SEPTANTE: DEUX EXEMPLES

1. Une vision pour les temps loigns: Ez 12,26-28

Dans les derniers versets du chapitre 12, Ezechiel entame un dialogue

avec ses adversaires. Deux dictons de leur cru sont noncs et dnoncs:
12,21-25 et 26-28. La deuxime partie du dialogue ne figure pas dans la
Septante selon le Papyrus 967. L'analyse du texte nous fait conclure que
ce texte parle d'une perspective des temps futurs d'une faon qui n'tait
pas propre au texte original suivi par la traduction grecque ancienne.

a) Une premire lecture de 12,21-28

Dans le premier dicton on entend non pas que les visions demeurent
sans effet, mais qu'elles font dfaut. Le verbe hbreu doit tre com-
16
pris de cette faon . Il n'est pas dit d'une faon explicite de quelles vi-

16. Comparer avec 7,26: "La loi fait dfaut au prtre".

sions il s'agit ni de qui. I Le dicton parle en termes gnraux. La raction
contre le dicton du verset 22 nous donne des informations supplmentai
res sur les visions manquantes. Ce sont les vraies prophties qui font d
faut. Les faux oracles au contraire fleurissent. Mais cela ne durera pas.
Le Seigneur va de nouveau communiquer sa parole et il l'accomplira.
Son message sera dur. En effet, il s'adresse Isral, appel la maison de
rebellion (. 25, cf. Greenberg [n. 19]). Dans ce contexte il ne peut s'agir
que d'oracles de jugement. Notons que dans ce contexte, tout comme
dans le chapitre suivant (13,6.7.16), le mot "vision" est synonyme de
"parole" ou "exprience" prophtique. Remarquons aussi que dans les
deux cas la vraie prophtie est oppose la fausse. C'est dire que le cha-
pitre 13 fait une suite logique au chapitre 12.
Dans la deuxime section, la situation n'est pas la mme. L, il ne
s'agit pas d'un dicton au sens strict du mot, mais d'une attaque en rgle
contre le prophte Ezechiel. Il y est soulign qu'il s'agit de visions
d'zchiel; en hbreu, l'emploi rpt du pronom personnel ne laisse
pas de doute. On a mme l'impression que l'accentuation d'zchiel
dans cette seconde partie suggre que ce n'est pas lui qui est vis dans la
premire. La structure de la deuxime partie aux versets 26-28 ressem-
ble fortement celle des versets 21-23. Le contenu n'est pas forcment
le mme. Cette fois-ci, il s'agit plutt de visions apocalyptiques. Le vo-
cabulaire nous le dmontre. En mme temps il affirme que la section est
une composition tardive. Bien sr, la terminologie est en grande partie
similaire celle de la section prcdente, nanmoins, elle a des caract-
ristiques qui trahissent une main tardive. Le pluriel de "temps" D T est
rare dans la Bible. Son emploi se retrouve presque exclusivement dans
les livres les plus rcents comme les Chroniques, Ezra et Nhmie, Da-
niel. L'expression "pour les temps loigns" est un hapax.
La tournure parallle qui la prcde signifie littralement "pour des
jours nombreux", mais le contexte exige une signification plus proche que
son synonyme: "pour les jours lointains". Elle ne revient qu'en Dn 8,26
o, tout comme en Ez 12,27 il s'agit d'une vision eschatologique. On peut
en driver qu'en Ez 12,27 le terme "vision" reoit une connotation qu'il
n'a pas dans le passage prcdent. La "vision" n'est plus tout fait syno-
nyme avec "parole", "exprience" prophtique. Elle devient "rvlation
apocalyptique". Si cela est vrai, il est clair que les versets 26-28 interrom-
pent une squence de mots prophtiques condamnant les faux prophtes
qui ont des "visions vaines et des oracles de mensonge" (13,6).

b) La version grecque

Comme nous l'avons dj dit, le Papyrus 967 de la Septante n'a pas

les versets en question. Selon F.V. Filson, cela ne veut pas dire que ce
 17
passage ne se trouvait pas dans la traduction . Tous les autres manus-
crits l'ont. Son omission dans le papyrus est due simplement une faute
de copiste. Ses yeux ont saut du verset 26 au premier verset du chapitre
suivant qui lui est exactement similaire. I C'est un simple cas de para-
blepsis. L'omission a t facilite par le fait que la fin du verset 25: "Je
dirai une parole et je l'accomplirai, dit le Seigneur" se retrouve la fin
du verset 28, donc immdiatement devant le commencement du chapitre
13. Il faut y ajouter que l'oracle du verset 25 commence avec l'adresse:
"Fils d'homme", tout comme celui de 13,2. Filson voit son argumenta-
tion corrobore par l'observation que le papyrus a beaucoup d'omissions
causes par parablepsis provoqu par la similitude entre la fin du pas-
sage omis et la section prcdente. L'omission des versets 26-28 est as-
sez longue, mais selon Filson elle s'explique par le fait que le passage en
question avait la longueur d'une colonne de manuscrit que le copiste
18
avait devant lui .
Filson avoue que le dernier argument n'a pas beaucoup de valeur. On
pourrait mme dire qu'il n'a pas de valeur du tout. Nous ne savons rien
de la longueur ni de la largeur des colonnes du prototype de notre papy-
rus. Dans le papyrus lui-mme les colonnes ont peu prs 52 lignes con-
tenant une vingtaine de caractres. Cela fait 1040 caractres par colonne.
La section omise contient 260 caractres. Il se pourrait la rigueur que
le prototype et des colonnes beaucoup plus courtes et moins larges,
mais dans les manuscrits anciens ce n'tait pas la coutume.
II est vrai qu'il y a plusieurs omissions dans le papyrus, mais mis
part 36,23-38, elles sont toutes beaucoup plus courtes. Il faut admettre
que dans notre cas, le papyrus fait cavalier seul. Mais, quand on y re-
garde de plus prs, on note que la traduction de 12,26-28 dans les autres
manuscrits rvle quelques caractristiques qu'on ne retrouve gure ou
pas du tout ailleurs dans la traduction. Comme par exemple l'expression
au verset 27. Cela fait trs "hbrasant" et bien sa
place dans une traduction d'zchiel qui ne refuse pas les "hbrasmes".
Mais dans ce cas on doit observer que le texte hbreu n'a pas cet "h-
brasme", il a tout simplement . D'ailleurs, l'expression
ne se retrouve jamais dans Ezechiel, et donc de toute faon
pas comme traduction de .

17. F . V . FILSON, The Omission of Ezek. 12,26-28 and 36,23-38 in Codex 967, dans
JBL 62 ( 1 9 4 3 ) 27-32; voir aussi V . SPOTTORNO, La omisin de Ez 36,23h-38 y la
transposition de capitulos en el Papiro 967, dans Emerita 50 (1982) 93-98.
18. FILSON, The Omission of Ezek. 12,26-28 and 36,23-38 in Codex 967 (n. 17), p. 28
avec rfrence JOHNSON, et al., The John H. Scheide Biblical Papyri (. ), p. 8.
 Il s'ensuit que la traduction des versets 26-28 pourrait fort bien tre
l'uvre d'un traducteur tardif qui voulait adapter son manuscrit grec au
TM. Dans ce cas, le papyrus aurait conserv un tat plus primitif o la fin
du chapitre 12 formait une bonne introduction au chapitre 13 traitant de
la fausse prophtie. Le "plus" qu'on trouve dans le TM et dans les ma-
nuscrits de la Septante qui le suivent aborde le thme des visions apoca-
lyptiques. Ici comme en 36,23-38 on a l'impression que le TM a ajout
des ides visionnaires d'un temps futur qu'on peut appeler messianique
dans le sens large du mot. Ce n'est certainement pas la Septante an-
cienne qui est responsable de cette opration.

2. La parabole du cdre: Ez 17,22-24

Le chapitre 17 dveloppe une fable vgtale (vv. 1-10). Selon certains

19
il s'agit d'une parabole ou d'une allgorie . Elle est suivie d'une expli-
cation qui applique l'image Sdcias et sa rvolte contre le roi de Ba-
bylone (vv. 11-21). I Le chapitre se termine par une assertion messiani-
que (vv. 22-24). Retournant la fable des versets 3-10, cette dernire
section fait figure d'inclusion. Les mmes images sont reprises, mais ils
reoivent une dimension nouvelle. Le verset 22 se rattache aux versets
3-4, mais cette fois-ci, le rameau du cdre sera prlev par le Seigneur et
non par l'aigle. L'action ne se situe plus dans le prsent ou dans le pass,
mais dans le futur.
20
En soi, le cdre ne reprsente pas forcment la royaut en Isral . Il
est plutt l'emblme de la force, de la puissance et de l'orgueil aussi
21
bien en Isral qu' l'extrieur . Vu d'une faon positive, les cdres peu-
vent symboliser la nation d'Isral, comme dans la vision de Balaam en
Nb 24,6 o le prophte compare les tentes d'Isral des cdres plants
auprs des eaux. C'est aussi le cas en Ez 17. D'autre part, le "tendre ra-
meau" coup de la cime du cdre peut fort bien dsigner un roi. Le Sei-
gneur le rtablira sur le trne de Jrusalem. Le royaume renouvel est
symbolis par la "haute montagne" qu'on retrouve dans d'autres oracles
19. Voir E.F. DAVIS, Swallowing the Scroll. Textuality and the Dynamics of Discourse
in Ezekiel's Prophecy (JSOT SS, 78), Sheffield, Academic Press, 1989, spec. pp. 95-104;
H . SIMIAN-YOFRE, Ez 17,1-10 como enigma y parabola, dans Biblica 65 (1984) 27-43; B.
LANG, Kein Aufstand in Jerusalem. Die Politik des Propheten Ezechiel (Stuttgarter
biblische Beitrge), Stuttgart, Katholisches Bibelwerk, 1978, spec. pp. 50-88; voir aussi
les commentaires de W. ZIMMERLI, Ezechiel, 2 vols. (BKAT, 13), Neukirchen-Vluyn,
Neukirchener, 1969, et de . GREENBERG, Ezekiel 1-20. A New Translation with Intro
duction and Commentary (The Anchor Bible, 22), New York, Doubleday, 1983.
20. C'est l'opinion de Caquot. Pour une opinion diffrente, voir LANG, Kein Aufstand
in Jerusalem (. 19), pp. 65sq.
21. Jg 9,15; 2 R 14,9; et Ps 36,5; Is 2,13; 37,24; Jr 22,7; Ez 31,3-6; Am 2,9.
de restauration d'zchiel: 20,40; 34,14. Le gouvernement universel
qu'exercera le nouveau prince est indiqu au verset 23: "tous les
oiseaux demeureront sous lui". En Ez 31,3-9 la mtaphore du cdre
abritant les oiseaux est applique de faon plus dtaille au royaume du
pharaon, et en Dn 4,7sq. au roi perse.
En Ez 17,24 la notice messianique continue avec la formule de recon-
naissance, phrase dans le style de l'allgorie: "Tous les arbres sauront
que moi le Seigneur..." et une affirmation d'un "abaissement de l'arbre
lev et lvement de l'arbre abaiss", un thme qui se retrouve en Ez
21,31. La traduction de la Septante des versets 22-24 est remarquable.
On ne peut pas dire qu'elle accentue le caractre messianique du pas-
sage. Le mot hbreu se rfrant au Messie, le "tendre rameau", n'a pas
d'quivalent dans la traduction. Aussi, en plusieurs instances on y trouve
le pluriel l o le TM a le singulier: "leurs curs", "ils pousseront". En
plus, on y lit: "je planterai" au lieu de "je le planterai". Le texte des
versets 22-23 voque plutt le retour d'un groupe d'lus vers la terre
d'Isral: "Moi-mme je prendrai des lus du cdre, de la cime je coupe-
rai leurs curs. Je (les) planterai moi-mme sur une montagne haute et
suspendue. Sur la montagne surleve, (d')Isral, je (les) planterai, et ils
pousseront un germe et il portera fruit et il deviendra un grand cdre".
C'est l'annonce de la fin de l'exil et le commencement de la restaura-
tion. Se distinguant ainsi du TM, la version grecque ne semble pas mettre
en vidence l'attente d'un Messie.
Ajoutons deux remarques. Notons d'abord que "leurs curs" ou
dans le verset 22 est sans doute une lecture fautive de
"leurs branches". Observons ensuite la traduction judi
cieuse du dernier mot du mme verset: blbrw C'est un hapax dans la
Bible. Dans le verset en question il I est employ comme synonyme de
21 "haut" et de o n a "lev", et comme qualificatif de "la montagne".
La Septante l'a probablement lu comme un participe passif du verbe nVn
("pendre", "suspendre") le rendant par un adjectif verbal du verbe
qui a la mme signification. Le qualificatif suivant: est
rendu par qui peut voquer une montagne leve, "suspen-
due" dans l'air.
La version de la Septante que nous venons de prsenter tait le texte
prserv dans le Papyrus 967. Les autres manuscrits offrent des varian-
tes significatives. Nous ne nous occupons pas ici des manuscrits qui
s'efforcent de corriger le texte d'aprs le modle du TM. Ce qui attire
notre attention sont trois particularits convergentes dans la fin du verset
22
22 et le commencement du verset 2 3 , qui semblent tre prsentes dans

22. Ici comme dans la section prcdente nous passons sous silence les diffrences
tous les manuscrits de la Septante partir du Vaticanus (quatrime si-
cle). On y lit: "Moi-mme je prendrai des lus du cdre, de la cime je
couperai leurs curs. Je (les) planterai moi-mme sur une montagne
haute; je le suspendrai sur la montagne surleve, (d')Isral, je (les)
planterai, et // poussera un germe et il portera fruit et il deviendra un
grand cdre".
On notera d'abord que la fin du verset 22 s'y rattache au commence-
ment du verset 23. On observera ensuite que dans cette lecture, l'objet
des verbes n'est plus au pluriel mais au singulier. Il s'agit donc plus du
groupe des lus prns par le texte du papyrus. De quoi s'agit-il? Une
troisime variante nous offre la cl. Le participe "pendue" qualifiant la
montagne est transforme en premire personne de l'indicatif du futur
indiquant une action du Seigneur. C'est lui qui "le" fera pendre sur la
montagne haute d'Isral. Cette pendaison sur la montagne, dans un con-
texte de restauration et de renouveau, ne peut qu'voquer la mort du
Christ sur la croix, du moins pour des Chrtiens.
Cette allusion a-t-elle t introduite dans le texte par accident ou est-
elle une insertion produite par un copiste ou scribe chrtien? Se permet-
tant une certaine libert, un copiste a remplac le participe du verbe
"suspendre" par la premire personne d'une forme active, explicitant le
sujet et l'objet: "je le suspendrai". Cette libert suggre qu'il ne s'agit
plus ici d'une simple faute accidentelle, mais plutt d'une interprtation
christologique voulue.

Dans notre introduction nous avons soulign que dans les temps de
l'glise naissante, les Chrtiens, tout comme les Juifs, aimaient collec-
tionner des textes bibliques dans des anthologies thmatiques. On sait
aussi que, dans ces anthologies, on se permettait certaines liberts afin
de rehausser l'unit thmatique. Dans ce contexte, nous avons renvoy
au Ps 95(96), 10. L le TM crit: "Dites parmi les nations: le Seigneur est
roi". Dans la Septante, selon Justin, on lisait deux mots supplmentai-
res: "le Seigneur a rgn depuis le bois". Cette addition facilitait l'ap-
plication du texte au Christ et sa mort sur la croix. Une srie de textes
o il s'agit galement du "bois" semble avoir t collectionne dans un
recueil avec le Ps 95(96), 10. Dans cette collection, Dt 21,22 tait un I
texte central: "et vous le suspendrez sur un arbre". Ce dernier passage
introduisait la notion de pendaison () et peut avoir attir
d'autres textes autour de lui, comme par exemple Dt 28,66 et sans doute
aussi Ez 17,22-23. Il est mme probable que le recueil des passages

avec le TM qui se trouvent dans les autres parties du passage puisqu'elles concernent
moins notre sujet.
christologiques o figurait le mot a influenc la traduction in-
terprtative d'Ez 17,22-23.
Notre texte d'zchiel n'tait pourtant pas l'un des passages favoris
des anciens Pres. Ils n'en font gure mention. La premire remarque
sur son application christologique se retrouve chez Thodoret de Cyr
dans son commentaire de la Septante d'zchiel. Cet crivain du cin-
quime sicle est connu pour son interprtation littrale du texte bibli-
que. Dans son exgse d'Ez 17,23 il note que "la montagne leve" se
23
rfre la colline du Golgotha sur laquelle se dressait la croix .

CONCLUSION

Un aperu des textes messianiques d'zchiel ne permet pas de con-

clure que la Septante accentue le caractre messianique de ces passages.
Une analyse plus approfondie de deux cas spciaux nous mne aux
conclusions suivantes: en ce qui concerne la fin du chapitre 12, nous
notons que la Septante originale ne connaissait probablement pas les
versets 26-28. Les versets en question font allusion une priode apoca-
lyptique qui peut tre caractrise comme messianique dans le sens large
du terme. L'absence de ce texte dans la Septante confirme d'autres ob-
servations que nous avons communiques ailleurs concernant un dve-
loppement messianique dans le TM plutt que dans la Septante.
D'autre part, l'tude d'Ez 17,22-24 nous a dmontr que la traduction
originale lisait dans le passage une annonce du retour de l'exil sans men-
tion spcifique d'un espoir messianique. De nouveau cette version grec-
que semble donc tre moins messianique que le TM. Ensuite nous avons
observ que la tradition chrtienne n'hsitait pas introduire des accents
christologiques dans cette finale du chapitre 17.

23. Theodoren Cyrensis Episcopi Opera omnia (ed. J.L. Schulze), II (PG, 81), Paris,
Ex typis J.-P. Migne, 1864, pp. 969-970.
SBL SCS 3 J (1991) 87-122
Journal of Northwest Semitic Languages 20 (1994) 31-48

4
1
MESSIANISM A N D THE GREEK VERSION OF JEREMIAH
JER 23,5-6 A N D 33,14-26

INTRODUCTION

According to many authors, the Septuagint shows signs of a develop-

ing Messianism. In an earlier contribution I offered some critical consid-
erations concerning this allegation, as well as an analysis of one proof
2
text: Ezek 21,30-32 . Recently, M. Harl confirmed the views I de-
3
fended , rightly observing that in the Greek-speaking diaspora in the
Hellenistic period, the notion of Messianism underwent an eclipse. On
the other hand, in Palestine, messianic prophecies and allusions prolifer-
ated, the Targumim, and to a lesser extent also the Qumranic writings,
serving as prove thereof.
Nevertheless, Harl lists a series of passages in the Septuagint that, ac-
cording to her, may reveal a process of messianisation or that may facili-
tate a messianic reading. Regarding most of these texts, she provides her
readers with some judicious remarks.
In some instances, one may agree with her and note that the Septua-
gint version facilitates a messianic reading, especially for Christians. In
these cases it may be advisable to use the label "christological applica-
tions" rather than messianic readings. On the other hand, it is difficult
to detect in any of the texts listed by Harl a process of messianisation
directly intended by the translation. This is especially true if one accepts
a more narrow definition of the notion of Messianism, implying the ex-
pectation of an individual saviour, establishing God's kingdom on earth
in an eschatological era.

1. The first part of this paper is based on J. LUST, Messianism and the Greek Version
of Jeremiah, in C.E. Cox (ed.), VU Congress of the International Organisation for
Septuagint and Cognate Studies. Leuven 1989 (SBL SCS, 31), Atlanta, GA, Scholars,
1991, pp. 87-122; the second part is taken from J. LUST, The Diverse Text Forms of Jer-
emiah and History Writing with Jer 33 as a Test Case, in Journal of Northwest Semitic-
Languages 20 (1994) 31-48; some overlapping sections have been omitted.
2. J. LUST, Messianism and Septuagint, in J. EMERTON (ed.), Congress Volume Sala-
manca 1983 (SupplVT, 36), Leiden, Brill, 1985, pp. 174-191.
3 . G. DORIVAL - M . HARL - O. MUNNICH, La Bible grecque de la Septante. Du
judasme hellnistique au christianisme ancien (Initiations au christianisme ancien),
p
aris, Cerf, 1988, pp. 219-222.
 In the present paper, it is my intention to have a closer look at the
messianic texts in Jeremiah and at their rendition in the Septuagint. The
prophet's alleged messianic expectations receive their clearest formula
tion in ch. 23,5-6. The passage is taken up in Harl's list. She notes that
the messianic title , applied to Jesus, was taken from this text
and from Zech 3,8; 6,12, in which the same term is used for Hebrew
HQS. A second text in Jeremiah is closely related to the first, namely
33,15-16, which to a certain extent may be considered a doublet of 23,5-
6. These passages will be our main target. To complete the dossier we
will also briefly allude to 30,9 and 21.
All these texts are dealt with in S.H. Levey's work on Messianism in
4
the Targumim . Of course, the author basically focuses on the Aramaic
versions. While he always compares the texts in question with the
Septuagint, his comparisons tend at best to be superficial. With respect
to Jer 23,5-6 he simply states that the LXX carries messianic implications.
5
We will argue against this proposition .
The author offers no comment on the Greek of 30,9.21 since he is
convinced that these verses, as well as their context extending from v. 6
up to v. 27, are missing in the LXX. He has failed to note, however, that
the sequence of the chapters in the LXX differs from that in the MT. He
brew ch. 30 is equivalent to Greek ch. 37 and not to Greek ch. 30. Vv. 9
and 21 are not omitted in the translation. The missing section in Greek
ch. 30,6-27 corresponds to Hebrew 49,6-27.
With regard to Jer 33,15-16, Levey observes that the LXX offers a lit
eral translation, obviously overlooking the fact that these verses are not
attested in any of the ancient non-hexaplaric manuscripts. This brief
evaluation of Levey's treatment of the Greek version of Jeremiah's
messianic texts sufficiently demonstrates that a renewed investigation of
the passages in question may not be superfluous.

I. JER 23,5-6

1. Jer 23,5-6 in the MT and the LXX

The oracle announces the coming of an ideal king for Judah and Is
rael. It is constructed as a song of enthronement, culminating in the nam-

4. S.H. LEVEY, The Messiah: An Aramaic Interpretation: The Messianic Exegesis of

the Targum, Cincinnati, OH, Hebrew Union College, 1974, pp. 68-77.
5. Levey further notes that 23,7-8 is missing in the LXX, overlooking the fact that the
LXX renders these verses at the end of the chapter.
ing of the new monarch. A description of its literary genre has recently
6
been provided by J.M. Wiebe .
The Greek translation corresponds almost word for word with the MT.
Nevertheless, there are differences.

(a) The major distinctive characteristic of the Greek version is not its
use of the term in v. 5, but rather its rendition of the future
king's name at the end of v. 6. The LXX reads . This means that
the translator probably found p T S V in his Hebrew Vorlage where the MT
has U p l X m n \ The Greek name in particular resembles that of Zedekiah.
The theophoric element stands in front Io-sedek (-), whereas in
the usual spelling of the king's name, Zedeki-Yah ( ' ) , it figures at
7
the end. According to E. Lipinski , these are two different forms of the
same name, belonging to one and the same person. If this is correct, it
means that the original oracle, such as preserved in the LXX, welcomed
Zedekiah, alias Io-sedek, as the successor to the throne of David after
the exile of Jehoiakin.
The suggestion that a king's name could be spelled in different ways
is not to be questioned. It clearly happened in the case of Zedekiah's
predecessor, who is called Jekon-iah or Kon-iah in Jer 24,1 (1 - W ) and
22,24 (irr-2D), but Jeho-iakin ( p ^ - i r r ) in 2 Kings 24,6.8 etc. The basic
difference between the two forms lies again in the location of the
theophoric element. Although further examples seem to be rare, they are
not non-existent. Eli-am, father of Bathsheba in 2 Sam 11,3, is called
Ami-el in 1 Chron 3,5. Jeho-ahaz, the youngest son and successor of
Jehoram in 2 Chron 21,17 and 25,23, is called Ahaz-iah in 2 Chron 22,1
and in 2 Kings 8,25-26.29; 9,27; 10,13ff*.

6. J.M. WIEBE, The Form of the "Announcement of a Royal Savior" and the Interpre
tation of Jer 23,5-6, in Studies in Biblical Theology 1 5 ( 1 9 8 7 ) 3-22.
7. E. LIPINSKI, Etudes sur des textes "messianiques" de l'Ancien Testament, in Semi-
tica 2 0 ( 1 9 7 0 ) 4 3 - 5 7 , pp. 5 3 - 5 5 . The suggestion is not new: see J. KLAUSNER, The
Messianic Idea in Israel, London, Allen, 1 9 5 6 (translated from the third Hebrew edition),
p. 1 0 3 . More differences between the LXX and the MT can be observed. The name of the
Lord functions not only as a prefixed element in the name -, but also as an indi
cation of the subject of the sentence: "The Lord () shall call him Iosedek". The
MT has the name of the Lord only once: "One shall call him: YHWH is our righteous
ness". Together with LIPINSKI, Etudes sur des textes "messianiques" de l'Ancien Testa
ment, p. 5 4 and J. ZIEGLER, Beitrge zur Jeremias-Septuaginta (Mitteilungen des Septua-
ginta-Unternehmens, 6 ) , Gttingen, Vandenhoeck & Ruprecht, 1958, p. 9 2 , we assume
that in Jer 2 3 , 6 (LXX) is secondary. It must be a doublet of -, or a secondarily
inserted subject to the verb .
8. The textual tradition is not uniform. In 2 Chron 2 1 , 1 7 one Hebrew ms has .
This reading is adopted by the Greek text in its oldest version and in the L-revision. See
L. ALLEN, The Greek Chronicles. The Relation of I and II Chronicles to the Massoretic
Text. Part II: Textual Criticism (SupplVT, 2 7 ) , Leiden, Brill, 1974, p. 7 2 . The other
 This implies that there is no sufficient reason to accept the suggestion
of Wiebe that Io-sedek was a "phony" name, reversing the divine ele
ment in Zedekiah from the back to the front and thereby implying that
9
the expected saviour king would be the reverse of Zedekiah .
In the MT, the second form of Zedekiah's name has been transformed
into i3j?*TX m n \ This is no longer a normal personal name. First, the suf
fixed pronoun of the first person plural is unusual. Perhaps the only ex
ception is Imma-nu-el in Isa 7,14. However, this is a symbolic name.
This suggests that also lapis mrr is no longer to be understood as a
purely private personal name, but rather as a symbolic sign carrying a
message for a larger public. For further comparison, one may refer to
Shear-jashub (Isa 7,3), Maher-shalal-hashbaz (Isa 8,3), and to the names
of the children of Hosea (Hos 1). All of these are not intended to be read
10
as private personal names, but rather as symbolic signs .
The long form of the divine name YHWH in llpHX mrr points in the
same direction. Nowhere else does it occur in individual personal
names". Most if not all of the names in which it is attested are symbolic
appellations of Jerusalem or of its inhabitants. Examples include Jer

Greek mss seem to follow the majority reading of the Hebrew. In 2 Chron 25,23 all the
Hebrew mss read (-) whereas the earlier and the hexaplaric Greek mss omit the
expression, probably through parablepsis (ALLEN, The Greek Chronicles, p. 53). Mss m-tz
bring the text into agreement with the Hebrew. The Lucianic mss have Ochozias. In 2
Chron 22,1 the textual tradition is more unanimous. With the exception of one Greek ms
(g, ), all Hebrew and Greek mss read Ahaziah. In the parallel text of 2 Kings 8,25,
as well as in 8,26.29; 9,27 and 10,13ff., the unanimity is even more complete.
9. WIEBE, The Form of the "Announcement of a Royal Savior" and the Interpretation
of Jer 23,5-6 (n. 6), p. 16; compare W.L. HOLLADAY, Jeremiah (Hermeneia), Philadel
phia, P A , Fortress, I, 1986, p. 619.
10. According to some exegetes the transformed name: "Yhwh is our righteousness"
evokes a contrast with Zedeki-yah ("Yhwh is my righteousness"); see W. RUDOLPH,
Jeremia (Handbuch zum Alten Testament), Tbingen, Mohr, 1968, p. 147; HOLLADAY,
Jeremiah (. 9), p. 619. Our remarks in the above, however, hardly support this interpre
tation. It is more likely that the name implies a collective meaning, referring to the inhab
itants of a renewed Israel, more specifically to Jerusalem. This is exactly how it has been
understood in Jer 33,15-16, the doublet of our passage. We will return to it.
11. See M. NOTH, Die israelitischen Personennamen im Rahmen der Gemein
semitischen Namengebung (BWANT, 46), Stuttgart, Kohlhammer, 1928, p. 104. Surveys
of the prefixed and suffixed forms of Y H W H as a theophoric element in personal names
can be found in J.D. FOWLER, Theophoric Personal Names in Ancient Hebrew: A Com
parative Study (JSOT SS, 49), Sheffield, University Press, 1988, pp. 33-36. A Hebrew
seal found in the vicinity of Jerusalem reads: irra-iV // mVin. See P. VATTIONI, / sigilli
ebraici, in Biblica 50 (1969) 376; A. REIFENBERG, Ancient Hebrew Seals, in Palestine
Exploration Quarterly 74 (1942) 111-112. The first line of the inscription is theophoric.
There is a dot after the first letter of the second line. According to Reifenberg, it serves to
fill the space. An alternative suggestion may be that it serves to indicate that the letter in
question belongs to the first line. In that case, the name on the first line would contain the
tetragrammaton. G. Davies drew my attention to this possibility.
3,17: "Jerusalem shall be called the throne of the Lord ( NOD)";
Ezek 48,34: "And the name of the city henceforth shall be, the Lord is
12
there (DP m r r ) " ; Isa 60,14: "They shall call you the City of the Lord
(mrr T S ) , Zion of the Holy One of Israel"; Isa 62,12, "And they shall
be called the Holy people, the Redeemed of the Lord (mrr "VttC)". A fi
nal example can be found in Gen 22,14: "So Abraham called the name
1
of that place The Lord will provide (nul" )". The place in question
is explicitly identified with the temple mount of Jerusalem in 2 Chron
3,1.
All these examples confirm our suspicion that llpTS mrr in the He
brew version of Jer 23,6 is not intended as a straightforward personal
name. It is most likely to be understood as an appellation of Jerusalem.
The editor of the text underlying the MT most likely changed the original
personal name preserved in the LXX. His model was probably Jer 33,15,
in which the promise was directly applied to Jerusalem. In doing so he
may have wished to eliminate any reference to Zedekiah. He may have
belonged to those circles that did not accept Zedekiah as the legitimate
king, adhering rather to Jehoiakin, the deported king in Babylon. It is
more plausible, however, that he wrote in a later period and was no
longer directly concerned with the tensions of the past. His concern was
with the revival of Jerusalem. Our study of the term riQS will allow
us to return to this question.

(b) Several other expressions in Jer 23,5-6, both in the MT and in the
Hebrew Vorlage of the LXX, clearly fall into place if one accepts that the
text in v. 6 originally read Iosedek as an alternative name of Zedekiah.
1. The Hebrew term in its first meaning ("sprout", "scion",
"branch") belongs to the vocabulary of plant-life. Here it is adopted by
royal ideology. Similar applications are to be found in Jer 33,15; Isa
4,2; Zech 3,8; 6,12; (Ps 132,17; 2 Sam 23,5. Compare Isa 11,1). In Jer
23,5 it serves well as an expression of hope based on a pedigree record.
Its reference is most likely to Zedekiah.
It should be noted that the root 2 appears to have assumed a second
meaning: "to shine", "to glow". This meaning is the usual one in
Syriac. It occurs also, but more rarely, in Palestinian Aramaic dialects
13
and perhaps also in biblical Hebrew .

12. There is no need here for a detailed discussion of the Greek reading of DE? as n>
("name"). See W. ZIMMERLI, Ezechiel (BKAT, 13/1), Neukirchen-Vluyn, Neukirchener,
1969, sub loco.
13. On the meaning of the root see J . C . GREENFIELD, Lexicographical Notes, in
Hebrew Union College Annual 30 (1959) 141-151, esp. pp. 149-150. In Hebrew no* is
normally "to grow". In Aramaic, it has assumed both meanings: "to grow" and "to
 The Septuagint translated the substantive in Jer 23,5 by
. This choice must have been facilitated by the fact that
14
could render both meanings of 73 . The Greek term certainly called
forth associations with the rising sun, although the latter may not have
been intended by the original Hebrew text. They may, however, have
been read into it by later readers who were familiar with the double
meaning of the Semitic notion of . We will return to this possibility
in our section on the messianic applications.
15
In Jer 23,5, the riDS is qualified as , which should be rendered
as "legitimate". The same expression occurs in a Phoenician inscription
of the third century BCE where it means: "legitimate branch". The refer
ence is to a legitimate king of the Ptolemaic dynasty. Obviously, the au
thor of the oracle in Jer 23,5-6 also paid attention to the legitimacy of
the new king, but then in Jerusalem. This can be understood perfectly
well in the light of the contention between the respective political fac
tions in Judah: those who still considered the exiled Jehoiakin as the le
16
gitimate king and those who supported his successor Zedekiah .

shine". In Syriac the dominant meaning is "to shine". See also D. GROSSBERG, The Dual
Glow/Grow Motif, in Biblica 67 (1986) 547-554 who suggests that in biblical Hebrew the
root occurs often in the context of divine revelation. The imagery surrounding the appear
ance of the root does not limit its meaning to either "grow" or "shine", but extends the
ambiguity of its meaning. The main examples the author refers to are Isa 58,8 and 2 Sam
23,1-7. It may be recommended that we read Ezek 29,21 in the same light. The RSV
translates this verse as follows: "On that day I will cause a horn ( p p ) to spring forth
(nas) to the house of Israel and I will open your lips among them. Then they will know
that I am the Lord". The imagery is usually said to refer to the Messiah (compare Ps
132,17) or to the salvation promised to Israel. See ZIMMERLI, Ezechiel (n. 12), p. 721.
However, it may also refer to the Lord revealing himself to and through Israel. In this
context the substantive p p may have a meaning similar to that of the verb p p in Exod
34,29. The translation would then be: "On that day I will cause (my) glory/radiance to
shine forth for the house of Israel ... Then they will know that I am the Lord". In Ps
132,17, where the same expression occurs, the parallel line retains the image of the light:
"I have prepared a lamp for my anointed".
14. The Greek term renders both meanings, see J. GNILKA, Der Hymnus des
Zacharias, in BZ 6 (1962) 227-232.
15. The inscription is usually called the Larnax Lapethos 2, after the name of the
place where it has been found. See H. DONNER - W. RLLIG, Kanaanische und
aramische Inschriften, 3 Bnde, Wiesbaden, Otto Harrassowitz, 1962-1964, n 43,11.
Further examples of West Semitic texts, dating from both before and after this inscription,
using the root p i s with the same meaning, are discussed by J. SWETNAM, Some Observa
tions on the Background of in Jeremias 23,5a, in Biblica 46 (1965) 29-40.
16. For a reference to similar tensions see Jer 21,1-10; 24,1-10; Ezek 11,15ff. ; 2
Kings 24,17 and the comments by K.-F. POHLMANN, Studien zum Jeremiabuch. Ein
Beitrag zur Frage nach der Entstehung des Jeremiabuches (FRLANT, 118), Gttingen,
Vandenhoeck & Ruprecht, 1978. Note that the shorter (Greek) text does not contain Jer
39,4-13 in which the MT describes the abominable end of Zedekiah. This may be further
proof of the fact that the MT and the LXX relate the tensions differently. Note that in Jer
24,8 Zedekiah is not perceived as righteous or legitimate, both in the Hebrew and in the
Greek text.
 The term n a s is taken up again after the exile by Zechariah and ap
plied to an unnamed ruler of that period: "Hear now Joshua ... Behold
I will bring my servant the Branch ( n a s ) " Zech 3,8, and "Behold, the
man whose name is the Branch (nax)" Zech 6,12. Many commentators
are convinced that he had Zerubbabel in mind. Zerubbabel can indeed be
17
seen as a "branch" on the Davidic genealogical tree . In this hypoth
esis, however, it remains somewhat puzzling that Zechariah should have
omitted the qualification , supporting Zerubbabel's claims as a le
gitimate successor to the throne.
Other interpretations are possible. In Zechariah's oracles, the term
n a s may have become a messianic title in its own right, independent of
the adjectival qualification . In this case, the sayings probably re
18
ferred to the Messiah of the future . On the other hand, it may be noted
that the oracle in Zech 6,12, presenting the n a s , is addressed to "Joshua,
the son of Jehozadak ( in the Greek version)". It may not be a
simple coincidence that the term n a s is thus again connected with the
name , as in Jer 23,5-6. If this is true, then it seems that the title
nos is here applied to a priest, either Jehozadak or his son Joshua. In this
perspective it is most probable that Joshua is the one who is said "to
sprout forth (nas) from underneath him" (vnnna).

2. Another expression in v. 5 deserves our attention: "He shall reign

as king". If "[Va "[Va is not a tautology, it must be a device for express
19
ing emphasis (see, in addition, McKane's comment ). In light of our
considerations concerning the legitimacy of the new king, we propose
that allusion is being made once again at this juncture to Zedekiah. Ac
cording to the prophet, who appears to support Zedekiah, the latter will
exercise real sovereignty. One should not foster hopes for the return of
Jehoiakin.
A confirmation of this hypothesis can be found in the fact that the ex
pression "[Va "i^a occurs only once more, in Jer 37,1, where it serves to
denote the beginning of Zedekiah's reign. This seems to suggest that the
phrase was coined for that occasion.

Conclusion. In its original version, best preserved in the LXX, the ora
cle of 23,5-6 appears to hail Zedekiah as a promising new leader of his

17. See 1 Chron 3,19.

18. For a messianic interpretation of Zechariah's oracles see A. VAN DER WOUDE,
Zacharia (De Prediking van het Oude Testament), Nijkerk, Callenbach, 1984, pp. 74ff.
and 115ff.
19. W . MCKANE, A Critical and Exegetical Commentary on Jeremiah, 2 vols., I:
Introduction and Commentary on Jeremiah /-XXV (ICC), Edinburgh, T.&T. Clark, 1986.
p. 562.
people. The reworked version of the MT obscures this hopeful view in
20
sofar as Zedekiah is concerned . This development exhibits a remark
able affinity with the evolution found in the editorial layers surrounding
23,5-6.

2. The Context

The oracle in 23,5-6 is part of the conclusion of a series of oracles

against the kings of Judah: 21,11-23,8. It is followed by a number of
sayings against the prophets: 23,9-40. The two collections are framed by
prose narratives: 21,1-10 and 24,1-10. The history of this section has
been retraced by K.-F. Pohlmann. The following notes are inspired by
21
his study .

(a) Chronology

The chronology of both framing sections (21,1-10 and 24) is remark

able. Jer 24,1 looks back on the first exile under Jehoiakin (598, compare
2 Kings 24,14ff.). The events referred to in ch. 21 are connected with his
successor Zedekiah, about a decade later. These data contrast with the
date of Jer 25,1 : "the fourth year of Jehoiakim" (605), the predecessor of
Jehoiakin. The section beginning in 25,1 is presented as the conclusion of
23 years of preaching, ending with the fourth year of Jehoiakim. The ora
cles of this period are supposed to be preserved in Jer 1-24. It should be
clear that the prose accounts in Jer 21,1-10 and Jer 24 do not fit into this
22
framework, betraying the hand of a later editor . They must be consid
ered as an appendix to the first part of the book, covering ch. 1-20.
The author of these late editorial narratives clearly sides with King
Jehoiakin and the exiles against Zedekiah and those who remained in
Jerusalem. This is not exactly the case in earlier layers of Jeremiah. Ac
cording to Pohlmann, an example of a comparable earlier text can be
found in 38,18. A brief comparison between this passage and 24,8-10
may thus be relevant. In 24,8-10, Zedekiah and his people in Jerusalem
are given no chance. They are to be utterly destroyed. In 38,18, on the
other hand, the prophet promises life to Zedekiah if he surrenders to the
princes of Babylon. A similar comparison can be made between Jer

20. The editor of this revision may perhaps also be seen as the redactor of 39,4-14.
This insert, absent from the LXX, is copied from the historical appendix in 52,7-11.13-15.
It describes the horrible fate of Zedekiah at the Babylonian conquest of Jerusalem.
21. POHLMANN, Studien zum Jeremiabuch (. 16).
22. See also R . P . CARROLL, Jeremiah (The Old Testament Library), London, SCM,
1986, p. 404. The oracles against the kings and the prophets included in Jer 21-24 are not
necessarily composed by the same redactor. They probably preserved older elements.
24,1-10 and 21,1-10 on the one hand, and the LXX version of 23,5-6 on
the other. Whereas the editor of the framing oracles in ch. 21 and 24 re
jects Zedekiah, the author of 23,5-6 favours him. At least, that is the
case when one accepts the reading as Zedekiah's name in the
original text of 23,6. This suggests that 23,5-6 belongs to the earlier lay
ers of the book and thus confirms our previous findings.
The series of oracles against the kings of Judah (21,11-22,30) evokes
a similar contrast when compared with the framing oracles. Indeed, the
collection ends with a saying directed against Coniah, alias Jehoiakin. A
divine oath affirms that Coniah will not return to his land. He will be
given into the hands of the Babylonians (v. 25; note the absence of the
reference to Nebuchadrezzar in the LXX), even if he is the signet ring at
Yahweh's right hand (compare Hag 2,23). This is to be read as a denun
ciation of the hopes of those factions who expected his return and who
did not like the choice of Zedekiah as his successor in Jerusalem. The
contrast with 24,1-10 is blatant. There the Lord promises to Coniah and
his fellow exiles that he will bring them back to their own land.
There is no need to repeat that the author of 25,Iff. must have com
pleted his editorial work before the composition of the oracle against
Coniah. This probably implies that the latter oracle did not belong to the
original version of the first part of Jeremiah's book. Since the saying in
question is one unit in a larger series, it may be inferred that the collec
tion as a whole was unknown to the redactor of 25,Iff.
In this context, we wish to draw the attention to the superscription of
the collection in 21,11 : a lamed followed by the name of the group that
1
is addressed: m i r r "fin rra ?, "to the house of the king of Judah". A
similar superscription figures at the beginning of the collection of say
ings against the prophets in 23,9. This type of superscription does not
occur in Jer 1-20 or in Jer 25-^5. It recurs only in Jer 4 6 - 5 1 (LXX 2 6 -
32), in the collection of oracles against the nations, which follows imme
diately upon the sayings against the kings and the prophets in 2 1 - 2 3 in
the LXX. Examples are to be found in 46(LXX 26),2; 47(LXX 29), 1;
49(LXX 29),7; 49(LXX 30),1; 49(LXX 30,6),28; 48(LXX 31),1. It is tempt
ing to suggest that, at an early stage, of which the best traces are pre
served in the LXX, these collections belonged together.

(b) The Concluding Section

The final part of the collection of oracles against the kings in 23,1-8
can be divided into three subsections:
1. The first (vv. 1-4) offers a direct conclusion to the oracles against
the kings, condemning them and comparing them with bad shepherds.
The original core of this saying was probably limited to vv. 1-2. These
verses are indeed structured as a well rounded oracle of doom. Its first
23
part is a woe cry, functioning as an accusation . Its second part phrases
the condemnation, opening with the particle pb and the messenger for
mula, and it ends with the prophetic concluding formula mrr~DNJ.
In v. 3 one observes a shift in the accentuation. The attention is drawn
to YHWH. In contrast with the foregoing verse, where the bad kings are
accused of having scattered their flock, YHWH is now presented as the
one who dispersed his people. In the same verse, the theme of gathering
24
suggests a late exilic, or even post-exilic situation . Note the use of the
notion of the remnant, which has a positive connotation. This is unusual
25
in Jeremiah . V. 4 connects vv. 1-2 with v. 3, returning more explicitly
to the theme of the king-shepherd and announcing YHWH's future plans
26
for salvation. The section as a whole is a late insert .
2. The third section (vv. 7-8), formulates the expectations of future
salvation in terms of a new exodus. The passage is almost identical with
16,14-15. The vocabulary of the final sentence is to a large extent simi
lar to that of 23,3. Its author must be sought in the circles that were re
sponsible for the insertion of vv. 3-4.

(c) The middle section (vv. 5-6), with which we are more directly con
cerned here, promises a new king in the line of David. The image of the
shepherds, used in vv. 1-2(3-4), is abandoned. One may discern some
tension with v. 4 and its plurality of promised leaders. Also, the theme of
the return and gathering, prominent in vv. 3 and 7-8, is totally absent.
The section offers an immediate continuation of the oracles against the
kings in 22,11-30. The series ended with the rejection of Jehoiakin. Vv.
5-6 of ch. 23 obviously present his successor. His name will be Jozedek,
alias Zedekiah.

23. Similar woe cries can be found in several prophetic books. They are especially
current in Isaiah and in Amos. Note the grammatical construction: the " ("woe") parti
cle is usually followed by a participle used as a substantive, or by a substantive, e.g., Isa
5,8.11.18.20.21.22. This is also the case in Jer 23,1. For a further discussion and bibliog
raphy, see J. VERMEYLEN, DU prophte hae l'apocalyptique l (tudes Bibliques),
Paris, Gabalda, 1977, pp. 169-170.
24. See J. LUST, "Gathering and Return" in Jeremiah and Ezekiel, in P.-M. BOGAERT
(ed.), Le Livre de Jrmie: Le prophte et son milieu, les oracles et leur rdaction
(BETL, 54), Leuven, University Press - Peeters, 1981, pp. 134-135.
25. See J. LUST, Remarks on the Redaction of Am 5,4-6.14-15, in Oudtestamentische
Studien 21 (1981) 134-137.
26. Compare W. THIEL, Die deuteronomistische Redaktion von Jeremia 1-25
(WMANT, 41), Neukirchen-Vluyn, Neukirchener, 1973, pp. 247-248.
3. Messianic Interpretation?

(a) The First Stages in the Interpretation

1. The promise of Jer 23,5-6, in its original form, appears to refer to

Zedekiah and to the immediate future, and not to a remote messianic ex
pectation. The introductory formula: "Behold the days are coming"
does not contradict this, since it does not necessarily have an eschato-
logical connotation. Indeed, the expression often refers to a more imme
diate future that will bring a radical transformation (see 2 Kings 20,17;
Amos 4,2 and frequently in Jeremiah).
Naming the new king , the LXX of Jer 23,5-6 preserved the
best traces of the early version of the oracle. It presented the new king as
a real sovereign and a legitimate heir to the Davidic throne. This proph
ecy was immediately connected with the condemnation of Joiakin in
22,24-30. He was to be considered as an outcast, an exile who would not
return. None of his seed would ever sit on the throne.
In this form, the oracle corresponds with the early layer of Jeremiah's
utterances, which do not reject Zedekiah, but are rather favourable to
wards him.
2. In a later layer of the Book of Jeremiah, Zedekiah represents sinful
Jerusalem and its inhabitants. He is definitely condemned. The hand of
the editor of this layer can be recognised in ch. 21 and 24. He, or an
epigone, may have been responsible for the version of 23,5-6 preserved
in the MT. In this version, the oracle is no longer directly applied to
Zedekiah. The name is changed, taking the shape of a symbolic name
reserved for Jerusalem. Abandoning the direct reference to the historical
King Zedekiah, the oracle allows for speculations concerning the advent
of a messianic era.
3. A third version of the oracle of Jer 23,5-6 is to be found in the MT
of Jer 33,15-16, omitted in the LXX. Here the attention is no longer
drawn to an individual king, but rather to Jerusalem. It may have in
spired the editor of the MT version of Jer 23,5-6. We will return to it in
the next section.

(b) Early Jewish Interpretations

Within the Hebrew Bible, allusions to the expectations formulated in

Jer 23,5-6 may be found in the oracles of Zech 3,8-10 and 6,9-15.
In the writings of Qumran one does not find any direct quotations of
Jer 23,5-6. The expression nS in v. 5, however, seems to be used as a
messianic title in 4QFlor (=4Q174) 1,11: "He is the scion (nax) of
David", and in 4QPatr (=4Q252) 5,3-4: "...until comes the righteous
Messiah, the scion () of David".
The Targum offers a more direct messianic reading of Jer 23,5. It re
places the symbol riQS by the symbolised and translates: "Behold the
days are coming when I will raise up for David a righteous Messiah...".
Returning to 4QPatr (=4Q252) 5,3-4, we may now safely suggest that
there the expression "righteous Messiah" offers an interpreting allusion
to Jer 23,5, functioning as a doublet of "scion of David".
In a similar way, the term is applied to the Davidic Messiah in
the fifteenth supplication of the Eighteen Prayers ("The scion of
David") and in several other early Jewish texts. In allusion to Zech 6,12,
27
nS is given as a name of the Messiah .
The term 2 obviously carried a messianic meaning in Jewish cir
cles, referring to a descendant of David.

(c) The Septuagint and Early Christianity

In the Greek-speaking early Christian communities, no special atten

tion was given to Jer 23,5. The NT has no direct quotation of the verse,
although a veiled allusion may be found in Lk 1,78. Similarly, no quota
tions of Jer 23,5-6 can be found in the writings of the early Church Fa
thers of the first three centuries of the Common Era. One wonders then
whether it is really true that, in the Christian communities, the messianic
interpretation of Jer 23,5-6 was facilitated by the Greek translation. If so,
one would have expected to find more explicit references to the pro
phetic text.
On the other hand, one must admit that the early Church frequently
used the term as an image or as a title for Jesus. On several
occasions, Justin mentions as one of the names of Christ. In
28
doing so, he mainly refers to Zech 6 , 1 2 . Tertullian also sees the
29
as a figure for Christ . We noted that, although this Greek
term may assume the meaning of a "shoot", it undoubtedly and most
frequently denotes "light" or "the rising of a heavenly body". Justin and
Tertullian, as well as their successors, basically took interest in the latter
meaning of the term. They wished to present Christ as the "Light", or as
30
the "Sun", or even more .

27. See H.L. STRACK - P. BILLERBECK, Das Evangelium nach Markus, Lukas und
Johannes und die Apostelgeschichte erlutert aus Talmud und Midrasch (Kommentar
zum Neuen Testament aus Talmud und Midrasch), II, Mnchen, C H . Becksche
Verlagsbuchhandlung Otto Beck, 1924, p. 113. Most of the references are to Zech 6,12.
28. Dial.Tryph. 100,4; 106,4; 121,2; 126,1.
29. Adversus Valentinianos 3,1.
30. Justin, Dial. Tryph. 106,4; Tert., Adv. Val. 3,1. Compare Philo, De Confusione
 Was this shift in the attention caused exclusively by the Greek transla
31
tion? It is true that, when the L X X rendered by , it
switched from the symbolic world of plant life to that of the rising sun or
dawn. The apparent switch may have been prepared for by the Semitic
Vorlage of the Greek translation. Indeed, we observed that, although the
root is first of all used to signify "growing", it may also be used to de
note "glowing" or "shining". In the Syriac language the latter sense ap
pears to have prevailed. Perhaps a first trace of this development can be
found in the Hebrew text of Mai 3,20. There one reads: "For you who
fear my name, the sun of righteousness shall shine". The expression
"sun of righteousness ( n p T X PQP)" occurs only here. It may very well
be an allusion to the p n s riQS in Jer 23,5 and to the np"7S 73 in Jer
32
33,15 . This hypothesis may be confirmed by Testamentum Levi 24,1, if
33
this apocryphal text appears to be based on a Semitic Vorlage . Indeed,
in Test. Levi, the rising of the star mentioned in Num 24,17 is connected
with the "sun of righteousness", reminding the reader of Jer 23,5
through the bias of Mai 3,20. This type of combination may have been
the model for the Church Fathers who approached the rising star of Num
34
24,17 with the of Zech 6,12 .
The conclusion of this section is that the LXX did not encourage the
early Christians to emphasise a strictly messianic interpretation of Jer
23,5. The Greek term hardly brought pedigree component to

Linguarum, 64. Eusebius of Caesarea is probably the first Father who directly quotes Jer
23,5-6 in his Demonstratio evangelica 7,3,37 and in his Generalis elementaria
introductio, 3,36. In his application of the term to Christ, he appears to be aware of the
double meaning of .
31. This is also the case in other texts dealing with the successor of David, after the
exile: Zech 3,8; 6,12 (also Ezek 16,7; 17,10). Note that in Isa 4,2 the LXX does not trans
late the substantive nos by , but by the verb .
32. A.S. VAN DER WOUDE, Haggai, Malachi (De Prediking van het Oude Testament),
Nijkerk, Callenbach, 1982, p. 153 notes that sun and justice are often interconnected in
the ancient texts of the Near East, although he does not offer any example in support of
the thesis that this connection was also familiar to the biblical authors.
33. Most scholars affirm that some portions of the Testaments were composed in a
Semitic language. See J.H. CHARLESWORTH, The Pseudepigrapha and Modern Research
2
( S B L SCS, 7), Chico, CA, SBL, 1976, 1981, p. 213. In Testamentum Juda 24,Iff., how
ever, several commentators recognise a Greek Christian composition. See, for example,
J. BECKER, Die Testamente der zwlf Patriarchen (Jdische Schriften aus hellenistisch-
rmischer Zeit. 3: Unterweisung in lehrhafter Form, 1), Gtersloh, Mohn, 1974, p. 77,
n. 4c. The shorter version of 24,1, however, appears to be based on the Hebrew text of
Num 24,17 and not on the Septuagint. One would expect an author working with the
Greek Bible to combine Num 24,17, using the verb , with Jer 23,5 and its use
of the term , rather than with Mai 3,20 where this root is lacking. The combina
tion of Num 24,17 with Mai 3,20 is more easily understood in the hypothesis of a Semitic
writer for whom the word association between Num 24,17 and Jer 23,5 did not exist.
34. Justin, Dial. Tryph. 106,4.
the fore of the Hebrew nS and its Davidic messianic implications. It
rather called to the mind the image of the rising sun. Especially with ref
erence to Zech 6,12, it was applied in this sense to Jesus and his super
natural character. These applications may have been prepared for by the
development in the Semitic notion of nos.

II. J E R 33,14-26

1. A Survey of the Chapter

The chapter is divided into several sections. The first part is an oracle
of salvation for Jerusalem and Judah: 33,1-13 (LXX 40,1-13). The first
verse establishes a link with the foregoing chapter. Together with vv. 2-
3 it forms an introduction to the oracle in vv. 4-9, which offers a promise
of the restoration and rebuilding of Jerusalem and Judah. Vv. 10-13 re
peat the promise in the form of an answer to a saying of the public about
the desolation of the city.
The second part of the chapter, the largest single section without
equivalent in the Septuagint, promises the continuity of the houses of
David and Levi: 33,14-26. It begins with a slightly modified repetition
of the Davidic promise found in 23,5-6, and continues with four oracular
statements, which assert the permanent character of the house of David
and of the Levitical priesthood: 33,14-16.17-18.19.23-24.25-26.
With a few exceptions, the first part (vv. 1-13) is translated word for
word in the L X X . The Vorlage of the Old Greek must have been very
similar to that of the MT. Nevertheless, some minimal differences may be
significant. They appear to be related to the additions that form the sec
35
ond part of the chapter and by other sections in Jeremiah . In v. 5, the
long text states that the Lord has averted his face "from this city"
whereas the short text has "from them". The editor of the long text may
have changed the text in preparation for the first addition in 33,15-16,
which modifies 23,5-6 and applies this dynastic oracle not only to the
king but to the town of Jerusalem as well. In the long text of Jer 33,9,
the town is again the subject of the sentence, whereas the short text (LXX
Jer 40,9) remains more ambiguous. In that verse, in the long text, it is
said that the town shall be a "name" to the Lord, a name of joy. This
note on the "name", lacking in the short text, may again be a prepara-

35. P . - M . BOGAERT, "Urtext", texte court et relecture: Jr. 33,14-26 TM et ses pr

parations, in J.A. EMERTON (ed.), Congress Volume Lernen 1989 (SupplVT, 43), Leiden,
Brill, 1991, pp. 236-247; Y. GOLDMAN, Prophtie et royaut au retour de l'exil: Les ori
gines littraires de la forme masortique du livre de Jrmie (OBO, 118), Fribourg/S,
Universittsverlag; Gttingen, Vandenhoeck & Ruprecht, 1992; for Lust see note 1.
tion for the modified version of 23,5-6 in 33,15-16, according to which a
name is given to the city.

2. The first Oracle of the Second Part: The Righteous Davidic Branch
33,14-18

The first oracle comprises an introduction (v. 14) followed by two

major subsections: a solemn promise (vv. 15-16) formulated as a dou
blet of 23,5-6, and an interpretation of the new name of Jerusalem (vv.
17-18).

- The Introductory v. 14. We already noticed that the oracle in vv. 14-18
contains a doublet of 23,5-6. After the introductory formula taken from
23,5, however, v. 14 seems to insert a saying based on Jer 29,10: "I will
fulfill (Tipn) the good word". The "good word" in 29,10 is concerned
36
with the return of the exiles . In 33,14 it is addressed to the houses of
Israel and Judah, and it points to the Davidic promise in vv. 15ff. The
exilic situation no longer seems to be directly aimed at.

The Two Houses (v. 14). Note that, in Jeremiah, the juxtaposition of
the two "houses" appears to recur only in 31,27.31. Both there and in
33,14 the mention of the two houses is preceded by the expression: "Be
hold the days are coming". In our further discussion we will observe
that the author of 33,14-26 took more of his inspiration from this pas
sage. The sequence: "house of Judah and house of Israel" seems to oc
cur only once more in the Bible: in the post-exilic prophecy of Zech
37
8,13 . Prefaced by the formula "The days are coming", the expression
"Israel and Judah" can be found in the editorial introduction to the ora
cles of salvation in 30,3-4. According to W. Thiel, the parallel use of Is
rael and Judah in Jeremiah appears to be a typical feature of the
38
Deuteronomistic redaction . If this is true, it does not necessarily mean
that the author of 33,14 belonged to the Deuteronomistic school. He may
simply have been influenced by its vocabulary and style.

- Vv. 15-16. The introduction to v. 15: "In those days and at that time"
is attested only here, in 50,4.20, and in Joel 4,1. The Jeremian character
of the verses in Jer 50 is doubtful to say the least. The chapter is part of

36. BOGAERT, "Urtext" (. 35) rightly observes that the term "good" (31) was not
yet attested in the Vorlage of the LXX. According to him, it was added in order to prepare
for the oracles of salvation in the MT 29-33 (LXX 36-40).
37. Compare with Jer 5,11 ; 11,10.17; 13,11 where the two parts of the expression are
inverted.
38. Note the problem with 5,11, which belongs, according to Thiel, to the earlier lay
ers of the book. Thiel solves the problem by stating that in this verse "house of Judah" is
a
gloss (Die deuteronomistische Redaktion von Jeremia 1-25 [n. 26], p. 213).
a series of oracles against Babylon combined with oracles confirming
the restoration of Israel. It is difficult to ascribe the utterances against
Babylon to Jeremiah who encouraged the exiles to settle down there and
39
to seek its welfare . The final chapter of Joel is considered to be post-
40
exilic by the majority of exegetes .
The Doublet. Although v. 15, without its introduction, and v. 16 are a
doublet of 23,5-6, some divergences are to be noted. The hiphil of D i p is
replaced by the hiphil of 2, a verb that obviously has the same root as
the substantive n a s ("branch"). The reason for this change must be that
the hiphil of D i p was already used in v. 14. The qualifying adjective
2 is transformed into the substantive np"TS, which has a more imper
sonal ring. This probably implies that the reference to the legitimacy of
the "branch" is not preserved. The fact that the expression ^ "pli is
left out points in the same direction.
In v. 16, the introductory expression "In those days" repeats the be
ginning of v. 15 and replaces the more personal "In his days" of 23,6.
Israel is replaced by Jerusalem, preparing for the final part of the verse
in which a new name will be given, not to the king, but to Jerusalem.
This is made explicit by the use of the feminine suffix form of the per
sonal pronoun (?). The name itself is the same as in the M T version of
23,6. In our notes on the said verse, we saw that the name in question
was to be compared with other titles attributed to Jerusalem.
The conclusion must be that, in this version of the oracle, the refer
ence to the historical situation of the individual King Zedekiah disap
pears. The Davidic expectations are collectivised and transferred to the
town. The particularities of 23,5-6 become meaningful when one as
sumes that the original oracle dealt with the accession of Zedekiah to the
throne. The name given in 23,6 is obviously reminiscent of him. Its
original form "Jozedek" seems to have been preserved in the Old
41
Greek: and represents an alternative form of Zedekiah . In
those days, however, there was another king: Jehoiakin. Although he
was sent into exile, many remained loyal to him as the legitimate king.
To them Zedekiah must have seemed to be an intruder. He had to prove
his legitimacy and his ability to rule as a real king. These are exactly the

39. See M . WEINFELD, Jeremiah and the Spiritual Metamorphosis of Israel, in ZAW
88 (1976) 18.
40. According to H . W . WOLFF, Dodekapropheton 2 ( B K A T , 14/2), Neukirchen-
Vluyn, Neukirchener, 1969, p. 91, it can hardly have originated before the fourth century
BCE.
41. See LIPINSKI, Etudes sur des textes "messianiques" de l'Ancien Testament (n. 7),
pp. 53-55, and LUST, Messianism and the Greek Version of Jeremiah (. 1), pp. 89-90
cited in note 24.
points made in the oracle rendered in 23,5-6: it is explicitly noted that he
was a "legitimate branch" and that he would "really rule as a king".
Later on, in the context of a promise of a permanent revival of Jerusalem
in ch. 33, the oracle was no longer applied to the individual successor
Zedekiah, but to the Davidic house as a whole and to its capital Jerusa
lem. In this new environment, the note on the legitimacy of the succes
sion was no longer to the point, nor was the emphasis on the real charac
ter of the reign of the successors. Moreover, it made no more sense to
speak about "his days". These elements were thus changed or left out.
As a matter of fact, the attention was shifted from an individual king to
the royal house and, even more so, to the capital Jerusalem. Jerusalem
was thus brought into the picture and the name of Jozedek was adapted
into a name befitting Jerusalem: i]p"T2i mm "The Lord is Our Justice".

- The Name "ilpTX mm The Lord is Our Justice (v. 16)

In discussions surrounding this name and its meaning one often for
gets that, at least to my knowledge, the Bible nowhere alludes to the
names of individual persons that contain the name of the Lord (mrr)
written in full. Names of individual persons always use a prefixed or
suffixed shorter form, such as "Jo-", "Ja-", "Jeho-" or "-jah", "-jehu".
On the other hand, most, if not all of the names in which the tetra-
grammaton is attested are symbolic appellations of Jerusalem or of its
inhabitants. Examples are given supra, pp. 44-45.
We may add one more element to the discussion. The suffixed form
of the plural pronoun is unusual in individual personal names. Perhaps
Imma-nu-el in Isa 7,14 is the only exception. This is a symbolic name,
whoever, which is followed, as usual, by an interpretation introduced by
the particle , which explains the name as a symbolic sign carrying a
message for a larger public (v. 17). All these examples confirm our sus
picion that i3p"72 is not intended as a name of an individual person.
42
It is most likely to be understood as a name for Jerusalem .

- The Second Section of the First Oracle: Kings and Priests: 17-18
Once the name Jozedek had been turned into a symbolic appellation
for Jerusalem, an interpretation given in a sentence was appropriate.
In ch. 33 such a sentence follows in vv. 17-18. One must admit that the
connection between the name and the interpretation is not obvious. It is
not excluded that use has been made of a pre-existing oracle that was not
specifically adapted to the task. The oracle brings the Levitical priests
onto the scene and puts them on the same level as the house of David. It

42. See supra, pp. 44-45.

is solemnly stated that both the house of David and the Levitical priests
will never lack descendants. The first part of the promise draws on the
Deuteronomistic dynastic formula "there shall not fail you a man sitting
on the throne of Israel" (1 Kings 2,4; 8,25; 9,5). In a parallel statement
a similar formula is applied to the priests. For this application, the editor
of the long text may have found inspiration in Jer 35(42), 19,where it is
said of the Rechabites: "Jonadab the son of Rechab shall never lack a
man to stand before me". On the other hand, it also calls to mind the
story of Eli and his sons in 1 Sam 2,27-36 in which the Lord announces:
"one man I will not cut off" ( m s K Bfto) from my altar (v. 33). The
editor of Jer 33,18 turns this very restrictive enunciation into a promise
to the Levitical priesthood as a whole.

3. The Second Oracle: The Eternal Promise: 33,19-22

The second oracle is introduced by the word-event formula. The most

typical characteristic of this oracle is its application of the term m a .
We will first examine the degree to which its use here and in the third
oracle is in agreement with those in the other biblical books. We will
then compare it with the occurrences elsewhere in the Book of Jeremiah.
Finally, we will draw attention to some other features of the oracle in
Jer 33,19-22.

(a) A Post-Deuteronomistic Bent. The use of this term in connection

with the Davidic promise is limited to five passages, all of which appear
43
to belong to a specific and probably post-Deuteronomistic strand . Most
significant are the occurrences in 2 Chron 12,15 and 21,7, in sections
that have no direct parallel in the Books of Kings, the Chronist's source.
Obviously, at the time of the Chronist, the Davidic promise could be de-

43. For a more detailed argumentation, see T.N.D. METTINGER, King and Messiah.
The Civil and Sacral Legitimation of the Israelite Kings (Coniectanea Biblica. Old Testa
ment Series, 8), Lund, Gleerup, 1976, pp. 281-282. Concerning 2 Sam 23, see T. VEIJOLA,
Die ewige Dynastie: David und die Entstehung seiner Dynastie nach der deuteronomi-
stischen Darstellung (Annales academiae scientiarum fennicae, B/193), Helsinki, Suoma-
lainen Tiedeakatemia, 1975, pp. 120-126 and Verheissung in der Krise. Studien zur
Literatur und Theologie der Exilszeit anhand des 89. Psalms (Annales academiae scien
tiarum fennicae, B/220), Helsinki, Suomalainen Tiedeakatemia, 1982, p. 68. With refer
ence to L. PERLITT, Bundestheologie im Alten Testament (WMANT, 36), Neukirchen-
Vluyn, Neukirchener, 1969, pp. 47-53, he states that the term n n a does not occur in the
Deuteronomistic literature in connection with the Davidic promise. This seems to be in
contradiction to his thesis which holds that 2 Sam 23,5 belongs to a Deuteronomistic-N
composition comprising the appendices to the Samuel books. He further notes that the
expression nViy r m a found in 2 Sam 23,5 is not used before the middle of the sixth cen
tury. Also, the use of adjectives with m a , as in 2 Sam 23,5, occurs in late texts only: Ps
89,29; Jer 31,31.
scribed as a r m a , whereas this was not customary in the period in which
the Deuteronomist composed his history. The other relevant texts are 2
Sam 23,5; Ps 89,4.29.35.40; Jer 33,21 (compare Isa 55,3).
In all these cases, the promise is unconditional. The contrast with
Deuteronomistic literature is remarkable. In this regard the word r m a
represents a key term in connection with the Mosaic Law, promulgated
by Josiah: 2 Kings 23,1-3. It is not used for the Davidic promise, al
though this theme has a definite role in the Deuteronomistic literature.
Moreover, the Deuteronomistic formulation of the Davidic promise is
always conditional. The model is 1 Kings 2,4: "If your sons take heed to
their way, to walk before me in faithfulness with all their heart and with
44
all their soul, nobody will be cut off sitting upon the throne of Israel" .
These data strongly suggest that the texts that use the term r m a in
connection with the Davidic promise do not belong to the Deutero
nomistic composition but to a different and probably later layer.

(b) Jer 33,19-22(23-26) and Ps 89. The description of the r m a in Jer

33,19-26 displays many similarities with that of the late exilic Ps 89,4-
5.20-46, not only in its terminology, but also in its content. In his com
45
parison between both texts, T. Veijola lists the following terms which
they have in common: r m a (Ps 89,4.29.35.40; Jer 33,20.21.25); -inn
T n a / Tina, (Ps 89,4.20; Jer 33,24); the honorific title las? "servant"
applied to David (Ps 89,4.21.40; Jer 33,21.22.26); snt (Ps 89,5.30.37;
Jer 33,22.26); NOD (Ps 89,5.30.37.45; Jer 33,21); 0XQ (Ps 89,39; Jer
33,24.26).
From the perspective of content, one should notice that in both texts
the everlasting character of the Davidic "covenant" is expressed in meta-
phoric language referring to the fixed order in nature (Jer 33,20.25;
Ps 89,30.37.38).
There is also a similarity in style. In both texts, an introductory sen
tence gives the reader the impression that a condition is set to the invio
lability of the r m a (Ps 89,3Iff; Jer 33,20ff.). In both cases, the apo-
dosis makes it clear that the promise is unconditional.
The r m a in Jer 33,17 and Ps 89,30.37-38 is described with metaphors
borrowed from the texts dealing with the patriarchal r m a in Gen 15,5;
22,17; 32,13. David's seed will be numerous as the stars in heaven and

4 4 . See METTINGER, King and Messiah (n. 4 3 ) , p. 2 7 6 . Other Deuteronomistic texts in

question include 1 Sam 1 3 , 1 3 - 1 4 ; 1 Kings 6 , 1 1 - 1 3 ; 8 , 2 4 ; 9 , 4 ; 11,38; compare with Ps
133,12. See also VEIJOLA, Die ewige Dynastie (. 4 3 ) and R.D. NELSON, The Double
Redaction of the Deuteronomistic History (JSOT SS, 18), Sheffield, University of Shef
field Press, 1 9 8 1 , esp. pp. 9 9 - 1 1 8 : "Dynastic Oracle in the Deuteronomistic History".
4 5 . VEIJOLA, Verheissung in der Krise (. 4 3 ) , p. 8 2 .
 40
the sands of the sea (v. 2 2 ) . This implies a transfer of the Davidic
promise from the individual king to the collective people. This idea is to
be compared with Isa 55,3-5, a section belonging to the epilogue of
47
Deutero-Isaiah, composed towards the end of the exile or later .
In a similar way, the application of the metaphor to the Lvites must
48
imply a transfer of the priestly promises to the people as a whole . In
deed, how can one expect the Lvites to become numerous as the sand
of the sea? The inspiration for the collective interpretation of the priestly
promises must have originated in the post-exilic circles who produced
Isa 61,6, promising a restoration in which Israel as a whole would be
called "priests of the Lord" and "ministers" (Tntfa) of God. Note the
use of the term "ministers", both in Isa 61,6 and Jer 33,21.22.

(c) Jer 33,19-22 and Sir 45,23-26. The Lord's everlasting m a with
David is placed on a par with his r m a with the Lvites. The m a in
question is obviously a promise securing the descendence of both David
and the Lvites. The best parallel to this double promise is probably to
be found in Sir 45,23-26, where the everlasting m a with David is com
pared with that of Aaron. In the Hebrew v. 25 reads as follows:
1
m i r r nu ? Di? i r v n a a n
isnrVi pnx nVm v r i a a 1
-JB ? tfx rbm
"A bent was also established with David the son of Jesse, of the tribe
of Judah that the heritage of a man goes before his honour, so the her
itage of Aaron for his descendants".

The Greek text of the third stych Sir 45,25 is a little awkward, but
seems to support a reading which makes a distinction between the royal
and the priestly m a :

"the heritage of the king is from son to son only".
49
Based on a "corrected" text, B. Vawter finds a similar distinction
in the Hebrew. According to him, Sirach's comparison is not to suggest

46. VEIJOLA, Verheissung in der Krise (n. 43), p. 164.

47. A. SCHOORS, Jesaja (De boeken van het Oude Testament: uit de grondtekst ver-
taald en uitgelegd), Roermond, Romen, 1972, p. 230. On the collective interpretation of
the Davidic promises, see J. BECKER, Messianic Expectation in the Old Testament, Phila
delphia, PA, Fortress, 1980, pp. 68ff. VEIJOLA, Verheissung in der Krise (n. 43), p. 85,
notes that the application of the metaphor to the Lvites is more difficult. For him, this is
an additional reason to label the remarks on the Lvites as later inserts.
48. VEIJOLA, Verheissung in der Krise (n. 43), p. 82.
49. . VAWTER, Levitical Messianism and the New Testament, in J.L. MCKENZIE (ed.).
The Bible in Current Catholic Thought, New York, Herder & Herder, 1962, pp. 89-90.
the equality of the two 3: in his view Sirach minimises the Davi-
dic promise by contrasting it with the Levitical promise. "The covenant
with Aaron, says Ben Sira, is a covenant with all his descendants,
whereas the covenant with David was with one man only..., it is
plain that the Davidic covenant has ceased to have any messianic sig
nificance for Ben Sira, and that in its place is the covenant with the
priesthood".
The uncorrected text probably makes a simple comparison between
the m n of David and of Aaron. It puts them on the same level. A fore
shadowing of this juxtaposition of the royal and of the priestly house can
be found in Zech 4,14; 6,13; 12,12-13. These texts are probably to be
understood against the background of the Second Temple period. Later
on this juxtaposition led to the Qumranic expectations of a Messiah from
Judah and a Messiah from Aaron.
50
According to A. Laato , the stress upon the Levitical covenant along
side the Davidic one strongly suggests that Jer 33,14-26 dates from a
time when the Levitical priests played an important role in concert with
the Davidides. In his view the passage must date from the time of
Zerubbabel and the High Priest Joshua. The aim of the oracle was to le
gitimate Joshua's central role in Zerubbabel's restoration activities dur
51
ing the reign of Darius I. Y. Goldman reaches similar conclusions . The
comparison with Ben Sira's poem, however, points to a later date in
which the Davidides no longer played a role. The following remarks
may support this view.

(d) Jer 33,20-21.25-26 and 31(38),35-37. The date of composition of Jer

33,19-26 must be later than that of 31,35-37. P.-M. Bogaert and Y.
52
Goldman have demonstrated that the Hebrew of 31,35-37 has been
transformed in view of the addition in 33,19-26. The former passage is
present in the Old Greek, the latter is not, although it uses the former as
a model. In order to guarantee the stability of the Lord's promises, the
editor of 33,19-26 identified the laws D^pn concerning the stability of the
cosmos described in 31,35-37 with a m a , and compared them with the
Davidic and the priestly r m a . In Jer 31,35-37 this identification remains
implicit, suggested by the immediately preceding section on the "new
r v n s " (Jer 31,31-34).

50. A. LAATO, Josiah and David Redivivus. The Historical Josiah and the Messianic
Expectations of Exilic and Postexilic Times (Coniectanea Biblica. Old Testament Series,
33), Stockholm, Almqvist & Wiksell International, 1992, p. 117.
51. GOLDMAN, Prophtie et royaut (. 35), p. 230 and passim.
52. BOGAERT, "Urtext" (. 35), pp. 236-247; GOLDMAN, Prophtie et royaut (. 35),
pp. 42-44.
 The application of 31,35-37 by 33,20-21.25-26 is prepared for by sev
eral modifications of the original text of 31,35-37(MT) preserved in
38,35-37(LXX), especially by the transposition of v. 35 (LXX V. 35 = M T
v. 37). The source of Jer 33,19ff. comprises two oaths: M T VV. 35-36 and
M T v. 37, inverting the order of the oaths in the LXX. The main effect of
the inversion is that the "rejection of the offspring of Israel" comes at
the end, whereas in the L X X it figures at the beginning. The phrasing and
the order of the two oaths in Jer 31(MT) is re-used in the two oaths in Jer
33,20-21 and 25-26.

(e) Allusions to the patriarchal promises in 33,22. The insert of a refer

ence to the patriarchal promises in v. 22 does not seem to fit into the
context. The stability of the Davidic house does not require that David's
descendants should be as numerous as the grains of the sand of the sea.
The idea of numerous descendants is totally foreign to the Davidic
promise. It may be slightly more in line with the Levitical m a , yet one
can not say that it belongs to its core. The key may be found in the fact
that the editor identifies the "descendants" (SHI) of David and of the
Levitical priests with the "descendants" (5) of Israel in Jer 31,36-37.
53
He reinterprets the dynastic promise in a democratic way , identifying
the house of David and the Lvites with the entire nation. In his view,
David and the priests represented the government of the nation and the
nation itself. In the days of the editor, governance was in fact exercised
by the priests. This modification of the promise may have been prepared
for by the notion of the "measuring" "no of the "heavens" O^Otf in
31,37; this notion is absent from the original version preserved in the
LXX 38,37.

4. The Third Oracle. The "Two Families": 33,23-26

This democratic interpretation is confirmed by the dispute in Jer

33,23-26. The commentator on this final oracle is faced, however, with
several problems. In v. 24, the prophet is asked: do you see ( ) what
these people say (12). Normally, one hears what people say, one does
not see it. This may not be a real problem, however, since ") can also
mean: "to notice", "to observe".
The major questions are: who are "these people" ( DS?n), and who
are the "two families" ( m n D t f o T i t f ) who according to "these people"
were "chosen" and "rejected" by the Lord and called "my people" Oos)

53. See VEIJOLA, Verheissung in der Krise (. 43), pp. 163-164. Compare Isa 55,3-5
and BECKER, Messianic Expectation in the Old Testament (n. 47), pp. 68ff. For a succinct
recent discussion of views concerning this passage see W . A . M . BEUKEN, Jesaja, deel lib
(De Prediking van het Oude Testament), Nijkerk, Callenbach, 1989, p. 288.
by Him? What does it mean that these "two families" will no longer be
"a nation" Oil) in the sight of "these people"? What is the relationship
between the "two families" and "the descendants of Jacob and David"
mentioned in v. 26, and "the descendants of David and the Levitical
priests" in v. 22? If the former are to be identified with the latter, how
can they be called a ", like the heathen?
In Jeremiah the expression DS?n (this/these people) occurs fre
quently with reference to the people of the Lord punished with the exile,
and subject of the restoration: see, for example, 32,42. Jer 33,14ff. may,
however, be a very late addition. Its expressions, even when also occur
ring elsewhere in Jeremiah, may carry a different meaning.
The two mriDtfQ are not attested elsewhere in Jeremiah or in the rest
of the Bible. Two observations may help us to trace their identification
and to answer the remaining questions. The first is that Jer 33,23-26 ex
hibits many similarities with some of Ezekiel's compositions. The sec
ond is that the section in question, like the foregoing, is inspired by Jer
31,35-37.

(a) Jeremiah, Ezekiel and the Identity of "This People" and the "Two
Families ". More than Jeremiah, Ezekiel construes his oracles as an
swers to the questions and objections of his public. Several of Ezekiel's
dialogues begin with the particle ^ (12,9; 13,12), which also intro
duces Jer 33,24. Of these dialogues, Ezekiel's discussion with the Edo-
mites in Ezek 35,10ff. stands closest to our passage in Jeremiah. It opens
V
with the Edomites claiming "these two nations (0 U) and these two coun
tries" shall be ours. The reference is obviously to Israel and Judah. The
expressions used here to indicate these "two nations" are very similar
to the "two families" in Jer 33,24. Moreover, in both contexts, the con
tempt of the two nations or families is expressed by the same relatively
rare root fNl (Ezek 35,12; Jer 33,24). The comparison suggests that in
Jer 33,24, as in Ezek 35,10, the opponents are the Edomites, in whose
sight the Lord's people are no longer a nation. On their lips, the qualifi
cation of Israel and Judah as a or Dil sounds perfectly normal. It is
true that in Jeremiah the identification of the opponents with the Edo
mites is not immediately evident. In Jer 33,24 these opponents are called
"these/this people". We saw that Jeremiah usually applies this
expression to Israel or Judah. Its application to the Edomites would seem
to be a rare exception. Here, however, it is used in contrast with "735?,
which implies that here 7 "are a party and are not to be equated
54
with the nation as a whole" . In the exilic and even more so in the post-
exilic period, Edom may have become a symbolic name, standing for the

54. MCKANE, A Critical and Exegetical Commentary on Jeremiah (n. 19).

party representing the inhabitants of Jerusalem during the exile. A com
parison between Ezek 35,1 Off. and 11,14ff. allows us to explain this.
Ezekiel ll,14ff. presents the tensions between the exiles and the in
habitants who remained in Jerusalem as a struggle between brothers.
55
The inhabitants of Jerusalem state concerning their brothers in
Babylon: "They have gone far from the Lord, unto us the land is given
for a possession". These words are similar to those placed on the lips of
56
the Edomites in Ezek 35,10 and elsewhere . Edom was known as the
brother of Jacob. Is it not likely then that Edom in these contexts was
used, not as a geographical name, but as the name of Jacob's brother,
fighting for his birthright?
Several of the oracles against Edom, exuding an intense animosity
between Israel and Edom, are not taken up in the prophetic collections
57
against the nations . The most pregnant examples are to be found in
Ezek 35, and in Obadiah, a short book that represents nothing more than
one long accusation and condemnation of Edom's attitude toward Israel.
Obviously, Edom was not simply a foreign nation among the others.
The reading of these oracles leaves the impression that Edom became
a symbolic representation of the residents in Judah and Jerusalem who
were the enemies of the restored community after its return from
58
Babylon . This may explain why these oracles do not figure in the col-

55. Literally, the term brothers in 11,1 stands in relation to the prophet: the exilic peo
ple are "his brothers". Indirectly, however, it may qualify the relationship between the
exiles and those left in Jerusalem. It suggests that the exiles are no longer accepted as
brothers by those who stayed in Jerusalem: "The exiles are 'his' (Ezekiel's) brothers and
not 'theirs'".
56. See, for example, Obad 13.
57. The Bible relates an unusually large number of prophetic oracles against Edom:
Num 24,18; Isa 11,14; Jer 9,25; 25,15-25; 49,7-22; Ezek 25,12-14; 35; 36,5; Joel 4,19;
Amos 1,11-12; Obadiah; Mai 1,2-4; Lam 4,21-22. In some instances, Edom is listed with
other neighbours of Israel. In many others, however, it is addressed independently: Jer
49,7-22; Ezek 25,12-14; 35; 36,5; Joel 4,19; Amos 1,11-12; Obadiah; Mai 1,2-4; Lam
4,21-22. Several of these occur outside the collections of the oracles against the nations
and single out Edom as the enemy par excellence: Ezek 35; 36,5; Joel 4,19; Obadiah;
Mai 1,2-4; Lam 4,21-22 (compare Ps 137,7).
58. Compare B.C. CRESSON, The Condemnation of Edom in Postexilic Judaism, in J.M.
EFTRD (ed.), The Use of the Old Testament in the New and Other Essays. Studies in Honor
ofW.F. Stinespring, Durham, NC, Duke University, 1972, pp. 125-148, esp. 136-137; on
Edom and its role in the OT see also H. WILDBERGER, Jesaja (BKAT, 10), Neukirchen-
Vluyn, Neukirchener, 1979, 1334-1339; J.R. BARTLETT, The Brotherhood of Edom, in
JSOT 4 (1977) 2-27, and Edom and the Edomites (JSOT SS, 77), Sheffield, Academic
Press, 1989; M. ROSE, Yahweh in Israel - Qaus in Edom?, in JSOT 4 (1977) 28-34, and
J.R. BARTLETT, Yahweh and Qaus: A Response to Martin Rose, in 7507' 5 (1978) 29-38;
U. KELLERMANN, Israel und Edom. Studien zum Edomhass Israels im 6-4 Jahrhundert
. Chr. (unpubl. diss., Mnster, 1975); M. WEIPPERT, Studien und Materialien zur
Geschichte der Edomiter auf Grund schriftlicher und archologischer Quellen (unpubl.
diss., Tbingen, 1971); compare J. LUST, Isaiah 34 and the herem, in J. VERMEYLEN (ed.),
The Book of Isaiah (BETL, 81), Leuven, Peeters, 1981, pp. 275-286, esp. 280-282.
lections of oracles against the nations. Edom was no longer considered a
geographical enemy. It became a symbolic representation of the enemy-
brother. This may have happened around the period after the exile in
which Edom ceased to exist as an independent nation. It also accounts
for the unusual hatred reflected in these poems. Most often this hatred is
ascribed to the treacherous attitude of the Edomites during the exile. It is
said that they claimed Israel's territory as their own, occupying the place
left open by the exiles. The only information we have about these claims
and activities of the Edomites, however, are the biblical oracles to which
we have just referred.

(b) Back to the Comparison with Jer 31,35-37. The last part of Jer 33,24
repeats the second half of 31,36 almost word for word. Also, the fixed
order of nature described as the Lord's work in 31,35 undoubtedly in
59
spired 33,25 with its reference to the same fixed order . In 31,35-37, the
reasoning is clear: as long as this fixed order exists, the descendants of
Israel shall not cease from being a " in the sight of the Lord. He will not
reject them (ON73). Note that the use of the terms T J and ONQ in 33,24-26
60
underline the close relation between these verses and 31,35-37 .
In the application of 33,24, the "descendants of Israel" are called the
"two families". In v. 26 they are identified with the descendants of Jacob
and David. Our excursion into the oracles against Edom suggests that the
reference must be to Israel returning from the exile, and its royal Davidic
house, as opposed to its "brother" Edom in Jerusalem and Judah. The
reference to the "two families" in the final oracle may be intended as an
inclusion with the two houses mentioned at the beginning of the compo
sition in v. 14. Note the absence of the Lvites in 33,26. This may con
firm our earlier suggestions concerning the glossatory character of the
references to them in vv. 18.21.22.
Jer 31,35-37 is an oracle of salvation, using an argumentation familiar
to Deutero-Isaiah. V. 35b corresponds literally to Isa 51,15. Jeremiah
never refers to creation and its order as a basis for the permanence of Is
rael. According to S. Bhmer, both Deutero-Isaiah's oracles and Jer

59. The use of the term mpn in v. 25 (compare 31,35) betrays a more direct influence
than in 33,20. An interesting comparison between Jer 31,35-37 (38,35-37 LXX) and 33,14-
26 is offered by P.-M. Bogaert in his contribution to the Xlllth IOSOT Congress held in
Leuven in 1989. He judiciously compares the Hebrew text of Jer 31,35-37 with the Greek
version in 38,35-37 and concludes that the MT is a reworking of a more original text still
preserved in the Septuagint. The reworked version prepared for the long plus in the MT
33,14-26 (n. 35).
60. The first person of the imperfect of ONO, with the Lord as subject and the people
of Israel as object, occurs in these two passages (Jer 33,26 and 31,37) only. Compare with
Hos 4,6.
31,35-37, which must have one and the same background, answer the
questions of the exilic people. They are convinced that the Lord rejected
61
them and that they are no longer his people . Jer 33,24-26 adapts these
thoughts to a post-exilic situation.
The final oracle of Jer 33 ends with the Lord reaffirming that he will
"restore the fortunes" (matt; mtf) of his people and that he will "have
mercy" (Dm) upon them. The expression "to restore somebody's for
tunes" always has God as subject. It occurs only in relatively late texts,
62
most often directly connected with the return from the exile . Combined
with the piel of a m , it is attested only in Deut 30,3; Jer 30,18; 33,26
63
and in Ezek 39,25 . There can hardly be any doubt about the late exilic
64
or post-exilic character of these passages .

CONCLUSION

1. The conclusion must be that Jer 33,14-26 cannot be ascribed to the

prophet. It is true that the section uses some expressions that occur else
where in Jeremiah. In most cases, however, these texts also belong to the
later layers of the book. In several instances, the redactor of Jer 33,14-26
readapts the language of his sources. This is most notable in his use of
the formulation of the Davidic promise in 1 Kings 2,4. He omits the con
dition and adds a collectivising bias. This brings us to the contents. The
most specific aspect of the message of the passage is its adaptation of
the Davidic (and priestly) promises to the community in an uncondi
tional way. From this point of view, it exhibits many affinities with
some texts of Deutero- and Trito-Isaiah.
Since the passage in question does not occur in the L X X , one should
not expect the early Church Fathers to have used it as a messianic proof
text. In passing we may recall that they do not refer to Jer 23,5-6 either.
The reason may be that they used the Greek text, which obviously al
luded to Zedekiah, and not to a promised Messiah. Eusebius of Caesarea
(fourth century CE) is perhaps the first Father who quotes both pas
65
sages . Although he seems to use the LXX in 23,6, he must have had ac-

61. Heimkehr und neuer Bund. Studien zu Jeremia 30-31 (Gttinger theologische
Arbeiten, 5), Gttingen, Vandenhoeck & Ruprecht, 1976, p. 79.
62. J.A. SOGGIN, 3 W sb zurckkehren, in THAT 2 (1976) 887.
63. See H.J. STOEBE, Dm rhm pi. sich erbarmen, in THAT 2 (1976) 766; compare
LUST, "Gathering and Return" (n. 24), pp. 119-142.
64. The mentioning of the "seed of Abraham, Isaac, and Jacob" in 33,26 is a hapax.
The names of the three patriarchs are rarely used in the prophetic books, and never to
gether. This may confirm the non-Jeremian character of the passage.
65. See note 30.
cess to a Hebrew version that also read 33,14-26, or to another transla
tion. The fact that he lived in Israel may explain this.
2. Any general conclusion to an investigation of the messianic charac
ter of the LXX of Jeremiah should comprise nuances. A distinction is to
be made between the original meaning and later applications. In 23,5-6
the Septuagint as such appears to be less messianic than the M T . Closely
following its Hebrew Vorlage, which differed from the M T only insofar
as the name in v. 6 is concerned, it hailed Zedekiah as the legitimate heir
to the Davidic throne. On the other hand, the translation allowed special
applications. In v. 5, the substantive naturally suggested asso
ciations with the sun. In this sense, the term was often applied to Christ.
A development in the meaning of the Hebrew term underlying the Greek
may have facilitated this.
The Septuagint did not render Jer 33,14-26 because its Hebrew model
did not yet contain these verses.
This does not imply that the translator weakened the messianic mes
sage of Jeremiah. In the passages under discussion, he simply did not
find it in his Vorlage. Where he found it, he did not remove it. The most
explicit example can be observed in 30,9 ( L X X 37,9): "They shall serve
the Lord their God and David their king, whom I will raise up for them".
The translator renders this verse without major interventions. He omits
the relative pronoun (whom), and thus obtains two parallel sentences:
"They shall serve the Lord their God, and David their king I will raise
up for them". In the original intention of the author, "David" may have
66
stood for "Davidic king" . On the other hand, the section may be in
spired by Ezek 34,23-24, a verse that uses the same verb: Tipn ("I will
raise up"). Ezekiel probably wished to suggest that the real David had
not yet come. In later messianic applications, both the Jeremian and the
Ezekelian texts were interpreted as prophecies of the coming of a new
David.

66. See, for example, KLAUSNER, The Messianic Idea in Israel (n. 7), p. 101.
SBL SCS 4 1 ( 1 9 9 5 ) 2 3 3 - 2 5 2

THE GREEK VERSION OF B A L A A M ' S THIRD A N D FOURTH

ORACLES: THE " IN N U M 24,7 A N D 17
MESSIANISM A N D LEXICOGRAPHY

The discovery of an inscription concerning Balaam in Deir 'Alia has

given fresh impetus to the study of this influential but non-Israelite
1
prophet . We will not expand here on the puzzling questions concerning
his identity and provenance but turn to his third and fourth oracles in
2
Num 2 4 . Our aim is twofold: first we will compare the Hebrew and
Greek texts and their messianic connotations, and second we will deal
with some lexicographical implications of the term . This
study continues our series of contributions on "Messianism in the
3
Septuagint" started in Salamanca in 1985 . At the same time it is con-

1. See P.E. DION, Balaam l'Aramen d'aprs de nouveaux documents akkadiens du

e
VIII sicle, in glise et Thologie 2 2 ( 1 9 9 1 ) 8 5 - 8 7 ; A. LEMAIRE, Bala'amIBela' fils de
Be'r, in ZAW 1 0 2 ( 1 9 9 0 ) 1 8 0 - 1 8 6 ; M.S. MOORE, The Balaam Traditions. Their Charac-
ter and Development (SBL DS, 113), Atlanta, GA, Scholars, 1 9 9 0 , with a good biblio-
graphical survey; J. LUST, Balaam, an Ammonite, in ETL 5 4 ( 1 9 7 8 ) 6 0 - 6 1 .
2. On the oracles of Balaam see H.J. ZOBEL, Bileam Lieder und Bileam Erzhlung, in
. BLUM - C. MACHOLZ - W. STEGEMANN (eds.), Die Hebrische Bibel und ihre zwei
fache Nachgeschichte. Festschrift fr R. Rendtorff zum 65. Geburtstag, Neukirchen-
Vluyn, Neukirchener Verlag, 1 9 9 0 , pp. 1 4 1 - 1 5 4 , with a good bibliography; H. ROUIL-
LARD, La pricope de Balaam (tudes Bibliques), Paris, Gabalda, 1 9 8 5 ; D. VETTER,
Seherspruch und Segensschilderung (Calwer Theologische Monographien), Stuttgart,
Calwer, 1 9 7 4 . On the comparison between Hebrew and Greek texts, see N. LEITER, As
similation and Dissimilation Techniques in the LXX of the Book of Balaam, in Textus 1 2
( 1 9 8 5 ) 7 9 - 9 5 (the scope of the article is very limited). Recent commentaries paying atten
tion to the LXX and textual criticism: J. DE VAULX, Les Nombres (Sources Bibliques),
Paris, Gabalda, 1 9 7 2 ; see also P.J. BUDD, Numbers (Word Biblical Commentary, 5 ) ,
Waco, TX, Word Books, 1 9 8 4 ; H. JAGERSMA, Numeri II (De Prediking van het Oude Tes
tament), Nijkerk, Callenbach, 1 9 8 8 . On the messianic message of the oracles of Balaam
see, for example, J. COPPENS, Les oracles de Bilam, in Mlanges Tisserant I (Studi e
Testi, 2 3 1 ) , Rome, Vatican, 1 9 6 4 , pp. 6 7 - 6 9 ; S. CIPRIANI, // senso messianico degli
oracoli di Balaam (Atti dlia XVIII settimana biblica dell'associazone biblica italiana),
Brescia, Paideia, 1 9 6 6 , pp. 5 8 - 6 3 ; M.F. COLLINS, Messianic Interpretation of the Balaam
Oracles (University Microfilms International Dissertation Services), Ann Arbor, MI,
1 9 9 0 (Dissertation, 1978).
3 . J. LUST, Messianism and Septuagint, in J.A. EMERTON (ed.). Congress Volume
Salamanca 1983 (SupplVT, 3 6 ) , Leiden, Brill, 1 9 8 5 , pp. 1 7 4 - 1 9 1 ; ID., Messianism and
the Greek Version of Jeremiah, in C E . Cox (ed.), VII Congress of the IOSCS, Leuven
1989 (SBL SCS, 3 1 ) , Atlanta, GA, Scholars, 1 9 9 1 , pp. 8 7 - 1 2 2 ; ID., Le Messianisme et la
Septante d'Ezchiel, in Tsafon 2 / 3 ( 1 9 9 0 ) 3 - 1 4 .
nected with our work on a Lexicon of the Septuagint, the first volume of
4
which had been recently published .

I. T H E H E B R E W A N D G R E E K T E X T S O F N U M 24,7 A N D 17

It has been repeatedly suggested that the Septuagint version of

Balaam's oracles in Num 24 has more messianic overtones than the He
s
brew, especially in verses 7 and 17 . An evaluation of this suggestion
must involve a correct understanding of both the Hebrew and the Greek
6
texts .

1. Num 24,7: Text and Context

The saying in Num 24,7 belongs to Balaam's third oracle (Num 24,3-
9). After a solemn opening (vv. 3-4), it gives a laudatory description of
Israel's present situation (vv. 5-6) and of her future prosperity and suc
cess (vv. 7-8), concluding with a blessing (v. 9).
In the aligned version of CATSS, the Hebrew and Greek texts of
7
verse 7 are presented as follows :

@bm = Vr
D-B
,l
n ?T? = r/V"r/
/
o-w/a? = /
D O 1
D T / 1

4. J. LUST - . . - . HAUSPIE, A Greek-English Lexicon of the Septuagint.

2
Part I: a-i, Stuttgart, Deutsche Bibelgesellschaft, 1 9 9 2 , 1 9 9 4 . [See now also: Part II: -
, Stuttgart, Deutsche Bibelgesellschaft, 1 9 9 6 , and J. LUST - . EYNIKEL - K. HAUSPIE,
Greek-English Lexicon of the Septuagint. Revised edition, Stuttgart, Deutsche Bibel
gesellschaft, 2 0 0 3 ] .
5. See G . DORIVAL - M . HARL - O . MUNNICH, La Bible grecque des Septante. Du
judasme hellnistique au christianisme ancien (Initiations au christianisme ancien),
Paris, Cerf, 1 9 8 8 , p. 2 8 8 ; see also G . VERMES, Scripture and Tradition in Judaism:
Haggadic Studies (Studia post-biblica, 4 ) , Leiden, Brill, 1 9 6 1 , pp. 5 9 - 6 0 , 1 5 9 - 1 6 6 ;
VETTER, Seherspruch und Segensschilderung (n. 2 ) , p. 3 9 ; ROUILLARD, La pricope de
Balaam (n. 2 ) , pp. 3 6 3 - 3 7 4 , 4 1 5 - 4 6 6 ; COLLINS, Messianic Interpretation of the Balaam
Oracles (n. 2 ) , p. 166.
6. A thorough study of this topic should not be limited to the verses in question, but
should also deal with the immediate context and with the book of Numbers as a whole.
See G . DORIVAL, Les Nombres (La Bible d'Alexandrie, 4 ) , Paris, Cerf, 1994.
7. In this presentation the equals sign (=) before a Hebrew word indicates that the
translator may have read or wished to read this word in his Vorlage rather than the word
found in the Masoretic text. The at (@) signals that the Hebrew word in question is the
root and not a reconstruction of the word form in its context.

1
Va ?
/
/roV I
(a) The general meaning of the first stich of the Hebrew verse 7 is
rather obvious. In future times Israel is to be prosperous and fruitful. The
expression vVl may, however, have a deeper meaning. The term "bl
("bucket"?) occurs only once more in the Bible. In Isa 40,15 each for
eign nation appears to be compared with a drop from a bucket. In Num
24,7 the word takes a dual form: vbl "his two buckets". This may im
ply a metaphor for Israel and Judah. It is tempting to assume that the
1 8
original reading may have been m r ? ! ("his branches") . In this case
the branches represent the children of Israel. They are dripping with wa
ter, a symbol of fertility. A similar symbolism can be found in Ezek
17,6.7.23; 19,11.
1
The second stich describes the coming king ( T D ? ) : "He will be
higher than Agag and his kingdom shall be exalted". Agag must be the
Amalekite king slain by Saul (1 Sam 15,32-33). The victory was a sym
bol of Saul's power but also of his weakness. Saul disobeyed the Lord
and therefore his kingdom was to be taken away from him (15,28). The
new king, announced in Num 24,7, will do better and be rewarded for
his behaviour. This seems to apply to David.
This interpretation is not without problems. The major difficulty is not
that the reference to Agag is an anachronism betraying the hand of the
editor living in the days of David or even later. The problem is rather
that Agag does not seem to have been the formidable king suggested in
Balaam's oracle. The statement that Israel's coming king "will be higher
than Agag" is not very relevant. The oracle asks for a comparison be
tween the coming king and Saul, the conqueror of Agag's kingdom,
rather than between the coming king and Agag. The original Hebrew
text may have read u n a in stead of announcing that the expected
king was to be exalted "on high", literally "higher than the roof". We
will see that the author of 1 Chron 14,2, as well as several witnesses to
the Greek translation of Num 24,7, understood the oracle in this manner.
Note that in the Samaritan Pentateuch, and in most of the manuscripts of
the L X X , the historical king Agag is replaced by the eschatological king

8. See VERMES, Scripture and Tradition in Judaism (n. 5 ) , p. 1 5 9 ; ROUILLARD, La

pricope de Balaam (n. 2 ) , p. 3 6 4 ; COLLINS, Messianic Interpretation of the Balaam Ora
cles (n. 2 ) , pp. 17-25. The term always seems to occur in its feminine plural form with
suffix. One wonders whether a masculine plural form may not have existed as well. In
this case the term would be found in Num 2 4 , 7 without correction. The singular could be
attested in Isa 4 0 , 1 5 .
 9
Gog , who dominates the apocalyptic scene in Ezek 3 8 - 3 9 . This appears
to turn the oracle as a whole into a prophecy about the final days. I

(b) The Greek translation is remarkable:

"There shall come a man out of his seed

and he shall rule over many nations
and his kingdom will be exalted over (that of) Gog
and his kingdom shall be increased".

The translator probably read or preferred to read the Hebrew verb br

as a form of the Aramaic verb VN, meaning "to go". He chose the verb
which is also used in Micah 5,2 where it is announced that a
10
new ruler, called in several manuscripts , will come forth
from Bethlehem, and in Isa 11,1 where the new ruler, symbolised as a
rod or sceptre (>), is to come forth from Jesse. In Num 24,7 the
11
translator rendered explicit the subject "man" . Instead of vblft he may
have read VTVQ "out of his children", or rnvVia "out of his branches"
12
or "out of his seed" . In this interpretation the personal pronoun obvi
ously refers to Israel. He probably overlooked 0*73, jumping to the parti
cle mem (Q) preceding vbl.
13
Another explanation is given by G. Vermes . In his view the "man"
is the Messiah. Through midrashic association the translators connected
D^Vr of Num 24,7 with p*7X iVr in Isa 45,8 where righteousness is sym
bolically expressed as water; (n)p"rx in turn was associated with the
Messiah in Jer 33,15 and 23,5. This reasoning suffices perhaps for the
Targumim, especially the Targum Neophyti. For the L X X , however, a
supplementary step is needed to prove that the term could be
used as a messianic title. Our investigation of the tradition, and espe
cially of the use of the term , will show that this complex in
terpretation is probably not to be retained.

9. The Septuagint, as well as the Vetus Latina and several witnesses to Theodotion
and Symmachus, also read Gog. According to other manuscripts (Syh), Aquila, and
Symmachus read Agag. Some authors suggest that the original text must have read
("Og"). Others are convinced that the term implies a play on words, UN reminding the
poet of "roof".
10. We will see that the early Fathers read the same in Num 24,17 instead
of .
11. Compare with the Greek translation of Jer 17,9; Isa 19,20.
12. For the second possibility, see note 8. Both proposals assume that the translator
tried to render the Hebrew word for word. Compare, however, note 13.
13. VERMES, Scripture and Tradition in Judaism (n. 5), pp. 59, 159. For a supplemen
tary and detailed discussion of Vermes' views, see COLLINS, Messianic Interpretation of
the Balaam Oracles (n. 2), pp. 37-42.
 "And he shall rule over many nations": In this part of the verse the
translator read sni ("seed") as sn*"i ("arm", "power", symbol of the
14
ruler) , and I D*aT D"73 ("many waters") as D^s; ("many nations").
The meaning then is: "He will rule over many nations". A comparison
with Ezek 17,5.6 shows that the "seed" and "the many waters" may
originally have referred to Israel and its fertility.
Note the use of the verb in the translation of 7("). The
Greek verb is a derivative of the substantive and is a common
15
Koine term . In the L X X it rarely has a positive meaning and never a
special messianic connotation. In Numbers it is attested only once more
(21,18), with the kings of the nations as subject. Elsewhere it often im
plies oppression by the enemy: Exod 15,9; Josh 15,16; 24,33; Judg
14,4; 15,11; Isa 3,12; 14,2; 19,4; Ps 105(106),41, or the subjugation of
the wife by the husband (Gen 3,16). With God as subject, expressing his
dominion over Israel and over all the nations, it occurs rarely and then
only in some of the more recent biblical books translated into Greek
long after the Pentateuch (see, for example, 2 Chron 20,6). In the New
Testament it may be used of the lordship of Christ after his resurrection:
Rom 14,9. If the verb and its context belong to the original layers of the
L X X , it does not seem to imply a positive messianic connotation, but,
once adopted in the Christian tradition, it may have facilitated messianic
interpretations.
The choice of the verb in the second part of the verse, as a
translation of NtM ("to exalt"), appears to point in the same direction, at
least in as far as the Old Testament is concerned. In the Hebrew the ref
erence is to the exaltation of the kingdom of the coming ruler. In the
Greek Pentateuch, however, the verb usually renders Vil or
m s , meaning "to increase" or "to be fruitful". The context is often that
of the commandment to be fruitful and multiply or in the promise of a
16 17
numerous and fruitful people . Sometimes it means "to grow u p " . As
a translation of Ntttt, meaning "to exalt", it occurs only in Num 24,7, and
in 1 Chron 14,2 where it is said that David knew that the Lord had desig
nated him as king over Israel, and that "his kingdom was highly exalted
( )". Both the Hebrew text and the
translation of 1 Chron 14,2 probably imply an I allusion to the oracle of

14. Confusion between both terms happened rather often. See, for example, Isa 17,5;
33,2; Ezek 31,17; Dan 11,16. It is not excluded that in the foregoing line was
influenced by the Hebrew snt, or it may even be considered as an alternative translation.
15. J.A.L. LEE, Lexical Study of the Septuagint Version of the Pentateuch (SBL SCS,
14), Chico, CA, Scholars, p. 113.
16. See, e.g., Gen 1,22.28; 8,17; 9,1.7; 17,6.20.
17. See, e.g., Gen 25,27.
 1
Balaam. The author's choice of the term nVQ ? "highly" probably sug-
18
gests that he understood or read UNO in Num 24,7 as u n a .
The expression " ", without the diacritical signs of the modern
editions, is rather ambiguous. The is not necessarily a conjunction, it
can also be a definite article. In several manuscripts, including the uncial
B, the latter option was facilitated through the omission of after
. They read : "and the
kingdom of Gog shall be exalted". Whichever reading one prefers, the
only major difference with the M T is the replacement of Agag by Gog.
We found the same reading in the Samaritan Pentateuch and noted that it
turns the oracle into an eschatological promise. In an earlier version the
LXX may have understood as una ("[higher] than the roof"). The
allusion in 1 Chron 14,2 as well as Philo's text in De vita Mosis 1.290
19
support this ( "on high") . The translation of "jba by
instead of is less relevant for our investigation.
The most important question connected with the Greek translation of
verse 7 is whether the term is a messianic title or not. We
will return to it. For the time being it suffices to note that the translator
of the final text of the L X X transferred the action into the eschatological
future.

20
2. Num 24,17: Text and Context

The opening of the fourth oracle is similar to that of the third (vv. 15-
16). It continues with a vision of Israel as it will be in the future (vv.
9). In highly symbolic language it heralds a new leader who will extend
Israel's dominion. According to many authors the reference is most
likely to David and his Transjordanian expeditions.
Verse 17 is most important for a comparison between the Hebrew and
the Greek texts and their messianic connotations. I
12/N"in
vhh
nnx?

18. The use of rtVyoV in this context is typical for the author of Chronicles. See S.
JAPHET, The Supposed Common Authorship of Chronicles and Ezra-Nehemia Investigated
Anew, in VT 18 (1968) 357-358. Without a direct equivalent in the Hebrew text, the
Greek verb is also used in the prophecy of Nathan in the version of 1 Chron
17,10 where the Lord promises David: "I will exalt you". The translator reads l ^ T i X for
MT "\b -ns. Compare Josh 4,14.
19. See also Origen, Homiliae in Numeros, 17,5.
20. See the bibliography given in note 2, and in note 37 on anthologies and testi-
monia. See also J. DANILOU, L'toile de Jacob et la mission chrtienne Damas, in
Vigiliae christianae 11 (1957) 121-138.
 "IPX = IjhWN

anp
"
3313
apsr/b

3tf


nn?= -nx
31
np-p/i

(a) The meaning and the problems of the Hebrew text can be outlined
as follows. The object of the prophet's vision is not immediately ex
plicit. The personal pronoun suffixed to the verbs ") and "ntf ("to see",
"to regard") may refer to a person or to an object. A comparison with
23,9, where the same verbs and suffixes are used, suggests that the refer
ence is to Israel.
Whatever Balaam sees in his final vision is not for the immediate
future. It is for the "latter days" (v. 14), "not for now" and "not nigh"
(v. 17a). A contrast is evoked with the vision in 23,9 which deals with
the literary "present", that is the time of Moses. One has the impression
that in 24,17 I the redactor wishes to recall his own days, which in the
literary fiction constitute the remote future. For the Israel of his own
time he projects a bright perspective. What he exactly has in mind is not
immediately clear. Verse 18 may shed some light on his intentions. It
declares that Edom will be a "possession" (ntfT) of Israel. This saying
can be compared with the final and editorial oracle of salvation in Amos
9,11-12. In exilic and postexilic prophecies condemnations of Edom are
often connected with oracles of salvation for Israel or Judah (Ezek 3 5 -
36; Joel 4,19-20; Obad 8-17).
In v. 17b, as in Gen 49,10, Bat? ("sceptre") symbolises royal power,
aaia ("star") is used as a synonym. In its singular form aaia is excep
21
tional in the Bible . Using a different term, Isa 14,12 confirms that a
"star" can be associated with a king and his power. Obviously, the
redactor is looking forward to the coming of a king.

21. For the symbolic use of 0 3 compare Gen 49,10. The only other occurrence of the
singular of 3313 is in Amos 5,26 where DTV? 3313 is usually rendered as "your star-
god", referring to an astral deity. Note that in the preceding line, the god is called a king.
 He will crush the T i X D ("corners", "heads") of Moab. The construc
tion of the sentence is similar to that of Hebrew Sir 36,12, where the
same term is employed, meaning "princes". Following the Samaritan
Pentateuch and Jer 48,45 many commentators and translators read I p H p
("skull") for the hapax "ip">p ("break down"?). The verse is quoted
twice in Qumran (M 11,6; CD 7,20), however, without the correction.
The section as a whole probably reflects the longing of an exilic or
postexilic editor for the restoration of the kingdom of David. His phrase
ology is vague for the simple reason that he uses the visionary style, pro
22
jecting his own expectations into the words of Balaam .

(b) The most remarkable feature of the L X X in 24,17 is that it reads

("a man") where the Hebrew has atf ("a sceptre"). Other
deviations are less important. The first verb is read as a hiphil: "I will
show him". The second is read as a form of I P X ("to bless") and not of
~vw ("to regard", "to behold"). 3l"ip is rendered as a verbal form. Note
that the star symbol is I translated literally. ")p~)p has been understood as
a verb meaning "to plunder".
Is the Greek translation more messianic than the MT? Using the star
and the sceptre as symbols the Hebrew text clearly foretells the coming
of a new king in Israel. The victories over the enemy in verse 17, and
especially over Edom in verse 18, call to mind the reign of David, or an
eschatological messianic king to be compared with David as in Amos
9,11-12. The Septuagint replaces the sceptre symbol by the vague term
. This appears to do away with the royal character of the ex
pected figure. The contrary can be held only when one can demonstrate
that the translator used the term as a messianic title. We will
see that this is hardly possible.

II. E A R L Y I N D I R E C T W I T N E S S E S T O T H E G R E E K T E X T

The Gospels do not quote Num 24,7.17 explicitely, although Mat

thew's narrative of the birth of Christ provides an excellent context for
such a quotation. Temporarily leaving Philo aside, the Church Fathers
seem to be the earliest indirect witnesses to the Greek translation of
Num 24,7.17. The prophecy of Balaam is a popular text in their writings.
A distinction should be made, however, between the Fathers of the first
23
two centuries and the later fathers .

22. See ROUILLARD, La pricope de Balaam (. 2), p. 466.

23. The quotations can easily be found with the help of the lists published in Biblia
Patristica. Index des citations et allusions bibliques dans la littrature patristique I-V,
Paris, CNRS, 1975, 1977, 1980, 1987, 1991.
 24
1. Among the early Fathers, Justin and Irenaeus refer to Num 24,17
while focusing attention on the "star". They do not offer the version of
the LXX. Instead of they read or "dux" respec
tively, which interprets the Hebrew 2 "sceptre" as a symbol of lead
25
ership . The text is applied to Jesus to whom the "star" points, or who
represents the "star rising up from Jacob" and the "leader from Israel". I
In Dialogus cum Tryphone, 106,4 Justin combines Num 24,17
with Zech
6,12 , , and finds an allusion in both
texts to the star of Bethlehem announcing the birth of Christ. The key
words are and . The terms and are
not needed for the argumentation.
In Apologia I, 32,12 he associates Balaam's oracle with Isa 11,1:
"Another prophet, Isaiah, spoke thus: star shall rise from Jacob and a
flower () shall spring from the root of Jesse' (
, ) " . Justin
intertwines the texts of Numbers and Isaiah so closely that they are both
ascribed to Isaiah. Apologia I, 32 opens with a quotation of Gen 49,10
which introduces the theme of the messianic promises. Justin intends to
explain that Jesus fulfilled these promises. In this context he refers to Isa
11,1 (combined with Num 24,17), proving that Jesus continues the line
of Jacob who was the ancestor of the Jews, and of Jesse, the father of
David.
Irenaeus, who is dependent upon Justin, quotes Num 24,17 in his
Demonstratio 58 in a context similar to that of Justin's Apology, using
the same series of biblical references. However he disconnects Num
24,17 from Isa 11,1-10. In his comment on "the star risen from Jacob"
he explicitly finds an allusion to the star in Bethlehem. Irenaeus returns
2 6
to Num 24,17 in Adversus haereses, III, 9, 2 .

24. On the text of the biblical quotations in Justin's works, see P. PRIGENT, Justin et
l'Ancien Testament (tudes Bibliques), Paris, Gabalda, 1964; J. SMIT SIBINGA, The Old
Testament Text of Justin Martyr. I: The Pentateuch, Leiden, Brill, 1963; P. KATZ,
Justin's Old Testament Quotations and the Greek Dodekapropheton Scroll, in K. ALAND
- F.M. CROSS (eds.), Studio Patristica. I: Papers Presented to the Second International
Conference on Patristic Studies Held at Christ Church, Oxford, 1955. Part I (Texte und
Untersuchungen, 63), Berlin, Akademie Verlag, 1957, pp. 343-353.
25. Compare with the use of in Micah 5,2 by several witnesses. See note
10.
26. In later patristic texts, one finds traces of the adaptation of the biblical text in line
with the LXX. Cyril of Alexandria quotes Num 24,17 in the version of the LXX in his
Contra Julianum (without the verb , PG 76, cc. 901-902). In his discussion
of the text, however, he uses the text in the form attested to by Justin and Irenaeus, read
ing instead of . A copyist probably adapted the quotation to the
Septuagint, overlooking the discrepancy with Cyril's comment. Something similar can be
said about the quotation of Num 24,17 in the Testimonia of (Pseudo-)Gregory of Nyssa
 In line with these patristic texts we may perhaps refer to a passage in
the New Testament that may be a witness to Num 24,17 in the Greek
version found in Justin's works. Indeed, it often goes unnoticed that the
quotation of Micah 5,1 in Mt 2,6 may have been influenced by Num
27
24,7: .
2. In the writings of later Church Fathers, beginning with Eusebius
and Origen, the text of the quotation stands closer to that of the LXX. The
term replaces and there is a shift of attention.
Origen I seems to be the first to draw an argument from this text in favour
28
of the humanity of Christ . In the writings of Cyprianus, Lactantius and
Commodianus the quotation is taken up in a series of biblical references
used in a discussion exclusively devoted to the divinity and humanity of
Christ.
Around the year 250 Cyprianus deals with this topic in a letter to
Quirinus (11.10). He writes: "quod et homo et Deus Christus ex utroque
genere concretus, ut mediator esse inter nos et Patrem posset". In fact
his epistle is nothing but a florilegium or a series of biblical testimonia.
He begins with Jer 17,9 in a version of the Vetus Latina: "Et homo est,
et quis cognoscet eum?". He continues with Num 24,17: "Orietur Stella
ex Iacob et exsurget homo ex Israhel", and Num 24,7-9: "Procedet
homo de semine eius...". With these texts he intends to prove that
Christ is a man. He then uses Isa 61,1-2 and Lk 1,35 in order to affirm
that Christ is also Son of God.
Lactantius offers a similar series of biblical quotations, and similar
argumentation, in his Institutionum epitome, 39 (ca 315). He adds Isa
19,20 to Jer 17,9 and Num 24,17. Note that the M T has no direct equiva
lent for the term in these three passages. In Isa 19,20 it reads
PBria ("a saviour"), which the Greek renders periphrastically by

(PG 46, c. 206). Note that here again the Balaam oracle occurs together with Gen 49,10
and Isa 11,1.
27. The star of Num 24,17 is not referred to in the context of gospel narratives about
Jesus' birth, but it seems to be hinted at in Rev 22,16, in a context calling to mind both
Num 24,17 and Isa 11,1. Some exegetes find an indirect reference to the of
Num 24,7.17 in John 19,5 ( , "ecce homo"). See W . M . MEEKS, The
Prophet-King. Moses Traditions and the Johannine Christology (SupplNT, 14), Leiden,
Brill, 1967, pp. 71-72. They understand Pilate's announcement: 'Behold the man! ' as the
proclamation of a royal title. However, we will see that the term most likely
had no such connotations. Like Philo, Pilate probably avoided giving royal titles to Jew
ish citizens. Intentionally he replaced the royal title, which the disciples wished to give to
Jesus, by a more neutral or even belittling term. See R. SCHNACKENBURG,
Johannesevangelium. Dritter Teil: Kommentar zu Kap. 13-21 (Herders theologischer
Kommentar zum Neuen Testament, 4), Freiburg/B, Herder, 1975, pp. 294-296.
28. Horn. Num. 17,5; for Eusebius' quotations see esp. Demonstratio evangelica 9,1
and 3.
 ("a man who will save"). In Jer 17,9 the M T has
29
meaning "deceitful". The translator reads tfJX meaning "man" .
Commodianus in his Carmen de duobus populis, 369, proceeds along
the same lines, in a more poetic and free style. In line 291, he combines
Num 24,17 with Isa 11,1.10: "dixit Esaias: exurget in Israel homo de
radice Iesse, in ilium sperabunt gentes".
What can we derive from these evident differences between the earlier
and the later Fathers? Do they suggest that the earliest version of the
L X X was that used by Justin and Irenaeus, and that it stood closer to the
M T than the version that found favour in later days in the discussions I
concerning the humanity of Christ? May we conclude that the Old
Greek did not interpret Bntf as in Num 24,17, but rather as
, or that it was based on another Hebrew Vorlage! Such
hasty conclusions do not take into account the complexity of the data.
First, it is well known that the Church Fathers often quoted the Bible
freely. Second, many quotations were later adapted or "corrected" by
copyists. Third, the textual tradition of Justin's works, representing the
main witness of the first category, is very meager. The only preserved
manuscript dates from the fourteenth century. These and similar obser
vations lead to a certain scepticism concerning the value of the biblical
text in the writings of the early Fathers in general and of Justin in par
ticular. Recently D. Barthlmy's study of the Dodekapropheton scroll
discarded this scepticism in as far as Justin's works are concerned. Ac
cording to him, Justin's biblical quotations, to which he appeals as
proof, are based on a revised text of the LXX similar to that of the scroll.
3 0
The revision tended to bring the L X X closer to the M T . Barthlemy's
observations are probably correct.
What are the implications for Justin's quotations of Num 24,17? The
differences with our manuscripts of the LXX most likely imply that they
were corrected by the revisors. The use of the term must be
due to their intervention. Does this imply that Origen, Cyprianus,
Lactantius and Commodianus are witnesses to the original version of the
L X X , or is there a possibility that they adapted the passage to their needs,
using it as a proof text for the humanity of Christ? Such a Christian re
working of the Greek text is not a priori to be excluded. Several traces

29. Earlier, in his Institutiones, Cyprianus provided a more expanded series.

30. D . BARTHLMY, Biblia V.T. Prophetae minores: Les devanciers d'Aquila.
Premire publication intgrale du texte des fragments du Dodcaprophton trouvs dans
le dsert de Juda, prcde d'une tude sur les traductions et recensions grecques de la
Bible ralises au premier sicle de notre re sous l'influence du Rabbinat palestinien
(SupplVT, 10), Leiden, Brill, 1963, pp. 203-212; compare KATZ, Justin 's Old Testament
Quotations (n. 24), pp. 343-353.
of "Christianised" versions can be detected, not only in the writings of
3 1
the Fathers, but also in the manuscripts of the L X X . We will see that
Philo's quotations as well as the anthologies may have influenced them.
As for the messianic interpretation of the text, one must admit that it
is more direct and explicit in the version used by Justin, closest to the
MT, than in that of Cyprianus and the L X X . Whereas the former finds an
announcement of the birth of Jesus as the promised Messiah in I Balaam's
oracle, Cyprianus reads it as a proof of his humanity.
3. We suggested that the Church Fathers were the earliest indirect wit
nesses to the Greek translation of the Balaam oracles. One may object
that the Testaments of the Patriarchs, which are pre-Christian, already
contain quotations of Num 24,17 mentioning the . Indeed, the
probably original Greek version of this intertestamentary text refers
twice to the prophecy of Balaam, first in Test. Levi 18 and then in Test.
32
Judah 24. In both cases the context alludes to Isa 1 1 . In Test. Levi the
quotation is rather short and limited to the first sentence of the saying:
"And a star shall rise in the sky". In Test. Judah 24,1 it is longer and
includes the term . One should not, forget, however, that the
Testaments of the Patriarchs underwent Christian revisions. Traces of
such revision are recognised by most scholars in the passages in ques
tion. More importantly, one should note that the textual tradition of Test.
Judah 24,1-5 is not uniform. There is a shorter and a longer version. The
shorter version does not have the second sentence of the prophecy. Ac
cording to van der Woude and others, the shorter version is the more
original. Even when one does not accept this, preferring the longer ver
sion, one should not overlook the fact that it displays redactional seams.
The quotation of Num 24,17 in Test. Judah 24,1 originally continued in
24,5 with a translation of the second sentence of the oracle in a version
closer to the Hebrew: "the sceptre of my kingdom will light up...". It
looks like the Christian editor who reworked the text did not recognise
this line as a quotation of Balaam's prophecy and thus did not notice that
his insert gave rise to a doublet.

3 1 . See, e.g., LUST, Messianism and Septuagint (n. 3 ) , p. 1 7 9 .

3 2 . See P . PRIGENT, Quelques testimonia messianiques. Leur histoire littraire de
Qoumrn aux Pres de l'glise, in TZ 1 5 ( 1 9 5 9 ) 4 1 9 - 4 3 0 , esp. pp. 4 2 2 - 4 2 3 ; about the text
and its reworkings, see J. BECKER, Untersuchungen zur Entstehungsgeschichte der
Testamente der Zwlf Patriarchen (Arbeiten zur Geschichte des antiken Judentums und
des Urchristentums, 8 ) , Leiden, Brill, 1 9 7 0 ; ID., Die Testamente der Zwlf Patriarchen
(Jdische Schriften aus hellenistisch-rmische Zeit, 3 : Unterweisung in lehrhafter Form,
1), Gtersloh, Mohn, 1 9 7 4 , pp. 2 3 - 2 7 , 7 6 - 7 7 ; A.S. VAN DER WOUDE, Die messianischen
Vorstellungen der Gemeinde von Qumran, Assen, Van Gorcum, 1957, pp. 1 9 0 - 2 1 6 , esp.
207-210.
 4. In our efforts to trace the history of the Greek text of Num 24,7.17,
we must also mention Philo, who twice refers to Balaam's third oracle: I

De vita Mosis 1.290

"There shall come forth () from you one day a man (
) and he shall rule () over many nations and his
kingdom spreading every day shall be exalted on high (
)".
De praemiis 95
"For 'there shall come forth a man ( )'
says the oracle 'and leading his host to war, he will subdue (-
) great and populous nations'".

In contrast to the other witnesses, Philo's concern is basically with

Num 24,7 and not with 24,17. In both quotations his reading is similar to
that of the manuscripts of the LXX, but not identical with it. The context
in De vita Mosis offers a lengthy report of the story and oracles of
Balaam. The third oracle is quoted in full. No allusion is made to the
fourth. De praemiis 95 is part of one of the rare (if not the only) texts in
which Philo vaguely announces a future messianic time. In his descrip
tion of a final harmonious and peaceful world, he seems to be inspired
by Isa 11,6-9. It is well known that in his view there is no place in this
33
picture for a royal Davidic Messiah . This makes it a priori probable
that the "man" envisaged in it, has no royal messianic connotations. The
context suggests rather that he is to be seen in opposition to the wild ani
mals and brutes. After the taming of the animal world, he is to pacify the
world of savage men. Philo's description of this eschatological event re
calls his picture of the primeval situation and of primeval man. This sug
gests that in his eyes the "man" in question is "mankind" as created by
the Lord and destined to subdue ( Gen 1,28) the world.
Remarks have been made concerning the text of the Bible used in
34
Philo's quotations similar to those about Justin and the Bible . Re
cently, however, Barthlmy suggested that Hoshaya Rabba or some-
body close to I him revised the text of the quotations. Philo's works were
influential in Christian circles, but were little known to the Jews at the

33. A. JAUBERT, La notion d'Alliance dans le Judasme aux abords de l're chrtienne
(Patristica Sorbonensia, 6), Paris, Seuil, 1963, p. 383.
34. P. KATZ, Philo 's Bible. The Aberrant Text of Bible Quotations in Some Philonic
Writings and Its Place in the Textual History of the Greek Bible, Cambridge, University
Press, 1950; D. BARTHLMY, Est-ce Hoshaya Rabba qui censura le "Commentaire All-
gorique"? partir des retouches faites aux citations bibliques, tude sur la tradition
textuelle du commentaire allgorique de Philon, in Philon d'Alexandrie. Lyon 11-15
Septembre 1966, Paris, CNRF, 1967, pp. 45-78; = ID., tudes d'histoire du texte de
l'Ancien Testament ( O B O , 21), Fribourg/S, ditions universitaires; Gttingen, Vanden-
hoeck & Ruprecht, 1978, pp. 140-173.
time of Origen. The latter introduced Philo to his Jewish collaborators
who in several instances adapted his biblical quotations to the M T .
Does this imply that the text of passages overlooked by the revisors
are witnesses to the L X X ? Does this apply to Philo's version of Num
24,7? It is true that Philo's rendering of this biblical text has not been
brought into literal agreement with the MT. On the other hand it does not
correspond exactly with the text of the manuscripts of the L X X either.
Certainly Philo, like the LXX, uses the term , which has no di
rect counterpart in the M T . His choice of this term, however, may have
been influenced by the context. Especially in De praemiis is
35
a key-word in the description of the final days in which man will tri
umph over the wild animals and brutes. Philo's version of the prophecy
may have been welcomed by Christian writers who were looking for
biblical proof texts to underpin the thesis of the humanity of Christ.

III. " M A N " AND THE TESTIMONIA

1. How did the term find its way into the translation of
Num 24, both in verse 7 and in 17? None of the Semitic witnesses to the
Hebrew text seem to offer a clue. In the Targumim, there is no trace of
the "man". In Num 24,17 they replace the symbols by the symbolised.
Tar gum Neophyti paraphrases the text as follows: "I see him, but he is
not here now; I observe him, but he is not nigh. A king is to arise from
those of the house of Jacob, and a Redeemer and Ruler from those of the
house of Israel; and he shall kill the mighty ones of the Moabites and
blot out all the sons of Sheth, and he shall cast out the masters of
richess". The so-called Tar gum Pseudo-Jonathan mentions the Messiah
36
as an equivalent for "sceptre" . In Num 24,7, although differring from
the LXX, none of the Targumim appears I to follow the Hebrew closely.
They all herald the coming of a king without calling him a Messiah. He
will be exalted over Agag.
37
In the Qumran scrolls verse 17, or part of it, is quoted repeatedly . In
CD 7,19-20, the literal text of 17b concludes a pesher commenting on

35. See De praemiis 86 and 88-89 in which "man" is described as the "natural mas
ter" of the wild animals in wordings similar to the description of "man" in De opificio
mundi 83-86, esp. 83 (note the use of and its derivations).
36. See A . DIEZ MACHO, Biblia Polyglota Matritensia. Series IV: Targum Palae-
stinense in Pentateuchum. Additur Targum Pseudojonatan ejusque hispanica versio. 4 :
Numeri, Madrid, CSIC, 1977, pp. 238-239.
37. See PRIGENT, Quelques testimonia messianiques (. 32), pp. 419-422; VAN DER
WOUDE, Die messianischen Vorstellungen der Gemeinde von Qumran (. 32), pp. 57-61.
Num 30,17; Isa 7,17; Amos 5,26-27; 9,11; Num 24,17. The sceptre is
said to be the Teacher of the Community. Another literal quotation is
given in 1QM 11,6 in an allocution encouraging the army. The florile-
gium of 4QTest 9-13 offers a longer quote: Num 24,15-17. The passage
is taken up in an anthology grouping Deut 5,28-29; 18,18-19; Num
a
24,15-17; Deut 33,8-11. In 4QpIsa the commentary on Isa 11,1 seems
38
to allude to Num 24,7: "he will rule over all the gentiles, and Magog" .
Finally lQSb 5,20-29 alludes to our text in a blessing of the Leader of
the Community. Of him it is said that "he arises as a sceptre". In the
same blessing Isa 11,4 is applied to him, and probably Gen 49,9 as well.
This suggests that he is the Messiah. Most if not all of these quotations
and allusions are connected with a series of other biblical passages
linked together around the theme of some kind of messianic expectation.
This may be interesting, but it does not lead to an explanation of the ap
pearance of in the Septuagint, or does it?
2. Perhaps the anthologies may have promoted the use of the term
in the translation of Num 24. Not only in Qumran, but also
elsewhere, both in the Jewish and in the Christian tradition, Num 24,7
39
and 17 are often quoted together with other biblical texts . The closest
a
link is with Isa 11,1-10. We found examples in lQSb 5,27, 4QpIsa -
Test. Judah 24,1, Philo's De praemiis, Justin's Apologia I, 32, Irenaeus'
Demonstr. II,9,2ff, and in other writings of the Fathers. In all these an
thologies the messianic expectation is probably the unifying factor.
In several instances, Num 24,17 and Isa 11,1 are intertwined and put
in the mouth of Isaiah. This close connection may offer an element lead
ing towards the solution of the riddle. Let us return to the model found
in Justin's Apologia I, 32,12: ,
I . The first part of this quotation is
taken from Num 24,17, and the second from Isa 11,1. One may be in
clined to think that Justin confused in the continuation of
Num 24,17 with in Isa 11,1. We know, however, that in Num
24,17 Justin read and not . The mechanism must

3 8 . 4 Q 1 6 1 published in J.M. ALLKGRO, Qumrn Cave 4,1 (4QI58-4QI86) (Discover-

ies in the Judaean Desert of Jordan, 5 ) , Oxford, Clarendon, 1 9 6 8 , pp. 1 1 - 1 6 ; see J. ALLE
GRO, Further Messianic References in Qumran Literature, in JBL 7 5 ( 1 9 5 6 ) 174-187.
3 9 . According to many authors, this grouping of texts proves the existence of
'Testimonia'. See PRIGENT, Quelques testimonia messianiques (n. 3 2 ) ; ID., Les testimonia
dans le christianisme primitif. L'ptre de Barnabe I-XIV et ses sources (tudes Bibli-
ques), Paris, Gabalda, 1 9 6 1 ; J. DE WAARD, A Comparative Study of the OT Texts in the
Dead Sea Scrolls and in the New Testament (Studies on the Texts of the Desert of Judah,
4 ) , Leiden, Brill, 1 9 6 6 ; J. DANILOU, tudes d'exgse judo-chrtienne (Les Testimonia)
(Thologie historique, 5 ) , Paris, Beauchesne, 1 9 6 6 ; DORIVAL-HARL-MUNNICH, La Bible
grecque des Septante (n. 5 ) , pp. 2 8 5 - 2 8 7 .
have worked the other way round. In Isa 11,1 the symbol may
have easily called to mind the symbolised . A Latin and thus
indirect witness can be found in Commodianus' Carmen 291: "dixit
Esaias: exurget in Israel homo de radice Iesse". The likeness of the two
terms was enhanced when was written in its abbreviated
4 0
form . Through the close connection with Num 24,17, called
forth by the common messianic theme and by the notion of the "forth
coming", the term may have been associated with the ex
pected one in Num 24,17 and in 7.
41
3. According to Le Daut, inspired by Vermes and Brownlee ,
is clearly messianic. Brownlee may be right when he affirms
that the term "man" has some messianic significance in the Qumran
writings and in some biblical passages: 2 Sam 23,1 and Zech 6,12; 13,7.
However, the same is not automatically true for in the L X X .
Often when it translates Hebrew words meaning "man" in a possibly
messianic context, it uses . Thus in 2 Sam 23,1 and Zech 13,7
("Dl), and Zech 6,12 ( P N ) . Note that in these passages it is by no means
sure that the term "man" has a messianic meaning. In Zech 6,12, for in
stance, the coming king is presented as the rras "the man whose
name is Branch". The Greek renders this by ,
. Rather than the term "man", the notion "Branch" may have
messianic connotations, both in the Hebrew and in the Greek.
In the intertestamentary texts, Brownlee finds two more passages in
which denotes the Messiah: Test. Judah 24,1 and Test.
Naphtali 4,5. Their supporting value is very weak. The first of these
intertestamentary passages is a quotation of Num 24,17. Both passages
42
are probably I Christian interpolations . They do not prove that the term
had a messianic meaning in the OT. They confirm the sug
gestion rather that this meaning originated in Christian circles.

4 0 . For the use of this abbreviation in the second and third centuries CE, see S.
JANKOWSKI, / "nomina sacra" nei papiri dei LXX (secoli II e III d.C), in Studio Papy-
rologica 1 6 ( 1 9 7 7 ) 8 1 - 1 1 9 , esp. p. 8 4 ; the abbreviation does not seem to occur in pre-
christian times, see F. BEDODI, / "nomina sacra" nei papiri greci veterotestamentari
precristiani, in Studia Papyrologica 1 3 ( 1 9 7 4 ) 8 9 - 1 0 3 .
4 1 . See R. LE DAUT, Targum du Pentateuque. Traductions des deux recensions
palestiniennes compltes avec introduction, parallles, notes et index. I I I : Nombres
(Sources chrtiennes, 2 6 1 ) , Paris, Cerf, 1 9 7 9 , p. 2 2 7 ; VERMES, Scripture and Tradition in
Judaism (n. 5 ) , p. 5 9 ; W . H . BROWNLEE, The Servant of the Lord in the Qumran Scrolls.
II, in BASOR 1 3 5 ( 1 9 5 4 ) 3 6 .
4 2 . See our discussion of Test. Judah 2 4 , 1 {supra, p. 8 0 ) , and BECKER, Untersuch-
ungen zur Entstehungsgeschichte der Testamente der Zwlf Patriarchen (n. 3 2 ) , pp. 2 1 9 -
220.
 Vermes adds Jer 22,30 and Ps 18,26 to the file. According to him, Jer
43
22,30 needs no comment since it is a parallel to 2 Sam 2 3 , l . We will
only note that the parallel character is hard to find, and that the term
is used in the description of Jehoiakin as a "man who does
not succeed". In Ps 18,26 the Hebrew term nai may refer to definite per
sons, identified in the Targum with Abraham and Isaac. However, this
does not prove that the term had a messianic meaning. Moreover, the
44
LXX translates it by and not by .
In the L X X in general, is a more neutral term without
messianic connotations. It often simply means "someone". In rather free
translations such as Isa 19,20, it may be inserted in a periphrastic render
ing of a Hebrew word (a saviour = a man who shall save), or as a speci
fication of an unnamed subject (Isa 8,15). It can also denote "mankind":
Gen 1,26; Eccles 7,29.
Philo's use of the term in Num 24,7 confirms this. Indeed this author
avoids clearcut messianic notions. In line with the interpretation found
in the Targumim, he interpreted br as a form of the verb bm "to go"
and translated it by . He did not, however, adopt the royal
or messianic interpretation of the subject of this verb. For him that sub
ject was "man". The context in De praemiis 95 demonstrates what he
understood by this term. "Man" for him was "mankind". At the end of
the days there would be peace. "Man" was going to subdue the world
and fulfil the task for which he was created. This eschatological "man"
corresponds to the primeval "man".
The Christian authors knew Philo. Origen in Alexandria certainly did.
The Christian Fathers may have accepted Philo's reading and inserted it
into the Septuagint. On the other hand it is not excluded that the original
version of the Septuagint, based on a vision similar to Philo's, already
had it. I

CONCLUSION

One should distinguish between the observations that have been

made, and the tentative theories and conclusions built upon them. The
line between the two is not always easily drawn.
1. We observed some differences between the Hebrew and the Greek
texts of Num 24,7 and 17. In verse 7 one of the more important features
43. VERMES, Scripture and Tradition in Judaism (n. 5), p. 59.
44. See also COLLINS, Messianic Interpretation of the Balaam Oracles (n. 2), pp. 39-
41 and 100.
was the replacement of Agag by Gog. Both in verses 7 and 17 the most
striking characteristic of the LXX was the appearance of the .
The term did not occur in the Greek version quoted by the
early Christians. On the other hand, Philo used it in his quotations of
Num 24,17.
In pre-Christian times, as well as in the first centuries of the Common
Era, Num 24,17 was often connected with other biblical texts, especially
with Isa 11,1-10.
2. There is hardly any reason to state that the LXX version of Num
24,17 is more messianic than the MT. The term does not have
direct messianic connotations. The only feature in the Greek version of
Num 24,7 which may have directly promoted a messianic interpretation
is the replacement of king Agag by the eschatological symbol of perver
sion, Gog. In Christian times, when Christ was called the , the
denominative verb may have added to the messianic ring of the
passage.
The sudden appearance of the remains hard to explain.
The connection between Isa 11,1 with its "branch" or and Num
24,17 may have facilitated the use of in the Balaam oracle. In
Num 24,7 it may have been introduced as an explicit subject to the verb
', in which case it may have simply meant "somebody". Alternatively
it may have been chosen as a reminder of the or "mankind"
in the creation scene, suggesting I that "man" of the eschatological period
was going to reach the final peace for which primeval man was created.
Philo's version of Num 24,7 suggests that this term was attested in the
Old Greek. On the other hand, his quotation is rather free, and perhaps
influenced by his vision of the final times as a fulfilment of primeval
times in which the had a prominent role. Thus the term
may belong to his own rewording of the verse. Christians
may have adopted his use of it. They certainly would have appreciated
it.
BETL 131 (1997) 65-88

MICAH 5,1-3 IN QUMRAN A N D IN THE NEW

TESTAMENT A N D MESSIANISM IN THE SEPTUAGINT

The purpose of this paper is not to provide an exhaustive investigation

of the Hebrew or Aramaic and Greek OT texts found in the neighbour
hood of the Dead Sea. Good surveys of the available materials can be
1
found in the works of . , . Ulrich, J.A. Fitzmyer, and others . It is
2
well known that, apart from Esther , fragments of all the books of the
Hebrew Bible have been found, and that the publication of the material
3
in question has reached a lively pace in recent years .
The discovery of biblical scrolls and the use of biblical quotations in
the writings of the Qumran community has had a major influence on
4 5
biblical studies in general and on textual criticism in particular . Two

1. . , Textual Criticism of the Hebrew Bible, Minneapolis, MN, Fortress; Assen,

Van Gorcum, 1992, esp. pp. 100-121 {The Biblical Texts Found in Qumran); E. ULRICH,
An Index of the Passages in the Biblical Manuscripts From the Judean Desert, in Dead
Sea Discoveries 1 (1994) 113-129 and 2 (1995) 86-107; J.A. FITZMYER, The Dead Sea
Scrolls. Major Publications and Tools for Study (SBL Resources for Biblical Study), At
2
lanta, GA, Scholars, 1990; see also U . GLESSMER, Liste der biblischen Texte aus
Qumran, in RQum 16 (1993) 153-192; S.A. REED, The Dead Sea Scrolls Catalogue (SBL
Resources for Biblical Study), Atlanta, GA, Scholars, 1994; H.P. SCANLIN, The Dead Sea
Scrolls and Modern Translations of the Old Testament, Wheaton, IL, Tyndale House
Publishers, 1994.
2. See J.T. MILIK, Les modles aramens du livre d'Esther dans la grotte 4 de Qum-
ran, in RQum 15 (1992) 321-399; S. TALMON, Was the Book of Esther Known at Qumran?,
in Dead Sea Discoveries 2 (1995) 249-267: "the Book of Esther was known, read, and
cited, but not included among the circumscribed collection of books recognized as Holy
Scripture". Milik's 4QProtoEsther has been ascribed the siglum 4Q550 and can be found
in R. EISENMAN - M . WISE, The Dead Sea Scrolls Uncovered, London, Element Books,
1992, under the title Stories from the Persian Court (pp. 99-103); see also the translation
in F . GARCIA MARTINEZ - A.S. VAN DER WOUDE, De rollen van de Dode Zee, deel II,
Kampen, Kok, 1995, pp. 441-443.
3. The critical publication of the documents is provided in Discoveries in the Judaean
Desert (DJD), Oxford, Clarendon Press. Recent biblical volumes in the series include: E.
, The Greek Minor Prophets Scroll from Nahal Hever (8HevXIIgr) (DJD, 8), 1990;
P.W. SKEHAN - E. ULRICH - J.E. SANDERSON, Qumran Cave 4. IV: Paleo-Hebrew and
Greek Biblical Manuscripts (DJD, 9), 1992; E. ULRICH, et al., Qumran Cave 4. VII: Gen
esis to Numbers (DJD, 12), 1994; ID., et al., Qumran Cave 4. IX: Deuteronomy, Joshua,
Judges, Kings (DJD, 14), 1995. [The series is now complete with 39 volumes].
4. See, for example, J.A. SANDERS, The Dead Sea Scrolls and Biblical Studies, in M .
FISHBANE - . (eds.), "Sha'arei Talmon". Studies in the Bible, Qumran, and the
Ancient Near East Presented to Shemaryahu Talmon, Winona Lake, IN, Eisenbrauns,
1992, pp. 323-336.
5. See, for example, F . M . CROSS - S. TALMON (eds.), Qumran and the History of the
major textl-critical projects reflect the impact of the discovery of the
scrolls: the Hebrew University Bible Project (HUBP) with its main pro
6
duct: the edition of The Hebrew University Bible , and the United Bible
Societies' Hebrew Old Testament Text Project (HOTTP) with its sequel,
the Biblia Hebraica Quinta (BHQ), a revised edition of the Biblia
1
Hebraica Stuttgartensia .
The aim of this paper is fourfold. Using Micah 5,1-3 and its quotation
in Matthew as my point of departure, I propose, first, to deal with some
questions concerning the canon of the Scriptures in Qumran and in the
NT, and second, to survey the available Qumranic materials in as far as
Micah 5,1-3 is concerned, paying special attention to one Hebrew frag
ment and to the Greek scroll of the Twelve Prophets with its translitera
tion of the tetragrammaton. The third section will offer a discussion of
textual and literary-critical data, based on a comparison of the M T , the
LXX and the NT quotation of Micah 5,1-3. The fourth section will be de
voted to an investigation of the messianic interpretation of Micah's
prophecy, especially in the L X X .

8
I. Q U O T A T I O N F O R M U L A E A N D C A N O N

Matthew introduces his citation of Micah with an explicit introductory

formula: . Similar quotation
Biblical Text, Cambridge, MA, Harvard University Press, 1 9 7 5 , with the collected re
prints of essays by S. Talmon, M. Goshen-Gottstein, J. Ziegler, D. Barthlmy, W.
Albright, F.M. Cross, D.N. Freedman, P.W. Skehan, . , together with the still stimu
lating new contributions by F.M. CROSS, The Evolution of a Theory of Local Texts (pp.
3 0 6 - 3 2 0 ) ; S. TALMON, The Textual Study of the Bible - A New Outlook (pp. 3 2 1 - 4 0 0 ) ;
and the (at that time up to date) lists of the materials published so far by J.A. SANDERS,
Palestinian Manuscripts 1947-1972 (pp. 4 0 1 - 4 1 3 ) .
6. See M.H. GOSHEN-GOTTSTEIN, The Book of Isaiah: Sample Edition with Introduc
tion, Jerusalem, Magnes Press, 1 9 6 5 ; ID., The Book of Isaiah (The Hebrew University
Bible), Jerusalem, Magnes Press, 1 9 9 5 . [Volume published after 1 9 9 5 : C. RABIN - S.
TALMON - . , The Book of Jeremiah (The Hebrew University Bible), Jerusalem,
Magness Press, 1997.J
7. The results of the HOTTP were published by D. BARTHLMY, Critique textuelle de
l'Ancien Testament, Fribourg/S, Editions universitaires; Gttingen, Vandenhoeck &
Ruprecht, vol. 1 dealing with the so-called historical books (, 5 0 / 1 , 1982); vol. 2 with
Isaiah, Jeremiah and Lamentations (, 5 0 / 2 , 1986); vol. 3 with Ezekiel, Daniel, and
the Twelve Prophets (OBO, 5 0 / 3 , 1992). For a presentation of BHQ see A. SCHENKER,
Eine geplante Neuausgabe der hebrischen Bibel, in Judaica 5 0 ( 1 9 9 4 ) 1 5 1 - 1 5 5 .
8. On the canon of "Holy Scriptures" in Qumran and in the NT, see especially D.
BARTHLMY, L'Etat de la Bible juive depuis le dbut de notre re jusqu ' la deuxime
rvolte contre Rome (131-135), in S. AMSLER, et al. (eds.), Le canon de L'Ancien Testa-
ment: Sa formation et son histoire (Le monde de la Bible), Genve, Labor et Fides, 1 9 8 4 ,
pp. 9 - 4 5 ; J.A. SANDERS, Text and Canon: Old Testament and New, in P. CASSETTI, et al.
e
(eds.), Mlanges D. Barthlmy. tudes bibliques offertes l'occasion de son 60
anniversaire (OBO, 3 8 ) , Fribourg/S, ditions universitaires, 1981 ; P. SKEHAN, Qumran et
le Canon de l'Ancien Testament, in DBS 9 ( 1 9 7 8 ) 8 1 8 - 8 2 2 .
formulae can be found in the writings of Qumran and elsewhere in the
N e w Testament. In Matthew the quotation is part of the fifth and final
episode of the Infancy Narrative. Each of these episodes culminates in
an OT quotation, and of these all but Mt 2,5-6 are introduced by the so-
called fulfilment formula. The exception may be due to the fact that the I
quotation in 2,5-6 is presented not as a comment of the evangelist, but as
9
a proof from Scripture given by the Jewish leaders . A comparison with
the contemporary Qumranic data leads to the following observations.

I. The Qumranic authors never use the formulae of "fulfilment".

They simply use the verbs and 3 in expressions such as " W i O
"as it was written", and "HPND "as it said" or "as he said",
which find their Greek counterparts in the NT, including -
as in our passage (Mt 2,5), or (Luke 2,23),
l0
and (Luke 2 , 2 4 ) . According to Fitzmyer, the main
reason for the presence or absence of fulfilment formulae is to be found
in the difference of outlook that characterises the two groups. Qumran
theology is predominantly forward looking, whereas Christian theology
is characterized by retrospection, seeing the culmination of all that pre
ceded it in the advent of Christ".

9. . See G..
SOARES PRABHU, The Formula Quotations in the Infancy Narrative of Matthew (Analecta
Biblica, 63), Rome, Pontificio Istituto Biblico, 1976, esp. p. 36; F. VAN SEGBROECK, De
Formulecitaten in het Mattheusevangelie. Bijdrage tot de Christologie van Mt., 4-13, un
published dissertation, Leuven, 1964; J.A. FITZMYER, The Use of Explicit Old Testament
Quotations in Qumran Literature and in the New Testament, in NTS 7 (1960-1961) 297-
333, slightly updated reprint in Essays on the Semitic Background of the New Testament,
London, Chapman, 1971.
10. On the explicit quotations of the "Old Testament" in the NT and in the Qumran
writings, see especially FITZMYER, The Use of Explicit Old Testament Quotations (n. 9),
pp. 297-333; F.L. HORTON, Formulas of Introduction in the Qumran Literature, in RQum
7 (1971) 505-514; a list of the OT quotations in the documents of Qumran can be found in
FITZMYER, The Dead Sea Scrolls (n. 1), pp. 205-237. On the interpretation of these biblical
texts, see G.J. BROOKE, Exegesis at Qumran. 4QFlorilegium in Its Jewish Context (JSOT
SS, 29), Sheffield, JSOT-Press, 1985, pp. 302-309; M. FISHBANE, Use, Authority and
Interpretation of Mikra at Qumran, in M.J. MULDER (ed.), Mikra: Text, Translation, Read
ing and Interpretation of the Hebrew Bible in Ancient Judaism and Early Christianity,
Assen, Van Gorcum; Philadelphia, PA, Fortress, 1988, pp. 339-378; G. VERMES, Bible
Interpretation at Qumran, in Eretz-Israel 20 (1989) 184-191; ID, Biblical Proof-Texts in
Qumran Literature, in Journal of Semitic Studies 34 (1989) 493-508; see also M.J. BERN
STEIN, Introductory Formulas for Citation and Re-citation of Biblical Verses in the Qum
ran Pesharim: Observations on a Pesher Technique, in Dead Sea Discoveries 1 (1994)
30-70; J.M. BAUMGARTEN, A "Scriptural" Citation in 4Q Fragments of the Damascus
Document, in JJS 43 (1992) 95-98; L. GINZBERG, An Unknown Jewish Sect, New York,
The Jewish Theological Seminary of America, 1976, pp. 192-200; O.J.R. SCHWARZ, Der
Erste Teil der Damaskusschrift und das Alte Testament, Diest, Lichtland, 1965; J. DE
WAARD, A Comparative Study of the Old Testament Text in the Dead Sea Scrolls and in
the New Testament (Studies on the Texts of the Desert of Judah, 4), Leiden, Brill, 1966.
II. FITZMYER, The Use of Explicit Old Testament Quotations (n. 9), pp. 303-304.
 In his leading contribution on the subject, Fitzmyer observes that the
use of these formulae indicates a conscious and deliberate appeal to the
OT as the "Scriptures". It is true that the Qumranic authors, like the NT,
appear to use the quotation formulae exclusively I when citing writings
12
that we now call "biblical" books . This provides us with one of the
rare indications informing us which books were considered as authorita
tive or canonical in the eyes of the members of the early Christian
church and of the Qumran community. The list of the books that are
quoted with a quotation formula is about the same in both communi
13
ties . Almost all of them belong to the Torah and the Latter Prophets.
Hardly any quotations are found of the so-called Former Prophets, His
torical Books, or the Writings. The only exceptions seem to be: 1 Sam
25,26 in CD 9,9; 2 Sam 7,11.14 in 4QFlor 1,10-11; and Prov 15,8 in CD
11,20-21. The Psalms are cited most frequently, but almost always with
14
out introductory formula .
In an effort to delimit his research topic, Fitzmyer deliberately ex
cluded the pesarm, although they use the quotation formulae rather fre
quently. Filling in the gap, M.J. Bernstein devoted a penetrating study to
15
that topic . His main preoccupation was to demonstrate that lQpHab
and its use of quotation formulae is unique among the pesarm. It repre
sents the exception rather than the rule. For our investigation it is per
haps more important to note that the pesarm and the peser method used
in Qumran seem to offer a supplementary indication concerning the
canon of the "Scriptures". All of the 17 identified pesarm are commen
16
taries on the Prophets or on the Psalms . Nowhere does the peser
method seem to be applied to another biblical book, nor to any other
type of writing. It should perhaps also be observed that no peser of the
books of the Torah seems to have been preserved. This may be acciden
tal. It is more plausible, however, that the absence of the Pentateuchal
books among the pesarm is due to the special character of these writ
ings.

12. In contrast with the NT, the Qumran literature never seems to use expressions
such as or ai as a designation for the OT as a whole.
13. See, for example, BARTHLMY, L'tat de la Bible juive (n. 8), pp. 15-19.
14. Ps 7,8-9 and 82,1.2 quoted in 1 lQMelk 10-11 seem to be exceptions.
15. BERNSTEIN, Introductory Formulas for Citation and Re-citation of Biblical Verses
(n. 10), pp. 30-70.
16. The identified pesarm are: lQpHab; lQpMic; lQpZeph; lQpPs; 3QpIs? 4Qp
ab ab
l a.b.c.d.e. 4 Q H o s ; 4QMic?; 4QpNah; 4QpZeph; 4QpPs . See M.P. HORGAN, Pesha-
s p

rim: Qumran Interpretations of Biblical Books (CBQ MS, 8), Washington, DC, Catholic
Biblical Association of America, 1979.
 In this context we have to mention the somewhat distinctive use of the
introductory a i r i a in 4 Q M M T . The data presented by this recently pub
17

lished document was not available for inclusion in Fitzmyer's study.

Qimron rightly notes that in this document the introductory airo never
introduces literal quotations. It sometimes precedes a paraphrase of a
biblical verse, as in "And concerning I him who purposely transgresses
the precepts it is written (airo) that he despises (God) and blasphemes
18
(Him)", which seems to present a paraphrase of Num 15,30 . This us
age is not exceptional. Similar free quotations can be found in other
19
Qumranic writings . In some passages in 4QMMT, however, formulaic
aina does not refer to any specific verse at all: "And the ruling refers to
20
(31DD) a pregnant animal" . Qimron observes in this and in similar in
stances that a i r D is not intended to introduce a verbal quotation from
Scripture, but rather to introduce the statement that was derived from
such a verse.

2. The Damascus Document (CD) provides the richest harvest of ex

21
plicit quotations . One of them draws our special attention: CD 4,15-16
seems to quote Levi, son of Jacob. Before we discuss it, it may be useful
to present its text and context:
Vx-ifcrn n*?wa bwbi nVxn wwn *?33
1 3

1 14
"ax ? f iax iraan T a i m nero
15
Vsr^a nnisa rv&toti vwto fixn atzn- ybv n s i n n s i -ms
16
V*nfcrn n n a fron sin -wx a p s r *b arrVs nax -itfx
13
And during all these years shall Belial be released against Israel
14
as God has spoken by the hand of Isaiah the prophet, son of Amoz,
saying
terror, pit and snare are against you, inhabitant of the land (Isa 24,17),
15
its interpretation: the three nets of Belial
concerning which Levi son of Jacob has spoken,
16
that he, by means of them, catches Israel...(?).

17. E. QIMRON - J. STRUGNELL, Qumran Cave 4.W: Miqsat Ma'ase Ha-Torah (DJD,
10), Oxford, Clarendon, 1 9 9 4 .
18. See 7 0 in the edition and translation of QIMRON-STRUGNELL, Miqsat Ma'ase
Ha-Torah (n. 17), pp. 5 4 - 5 5 and 140. Similar examples can be found in 6 6 - 6 7 (a para
phrase of Lev 14,8) and 7 6 - 7 7 (a paraphrase of Lev 1 9 , 1 9 ? ) .
19. See GINZBERG, An Unknown Jewish Sect (n. 10), pp. 1 9 2 - 2 0 0 ; BAUMGARTEN, A
"Scriptural" Citation (n. 1 0 ) .
2 0 . 4 Q M M T 3 8 in QIMRON-STRUGNELL, Miqsat Ma'ase Ha-Torah (n. 17), pp. 5 1
and 1 4 1 .
2 1 . M.A. KNIBB, The Interpretation of Damascus Document vii,9h-8,2a and xix,5b-
14, mRQum 1 5 ( 1 9 9 1 ) 2 4 3 - 2 5 1 ; BAUMGARTEN, A "Scriptural" Citation (n. 10), pp. 9 5 -
9 8 ; J.G. CAMPBELL, Scripture in the Damascus Document 1:1-2:1 in JJS 4 4 ( 1 9 9 3 )
8 3 - 9 9 ; ID, The Use of Scripture in the Damascus Document 1-8, 19-20 (BZAW, 2 2 8 ) ,
Berlin, de Gruyter, 1 9 9 5 .
 The exact source of the alleged quotation from Levi son of Jacob can
22
not be traced. According to Becker , it must be an allusion to the Testa
23
ment of Levi. Others find in it an allusion to the Testament of Dan 4,2.
J. Greenfield suggests that the reference is indeed to the Testament of
Levi, not in the extant Greek version, but to the Aramaic text of which
24
fragments have I been found in Qumran and in the Cairo Geniza . Even
there, however, no exact source of the quotation can be identified. In our
view, the reason may be that the formula in CD 4,15 is not really a quo
tation formula, but rather a simple reference, telling the reader that Levi
1
spoke about the (DT ?*?) plagues mentioned in the previous sentence
taken from Isaiah. Originally, the reference may have been a marginal
note, to be compared with CD 8,20 where a similar aside seems to refer
to sayings from unknown writings of Jeremiah and Elisha without quot
ing them. Some further observations support this hypothesis. The so-
called quotation of Levi in CD 4,16 is not formulated as a quotation. It
opens with the relative pronoun None of the quotations in the Da
mascus Document begins this way. Moreover, in none of the Qumran
writings do we find the verb of the quotation formula followed by
the relative pronoun The marginal note may have begun at the end
of line 14, where the interpretation of Isa 24,17 is introduced with the
term peser. Although many other Qumran scrolls use this term fre
quently in their biblical interpretations, it is found nowhere else in the
Damascus Document. This supports the suggestion that the passage as a
whole may be due to the hand of a copyist adding a marginal note.

3. The Qumranic authors never provide explicit directives concerning

what they considered to be their Holy Scriptures, nor do they seem to
have been particularly preoccupied with the correct transmission of the
biblical text. The manuscripts of Isaiah, for example, do not display one
uniform text. Corrections are incorporated in most of the biblical
25
scrolls . More remarkably, books such as the Temple Scroll seem to
have been ascribed a biblical, or nearly biblical authority. According to
Wacholder, the morphology and syntax of the said scroll are fused with

22. J. BECKER, Die Testamente der Zwlf Patriarchen (Jdische Schriften aus helle
nistisch-rmischer Zeit. 3: Unterweisung in lehrhafter Form, 1), Gtersloh, Mohn, 1974,
p. 93, n. 4. See, however, the typical remark of C. RABIN in his The Zadokite Documents,
Oxford, Clarendon, 1954, p. 16: "Not in the extant T. Levi".
23. E. LOHSE, Die Texte aus Qumran: Hebrisch und deutsch, Darmstadt, Wissen
2
schaftliche Buchgesellschaft, 1971, p. 288; RABIN, The Zadokite Documents (. 22),
p. 16.
24. The Words of Levi Son of Jacob in Damascus Document IV, 15-19, in RQum 13
(1988) 319-322.
25. , Textual Criticism of the Hebrew Bible (. 1), pp. 213-216.
syntax to produce an impression that the text emanates from God, as dic
26
tated to Moses from Sinai . Most importantly, the tetragrammaton is
written in square script, which seems to be a prerogative of biblical manu
27
scripts .
No lists of authoritative biblical books are given. Nevertheless, the
M M T document seems to have preserved some sort of canon. It encour
ages its I readers to study "the book of Moses and the books of the
Prophets and (the book) of David" '' "neonn] nttho i D c a
31 28 . It is well known that similar tripartite lists are mentioned in
the Prologue to the Greek edition of the Wisdom of Sirach written about
135 BCE. It should be noted, however, that M M T seems to limit the third
part of the list to the "book of David", which probably refers to the
Psalms, whereas the prologue of Sirach seems to refer to a collection of
29
books , probably corresponding to Psalms and Writings. This strength
ens the conviction, deduced from a survey of biblical quotations, that the
third part of the "Scriptures" accepted as authoritative by the Qumran
community was limited to the Psalms.

II. M I C A H 5,1-3 IN Q U M R A N

1. The Hebrew Text and 4QMic 5,1-2. The Qumran documents do not
quote Micah 5,1-3. The Twelve Prophets scroll from Murabba'at hardly
30
preserved a trace of the passage . The Micah peser from the first cave is
extremely lacunous and has only minimal parts of 1,2-9; 6,14-16; 7,8-
9.17, and the fragment of the peser of the fourth cave deals only with
4,8-12. Such data would not leave us much to discuss were it not that R.
Fuller claims to have identified a leather fragment partially preserving
31
Micah 5 , l - 2 . In his view, the fragment in question contains the ends of

2 6 . See B.Z. WACHOLDER, The Dawn of Qumran. The Sectarian Torah and the
Teacher of Righteousness (Monographs of the Hebrew Union College, 8 ) , Cincinnati,
OH, Hebrew Union College Press, 1 9 8 3 , p. 9 ; J.P. SIEGEL, The Employment of Paleo-
Hebrew Characters for the Divine Names at Qumran in the Light of Tannaitic Sources, in
Hebrew Union College Annual 4 2 ( 1 9 7 1 ) 159-172.
2 7 . See, however, the following section: The Twelve Prophets Scroll and the Tetra
grammaton.
2 8 . QIMRON-STRUGNELL, Miqsat Ma'ase Ha-Torah (n. 17), pp. 111-112.
2 9 . ' ( 2 ) ;
( 1 0 ) ; ( 2 5 ) .
3 0 . The official publication of the scroll is to be found in DJD: P. BENOIT - J.T. MILIK
- R . DE VAUX, Les grottes de Murabba't (DJD, 2 ) , Oxford, Clarendon, 1 9 6 1 , pp. 1 8 1 -
2 0 5 . On p. 1 9 4 and in the photographs one can see that the final D of on*? r v a may per
haps have been preserved.
3 1 . R. FULLER, 4QMicah: A Small Fragment of a Manuscript of the Minor Prophets
from Qumran, Cave IV, in RQum 1 6 ( 1 9 9 3 ) 1 9 3 - 2 0 2 .
three lines on the right hand margin of a column and cannot be assigned
to any of the other manuscripts of the Minor Prophets presently known
32
from Qumran . On the first line only the bottom of two vertical strokes
are visible. Fuller I reconstructs a he (). On lines 2 and 3 all readings
are certain. With the help of the MT, Fuller reconstructs the text as fol
lows:
1
["b -pa nnrr "sVxa nrnV T S S nmsx on ? m ] n[nxi
, ,
[oViy a a mpa rnxxiai ^x-ifera bvvi nrnV x]:r xV
1
[Vnnftr - paler -irn m'y mVv D.j]rv p ?

Although line 1 of the fragment is of no help, and lines 2 and 3 each

preserve only a particle and the first two characters of a verb, Fuller does
not seem to hesitate much in as far as its identification is concerned. His
assumption is that it belongs to a biblical scroll of Micah or of the Minor
Prophets. He does not discuss alternative possibilities. As far as I can
see, the fragment could equally well belong to a biblical quotation in a
33
non-biblical manuscript . Theoretically it could also pertain to a hith
erto unknown non-biblical text. One must admit, however, that the parti
cle p V (therefore) on the third line, hardly ever occurs in Qumran out
side the biblical scrolls and the biblical quotations in the pesarm. Even
then it is not immediately obvious that the nine preserved characters are
to be identified with parts of Micah 5,1-2. Fuller observes that the frag
ment contains only one variant, on line 2, but this variant
34
amounts to almost half of the text actually preserved . The result is that
line 2 does not directly support the identification proposed by Fuller.
This leaves us line 3. Supposing that the five preserved characters on
that line are a literal rendition of the biblical text and not a variant, one
has to mention that the same sequence occurs in Isa 7,14. Line 3 could
then be reconstructed as follows:
nix QDV xin *nx |]rr pV
One must admit though, that it is rather difficult to read a variant of
the immediately preceding Isaiah text in line 2 of the fragment. This is

32. A survey of the available texts can be found in U . GLESSMER, Liste der biblischen
Texte aus Qumran, in RQum 16 (1993) 153-192, esp. 179-180. Glessmer lists the frag
a
ment as belonging to 4QXII and mentions its PAM-number 43.161 as well as its unoffi
cial photographic edition number 1216. The preliminary publication by Fuller follows
immediately after Glessmer's list in RQum but does not refer to it. Fuller states that the
fragment is not included in either the official or unofficial publication of the photographs.
The editor rightly notes (p. 193) that it is included in microfiche 132 of The Dead Sea
Scrolls on Microfiche but omits to mention microfiche 66 with PAM-number 43.161 sig
nalled in Glessmer's list.
33. Fuller seems to admit this possibility on p. 194, but does not discuss it further.
34. See the editor's note on p. 200.
not a problem, however, when one assumes that the line taken from Isa
7,14 may be a biblical quotation, or part of it, used in a non-biblical text.
Indeed, the concordances easily allow us to verify that the sequence of
35
line 2 b) occurs in several instances in the non-biblical scrolls .
If one accepts Fuller's reconstruction, the question of interpretation
arises. In this option, the most straightforward way to understand the
particle b in line 2 (Micah 5 , 2 ) is to parse it as the negative particle. In
a translation based on the R S V this would yield the following sense:
"from you shall not come forth for me one who is to rule in Israel".
Fuller I notes that this would run contrary to the meaning of the passage
in its context. He prefers to understand b as the "counterfactual condi
tional particle, normally spelled TV, with the meaning 'would that' or 'if
36
only', introducing a wish or an irreal conditional clause" . He then
translates line 2 as follows, "would that one came forth for m e . . . " , and
proposes that we understand this utterance against the background of the
eschatological expectations of the community at Qumran.
Fuller's reconstruction and interpretation are not very convincing. It is
very unlikely that the conditional particle b or ib should occur in the
middle of a sentence,... b *b "pa, "Out of you, for me, would that...".
The biblical parallels adduced by Fuller clearly demonstrate that, as a
37
rule, the particle figures at the beginning of a clause . A minor modifi
cation of Fuller's proposal might make it slightly more acceptable and
help to solve another problem. It is well known that in Micah 5 , 2 ac
cording to the M T , the first person suffix in *b does not fit the context,
moreover, the position of ''b before the verb 2 is grammatically unu
sual. The conditional particle b in the Qumranic fragment, normally
spelled V?, might preserve a trace of the original text reading b, or lb,
instead of ''b. The beginning of the sentence would then read as follows:
ib ~] "Out of you would that came forth...". In this reconstruc
tion, the position of *pa at the beginning of the phrase, preceding the
conditional particle, is still unusual. This uncommon feature might, how
ever, be intentional, emphasising the origin of the new ruler.

2 . The Greek Text and the Tetragrammaton. Our Micah passage is

38
also partly preserved in the Greek Prophets scroll from Nahal Hever .
35. p i r 1QH 9,14; 16,11 ; *?> * 6 C D 13,21.
36. FULLER, 4QMicah (n. 31), p. 201.
37. 1 Sam 14,30; 2 Sam 18,12; 19,7; Is 48,18; 63,19. See also W . GESENIUS - E.
KAUTZSCH - . . COWLEY, Hebrew Grammar. Second English edition revised in accord
ance with the twenty-eighth German edition (1909), Oxford, Clarendon, 1910, 15 le; R .
MEYER, Hebrische Grammatik. 4 vols. (Sammlung Gschen, 763, 764, 5765, 4765),
Berlin, de Gruyter, 1955-72, 121 4a.
38. Preliminary publications by B. LIFSHITZ, The Greek Documents of the Cave of
In his innovative examination of this scroll, Barthlmy convincingly
demonstrated that its text is a recension of the L X X , correcting it in line
with the M T . He gave it the label because of its typical translation
39
of Hebrew Did) by .
Of special interest for us is its transcription of the tetragrammaton us
ing Hebrew characters. It shares this characteristic with pFouad 848, an
other pre-Christian Greek biblical ms. Several scholars have thus de
duced I that the divine name Y H W H was not rendered by in the
original pre-Christian version of the L X X , as has so often been thought
40 41
since the works of Baudissin , but in Hebrew characters .
A new exploration of the available data led Pietersma to different con
42
clusions, returning to those of Baudissin . In his view, the tetragram
maton is not original but a replacement of the original and a
43
symptom of an early archaising recension. In a previous contribution
we drew attention to an other early Greek biblical ms from Qumran
b
(p4Q120 L e v or p802) in which the Hebrew tetragrammaton is rendered
by the Greek trigram . In contrast with the Greek Prophets scroll
from Nahal Hever and pFouad 848 it does not display recensional ten-

Horror, in Israel Exploration Journal 1 2 ( 1 9 6 2 ) 2 0 1 - 2 0 7 ; Yedi'ot 2 6 ( 1 9 6 2 ) 1 8 3 - 1 9 0 ; D.

BARTHLMY, Biblia V.T. Prophetae minores: Les devanciers d'Aquila. Premire publi-
cation intgrale du texte des fragments du Dodcaprophton trouvs dans le dsert de
Juda, prcde d'une tude sur les traductions et recensions grecques de la Bible ra-
lises au premier sicle de notre re sous l'influence du Rabbinat palestinien (SupplVT,
10), Leiden, Brill, 1 9 6 3 ; official publication: , The Greek Minor Prophets Scroll
from Nahal Hever (8HevXIIgr) (n. 3 ) .
39. BARTHLMY, Biblia V.T. Prophetae minores: Les devanciers d'Aquila (. 3 8 ) ,
p. 3 1 .
4 0 . W . VON BAUDISSIN, Kyrios als Gottesname im Judentum und seine Stelle in der
Religionsgeschichte, Glessen, Tpelmann, 1 9 2 9 .
4 1 . See especially P. SKEHAN, The Divine Name at Qumran, in Bulletin IOSCS 1 3
( 1 9 8 0 ) 14-44. See also W.G. WADDELL, The Tetragrammaton in the LXX, in JTS 4 5 ( 1 9 4 4 )
1 5 8 - 1 6 1 ; H. CONZELMANN, Grundriss der Theologie des Neuen Testaments, Mnchen,
Kaiser, 1 9 6 9 ; H. STEGEMANN, Religionsgeschichtliche Erwgungen zu den Gottesbe
zeichnungen in den Qumrantexten, in M. DELCOR (ed.), Qumrn. Sa pit, sa thologie et
son milieu (BETL, 4 6 ) , Gembloux, Duculot, 1 9 7 8 , pp. 195-217, esp. 2 1 0 ; G. HOWARD,
The Tetragram and the New Testament, in JBL 9 6 ( 1 9 7 7 ) 6 3 - 6 8 ; J . A . FITZMYER, The Se
mitic Background of the New Testament Kynos-Title, in ID., A Wandering Aramean. Col
lected Aramaic Essays (SBL MS, 2 5 ) , Missoula, MT, Scholars Press, 1979, pp. 1 1 5 - 1 4 2 ,
a somewhat revised and expanded edition of the original German version Der semitische
Hintergrund des neutestamentlichen Kyriostitels, in G. STRECKER (ed.), Jesus Christus in
Historie und Theologie. Neutestamentliche Festschrift fr Hans Conzelmann zum 60.
Geburtstag, Tbingen, Mohr, 1 9 7 5 , pp. 2 6 7 - 2 9 8 ; see also J. LUST, mrr 'J7X in Ezekiel
and Its Counterpart in the Old Greek, in ETL 7 2 ( 1 9 9 6 ) 138-156.
4 2 . A . PIETERSMA, Kyrios or Tetragram: A Renewed Quest for the Original LXX, in
A. PIETERSMA - C . Cox (eds.), De Septuaginta: Studies in Honour of John William
Wevers on His Sixty-Fifth Birthday, Mississauga, Ont., Benben, 1 9 8 4 , pp. 8 5 - 1 0 1 .
4 3 . See our note 4 1 .
dencies and thus seems to be the better reprsentant of the original LXX.
This implies that its trigram can hardly be a symptom of an early
archaising recension. Its spelling seems to imply that the translator or
copyist knew, or thought he knew, the vocalisation of the tetragram, and
was probably not opposed to pronouncing it. It is tempting to suggest
that the trigram was the original transliteration of the vocalised Name,
dating from a time in which the pronunciation was not yet forbidden or
unusual. A closer look at the photographs, however, makes one hesitate.
The fragments are written in uncial script, without blanks between the
words. The trigram is an exception. It is preceded and followed by a
small blank space. This suggests that it may be a later insert. The origi
nal writer probably followed a procedure similar to that detected in p288
(pFouad266). Where the Hebrew had the tetragrammaton, he left an
open space larger than that due for the trigram. This does not necessarily
imply that he had in mind. The space hardly suffices for the six
characters of . It may simply signify that the Hebrew Vorlage I
e
had also a blank where the Name was to occur, as in 4QpIs quoting
44
Isa 32,6, or that it had four dots, as in several other instances .
Concluding these remarks on the tetragrammaton, we may note that in
the Greek Twelve Prophets scroll it is written in Paleohebrew characters.
In Qumran, the writing of the Name in square characters seems to have
been increasingly reserved to the purely biblical manuscripts written in
45
Hebrew and to the Temple Scroll . The tetragrammaton in Paleohebrew
46
script is found in many of the pesarm . Other pesarm use square char
47
acters, but only when they quote a biblical text . This practice, reserv
ing the use of the Name written in square characters to the "Scriptures",
may offer us another criterion allowing us to distinguish between ca
nonical and non-canonical writings in the Qumran community. Given
the many exceptions to the rule, however, this criterion should be used
48
with much restraint .

44. See 1 Q S 8,14; 4Q175,1 and 19; 4Q176 passim. The four dots repeatedly found
a
under or above the tetragrammaton in lQIs may have had the same function.
45. See SKEHAN, The Divine Name at Qumran (n. 41), pp. 20-25; HOWARD, The
Tetragram and the New Testament (n. 41), pp. 66-70; on the exceptional character of the
Temple scroll, see WACHOLDER, The Dawn of Qumran (n. 26), p. 9 and our note 26; other
exceptions may include 1Q29 1.7; 3.2; 2Q30 1,1; 2QapMos 1,4; 4Q185 l,ii,3; 4Q370
i,2.3; 4Q375 l,ii,8; 4Q380 l,i,5.8.9; 2,4.5; 4Q381 1,2; 24,8; 76,12; 4Q385 2,i,3.4.8.9;
3,i,4.7; 4Q386 ii,2.3, but most of these texts are very fragmentary and may use the
tetragrammaton in (free) quotations.
a
46. lQpMicah 1,1.2; lQpZeph 3,4; lQpHab 1,1; 6,14; 10,7 and 14; 11,10; 4QpPs
a
or4Q171 1-10 ii 4.13.25; iii 14; iv 7.10; 4QpIs 7-10 iii 17, in the catena 4Q183 2,2 and
3, and repeatedly in the Psalm composition from cave 11(1 lQPs).
47. See HORGAN, Pesharim (n. 16), p. 21.
48. For the exceptions see note 43.
 Having surveyed of the available data at Qumran, we turn to a text
and literary critical reading of the major witnesses of Micah 5,1-3.

III. MICAH 5,1-3. TEXTUAL AND LITERARY CRITICAL NOTES 4 9

In the following notes we focus mainly on textual matters that may

have a bearing on the interpretation of the passage in the M T , the L X X ,
and the I NT. In order to facilitate the discussion we present the text of
each verse in four versions. First we provide the text of the L X X along-
side with that of the Twelve Prophet's scroll from Nahal He ver. Under-
neath these, we provide the M T alongside the NT quotation.

49. V. RYSSEL, Die Textgestalt und die Echtheit des Buches Micha. Ein kritischer
Commentar zu Micha, Leipzig, Hirzel, 1887, 83-87; A. VAN HOONACKER, Les douze pe-
tits prophtes traduits et comments (tudes Bibliques), Paris, Gabalda, 1908, pp. 388-
391 ; J.M. POWIS SMITH, Micah, Zephaniah, Nahum, Habakkuk, Obadiah and Joel (Inter-
national Critical Commentary), Edinburgh, Clark, 1912, pp. 100-106; W. RUDOLPH,
Micha-Nahum-Habakuk-Zephanja (Kommentar zum Alten Testament, 13/3), Gtersloh,
Mohn, 1975, pp. 87-95; A.S. VAN DER WOUDE, Micha (De Prediking van het Oude Tes-
tament), Nijkerk, Callenbach, 1976, pp. 165-172; L.C. ALLEN, The Books of Joel,
Obadja, Jonah and Micah (The New International Commentary on the Old Testament),
Grand Rapids, MI, Zondervan, 1976, pp. 339-347; J.L. MAYS, Micah: A Commentary
(Old Testament Library), London, SCM, 1976; H.W. WOLFF, Micha (BKAT, 14/4),
Neukirchen-Vluyn, Neukirchener, 1982, pp. 100-122; R.L. SMITH, Micah-Maleachi
(Word Biblical Commentary, 32), Waco, , Word Books, 1984, pp. 42-44; D.R.
HILLERS, Micah (Hermeneia), Philadelphia, PA, Fortress, 1984, pp. 64-67; A.W.
DEISSLER, Zwlf Propheten II, Obadja, Jona, Micha, Nahum, Habakuk (Die neue Echter
Bibel. Kommentar zum Alten Testament mit der Einheitsbersetzung), Wrzburg,
Echter, 1984, pp. 186-187; D. SCHIBLER, Le livre de Miche (Commentaire vanglique
de la Bible, 11), Vaux-sur-Seine, Fac. Libre de Thol. Prot., 1989, pp. 105-111; W.
HARRELSON, Nonroyal Motifs in the Royal Eschatology, in B.W. ANDERSON - W.
HARRELSON (eds.), Israel's Prophetic Heritage. Essays in Honor of James Muilenburg,
London, SCM, 1966, pp. 147-165, esp. 155-159; T. LESCOW, Das Geburtsmotiv in den
messianischen Weissagungen bei Jesaja und Micha, in ZAW 79 (1967) 172-207, esp.
192-207; J. COPPENS, Le messianisme royal. Ses origines, son dveloppement, son
accomplissement (Lectio divina, 54), Paris, Cerf, 1968, esp. pp. 85-88; B. RENAUD, La
formation du livre de Miche. Tradition et Actualisation (tudes Bibliques), Paris,
Gabalda, 1977, pp. 219-254; D.G. HAGSTROM, The Coherence of the Book of Micah
(SBL DS, 89), Atlanta, GA, Scholars, 1988, esp. pp. 63-67; . STRAUSS, Messianisch
ohne Messias (Europische Hochschulschriften, /232), Frankfurt, Lang, 1988, pp.
53-60; on the Micah quotation in the NT, see esp. R.H. GUNDRY, The Use of the Old
Testament in St. Matthew's Gospel, with Special Reference to the Messianic Hope
(SupplNT, 18), Leiden, Brill, 1967; W. ROTHFUCHS, Die Erfllungszitate des Matthus-
Evangeliums. Eine biblisch-theologische Untersuchung (BWANT, 88), Stuttgart,
Kohlhammer, 1969; SOARES PRABHU, The Formula Quotations (. 9), pp. 261-268; A.J.
PETROTTA, A Closer Look at Matt 2:6 and Its Old Testament Sources, in Journal of the
Evangelical Theological Society 28 (1985) 47-52; see also A. VAN DER WAL, Micah: A
Classified Bibliography (Applicatio, 8), Amsterdam, Free University Press, 1990, esp.
pp. 141-153.
 1. Micah 5,1

Qumran
, , [ ? ? ]
-
[ ]
[]
, [ ]
' ' [ ]
MT NT
nmsx onV rra nnxi , () ()
"tbn2nrnV -ras -

oVis? --a oipa
1
- N M S N an ? . This M T reading is supported by Syp., Vulg., Targ.,
but not by the L X X . In the critical edition, the latter has
. The early codex W (followed by Ach and Sa) has
. - Even when freedom from Origen's influ
ence may safely be assumed in such an old manuscript, it is generally
accepted that it inclines to accommodate to the Hebrew text. Here it
probably preserved part of a double translation of DV? 3. The Nahal
Hever manuscript is defective. It has: [ ]. According to
Barthlmy the lacuna is large enough to include . In Tov's
view the lacuna may equally well have read () . In as far as
the I photographs allow us to make our own judgment, the size of the
lacuna seems to be large enough for , but not for . The
restored reading is in agreement with the scroll's tendency
to bring the text closer to the M T .
The Hebrew expression, juxtaposing Bethlehem and Ephrathah, is a
hapax. The double name may have served to signal the close relation of
both entities. The L X X ' s "insert" of () between the two proper
nouns and has led many commentators to take rva
n m s x as original and "Bethlehem" as an explanatory gloss. In this hy
pothesis, the original text had n m D X 2 only, thus referring to the
gens and not the city of Bethlehem. The protagonists of this view find
support in the use of the term ''Dbx ("thousands", "tribes"), and in the
use of the second person masculine in the address. Normally, cities are
considered to be feminine whereas tribes are masculine. More recent
commentaries tend to accept the M T . Apart from the fact that the deletion
of Bethlehem has no direct textual basis, it must be noted that Beth-
Ephrathah is attested nowhere else. The masculine form of the address is
no problem since geographical names beginning with rra are often mas
50
culine .
In his quotation of Micah 5,1 Matthew does not mention the term
nor the "clan" notion behind it, typical of the LXX. This strongly
suggests that he used a Hebrew text. His () () is taken to be
5 1
a contemporisation of the antique n m s x . This rephrasing is probably
52
due to the style of the author of the Gospel and to the context . Prabhu
wants to be more specific and suggests that Judah in the gospel text is a
theological reference alluding to 1 Sam 17,12 where David is described
as the "son of an Ephrathite of Bethlehem in Judah". It is by no means
clear, however, why Matthew's Judah would obtain a more explicit ref
erence to David and to 1 Sam 17,12, than the more original Ephrathah,
since that same verse calls him an Ephrathite.
- 572. It is possible that the un vocalised text read "572 ("the small
est", or "are [you] small?"). There is no need to assume that the dis
appeared through haplography (Rudolph). It is more likely that the ,
which is connected in the M T with m a x . , was understood as prefixed to
TS7S. The translator of the LXX seems to have read it that way since he
53
rendered this term by the superlative . Although he cor
rectly understood the adjective without the article in several instances as
54
a superlative , here the awkward turning of the Greek sentence suggests
that here he felt forced by the Hebrew 2. The superlative -
followed by the article and the infinitive provides an unusual
construction in Greek. A literal translation would be: "least numerous to
be among the tribes of Judah". The Nahal Hever text shows traces of its
recensional character. It preserves the term and the infinitive
form , but not the intervening verbal form , which has no
counterpart in the Hebrew. We will discuss Matthew's version of this
part of the verse when dealing with its messianic I interpretation. Here it
may suffice to say that the author of the gospel most likely did not use
the LXX since he chose as a translation of T57S and not L X X ' s

50. P. JOON - T . MURAOKA, A Grammar of Biblical Hebrew, 2 vols. (Subsidia

Biblica, 14/1-2), Roma, Pontificio Istituto Biblico, 1991, 134^.
51. See GUNDRY, The Use of the Old Testament in St. Matthew's Gospel (n. 49), p. 91.
It is not clear to me how Gundry can adduce Seeligmann's notes on Isa 8,23 (The Septua-
gint Version of Isaiah. A Discussion of Its Problems [Mededelingen en Verhandelingen
van het Vooraziatisch-Egyptisch genootschap "Ex oriente lux", 9], Leiden, Brill, 1948,
p. 80) in support of his views saying that this contemporisation is often found in the LXX.
52. See, for example, Mt 10,15; 14,34; 2,20; 4,15, and ROTHFUCHS, Die Erfllungs-
zitate des Matthus-Evangeliums (n. 49), pp. 60-61 ; SOARES PRABHU, The Formula Quo-
tations (n. 9), p. 262.
53. See also the Vtus Latina (La): minima, compare Vulg. parvulus.
54. See, for example, Obad 2 where | is rendered by (contra Rudolph).
 , which is an unusual equivalent of the Hebrew term in ques
tion.
Matthew's emphatic negative may be due to
free interpretation, or to the reading of "72 as a rhetorical question, or
55
to a different Vorlage . The first option is the most probable one since
the choice of the term and the other deviations from the LXX
and the M T also point in that direction.
- r\VT\b. This verb has no equivalent in the Vulgar text and in Mat
thew's quotation. It is often deleted as an insert caused by the occur
rence of the same verb form in the next line (Hitzig, Rudolph, Renaud,
a.o.). A comparison with the incipit of the parallel v. 4,8 supports this
correction. Others propose the reading . It is true that the usual
translation of the expression nvrib T B S "too little to be", would demand
T V S 5 6
. This proposed correction, however, does not find support

in the manuscripts. According to Fitzmyer, the problem is solved when

one accepts that the preposition b is used here in a comparative sense
57
similar to y o . In a paper published in 1967, Lescow suggests a similar
solution. In his view, "pyx is not a superlative. It simply means "little,
small". The preposition b indicates some kind of direction or relation.
The translation then should be "little in as far as its being among the
clans of Judah is concerned". Both Fitzmyer and Lescow seem to be
unable to adduce biblical examples of such a use. In a more recent con
tribution, Lescow revoked his earlier proposal and joined the position of
58
those who consider the first occurrence of rwnb as a secondary insert .
59
Barthlmy accepts the M T as the lectio difficilior .
- ""D^xa. Matthew's seems to be based on the read
ing ''BTVN "leaders of thousands" and is a personification of the cities of
Judah in the persons of the clan heads.
- *b ~\. This phrase has its own problems. A nominal subject for
the verb 2 seems to be lacking. The first person suffix of the particle
*b, referring to the Lord, seems to be in disagreement with vv. 2-3 where
,l
the Lord is spoken of in the third person. Moreover, ? is most often

5 5 . See GUNDRY, The Use of the Old Testament in St Matthew's Gospel (n. 4 9 ) , p. 9 1 .
5 6 . J.A. FITZMYER, /' as a Preposition and a Particle in Micah 5,7 (5,2), in CBQ 1 8
( 1 9 5 6 ) 1 0 - 1 3 , p. 10, referring to T.H. ROBINSON, Die Zwlf kleinen Propheten Hosea his
Micha (Handbuch zum Alten Testament, 14), Tbingen, Mohr, 1 9 3 6 , p. 1 4 2 , and others.
5 7 . LESCOW, Das Geburtsmotiv (n. 4 9 ) , rejects Fitzmyer's biblical examples or inter
prets them differently. In fact, the examples of the preposition *? used as pa, taken from
Gordon and Dahood, are criticised by Fitzmyer himself. In his view, all of them are in
stances of b in the sense of an ablative pa, meaning "far away from".
5 8 . Redaktionsgeschichtliche Analyse von Micha 1-5, in ZAW 8 4 ( 1 9 7 2 ) 7 3 , note 100.
5 9 . BARTHLMY, Critique textuelle de l'Ancien Testament (n. 7 ) , vol. III, p. 7 4 9 .
 60
treated as a dativus commodi or ethical dative. According to Fitzmyer ,
the problem here is that no instances can be found of such a dative pre
ceding the verb. The first problem is solved in the Targum through the
insert of the term "messiah", and in some manuscripts of the L X X and in
the NT through the insert of the noun . Without any support
from the manuscripts, some exegetes declare the particle "b to be a cor
ruption of an original lb\ "From you a child will come forth". Another
proposal is more in agreement with the textual data. It understands the
,l
"yod" in ? as the well known abbreviation of the tetragrammaton. The
main objection against this I tempting suggestion is that it does not ex
plain why the Name should be abbreviated in Micah 5,1 whereas it is not
in the immediate context. In line with Sellin, Fitzmyer brings another so
lution to the fore. He explains the "yod" as a dittograph, and construes
the V as a particle of the intensive or emphatic sort. Accordingly, he
reads the sentence as follows: "pa: "from you (a king) shall
indeed go forth". A problem with this suggestion is that a biblical exam
ple of such a use of the b before a verb is hard to find.
61
An alternative solution has been proposed by Willis . He accepts the
wording of the M T . In his opinion there is good reason for the excep
tional word order in this phrase. The author intended a type of polarity :
"from... to". He puts this polarity before the verb for the sake of em
phasis. In this context, the verb NX"' "to go out (from ... to)" means to
publicly acknowledge the superiority of, and to submit to, another^
Finally, a solution can be distilled from the reconstruction of 4QMicah
5,1-2 discussed above. The fragment in question suggests that the origi
nal text may have read the conditional particle lb or xV. This minor cor
rection, with an admittedly weak textual support, allows the following
translation: "out of you, would that came forth...". It eliminates the ten
sions caused by the first person personal pronoun, as well as the unusual
character of the dativus commodi before the verb. The absence of a
nominal subject for the verb 2 is not a major problem. An implicit sub
ject is not an exceptional feature. Its explicitation in the Targum (rrtfa)
and in the NT () are facilitating readings.
Matthew's omission of "b is probably another symptom of the free
character of his quotation. In light of the restored reading of 4QMicah
5,1-2 2 "\b "pa, however, it can be understood as a free rendition of the
particle V?.

e
60. FITZMYER, I as a Preposition and a Particle in Micah 5,1 (5,2) (n. 56), pp. 11-12.
61. J . T . WILLIS, K:T -joa in Micah 5,1, in Jewish Quarterly Review 58 (1968) 317-
322.
 - Vttha. The L X X reads . Here again the Nahal Hever
scroll corrects the L X X in line with the M T . It accepts the wording of the
L X X , but leaves out the preposition before , which has no
1
counterpart in the Hebrew. The omission of nrn ? allows Matthew to in
terpret the term as a subject of the verb Note that his choice of
demonstrates once more his independence of the L X X .

2. Micah 5,2

LXX Nahal Hever

2. [
, ]
[ ]
[ ]
MT
D31V pb

- i m

V. 2 is not reflected in the NT quotation. The M T does not display

many textual difficulties. The L X X presents a fairly literal translation,
corresponding word for word to the M T . T W O possible exceptions are
worth noting. I First, the early codex W and several other witnesses have
(second person singular) for Hebrew arp (third person
singular). Second, the Lucianic manuscripts and other witnesses read
, corresponding with the Hebrew vns, whereas the criti
cal edition, based on the oldest and best Greek manuscripts and sup
ported by the Targum, has , probably influenced by the
plural suffix in D3TT. The lacunous Nahal Hever scroll seems to agree to
a large extent with the L X X . The end of the verb (), however, has
not been preserved. As expected, the scroll clearly reads
, in agreement with the M T .
The literary problems are more numerous. The verse as a whole has
often been considered to be a gloss or a late addition. The reasons are
62
conveniently summarized by Lescow . 1. The verse is prosaic. 2. It dis
turbs the line of thought of vv. 1 and 3 where the Messiah is the subject,
whereas in v. 2 the Lord appears to be the subject. 3. The introductory
1
p ? "therefore" in v. 2 is only loosely connected with the preceding text.

6 2 . See LESCOW, Das Geburtsmotiv (n. 4 9 ) , pp. 1 9 2 - 1 9 3 ; see also COPPENS, Le

messianisme royal (n. 4 9 ) , pp. 8 5 - 8 8 ; ID., Le cadre littraire de Miche V.l-5, in H.
GOEDICKE (ed.). Near Eastern Studies in Honor of William Foxwell Albright, Baltimore,
MD, Johns Hopkins Press, 1 9 7 1 , pp. 5 7 - 6 2 .
 The meaning cannot be that, because the new saviour-ruler will come
forth from one of the clans of Judah, "therefore" the Lord will "give
them up". The inserted gloss intends rather to explain why the coming
of the new leader is delayed. It should be noted that the argument also
works the other way round. The tensions between 5,2 and its immediate
context are solved when one assumes that 5,1 and perhaps also 5,3, be
long to a later layer added together with 4,8 as a framework to the three
oracles in 4,9-5,2. We will return to this suggestion when dealing with
the messianic interpretation of our passage.

3. Micah 5,3

LXX Nahal Hever

. mrr

" ' mrr []
1

MT NT (2 Sam 5,2)
nsni tsn
mrr tsa
D P pxia
iaeh vnVx mrr

In . 3 the textual problems of the M T are again minimal. More impor

tant are the differences with the LXX. It adds , apparently
from n*m, a variant of nsm. Inserting , it makes ex
plicit the object of the latter verb.
Most of the witnesses, including the uncials S V as well as A Q,
translate the tetragrammaton in its first occurrence by the nominative
, turning it I into the subject of the sentence. This is obviously not
in agreement with the M T which demands a genitive: "in the strength of
the Lord". The main witnesses to the genitive are codex W, which often
corrects the LXX in line with the MT, and part of the manuscripts belong
63
ing to the Lucianic recension . In their critical editions, Rahlfs and
Ziegler prefer the genitive. This goes against the basic principle stipu
lated in the introduction to Ziegler's critical edition: "When the two
main branches of the tradition, with their main representatives A Q and
64
B S V , coincide, that reading is accepted in the text of the edition" . It

c p
63. The remaining witnesses to the genitive are La , Aeth , Augustinus, De civitate
Dei, 18,30.
64. Duodecim prophetae (Septuaginta. Vetus Testamentum Graecum auctoritate Aca-
is not easy to see why this policy has not been followed in the present
65
case . Perhaps the editor assumed that the original LXX transliterated the
tetragrammaton, and that later copyists, who were no longer aware of
the Hebrew status constructus preceding it, erroneously replaced it by
the nominative . This would, however, be most exceptional, since
no such error can be found in one of the other 158 passages in the
Twelve Prophets in which the tetragrammaton occurs in a similar gram
matical construction. Moreover, the Greek Nahal Hever text, which has
the tetragrammaton in ancient Hebrew characters, is a recension in line
with the MT. Taking the witnesses seriously and accepting Pietersma's
suggestion that the original L X X probably did not transliterate the
tetragrammaton, then one has to admit that in its first occurrence in
Micah 5,3 the translator most likely used the nominative . The
implications of this option are to be considered in light of the other inter
preting elements in the Greek translation of the verse in question.
Inserting after the first occurrence of , the Greek translator
brakes the parallelismus membrorum of the M T and begins a new sen
tence with a new subject: "And they shall dwell in the glory of the name
of the Lord their God". In order to obtain this sentence the copula be
fore the verb is omitted and "his God" ( m ^ N ) is changed into
"their God". The preceding context (v. 2) makes it clear that the plural
subject is the people of Israel and/or the "remnant of their brothers".
In most manuscripts the next verb ( ) is also in the
plural, whereas the M T has the singular. The Greek manuscripts that read
the nominative in its first appearance in the sentence, i.e., codex
W and some of the manuscrips belonging to the Lucianic group, bring
the translation closer to the M T and read the singular .
66
Again, the editions of Rahlfs and Ziegler follow these manuscripts . All
the deviations from the M T found in the majority text of the LXX are
probably intentional. They offer an interpretative reading in which the
tensions between vv. 2 and 3 are smoothed out. We will return to this
topic when discussing the messianic connotations of the passage.

demiae Scientiarum Gottingensis editum, 13), Gttingen, Vandenhoeck & Ruprecht,

3
1984, p. 125.
65. A similar deviation from the policy is adopted by Rahlfs and Ziegler in the same
verse where they prefer to read (W, L') and not
found in most of the uncials. In the beginning of the same verse, however, where W and
L' read the plural , Rahlfs and Ziegler prefer the singular at
tested to in the two main branches of the tradition.
66. Both editions mention B* among the witnesses to the singular. As far as I could
see, B* has and not ; a " v " is added between the
c
lines. La has the plural.
 The verse in the Greek Qumranic scroll displays many recensional el
67
ements. They are analysed by D. Barthlmy , (a) The doublet
of the L X X is omitted by the Qumran scroll, which preserves
only corresponding to 51 of the M T . (b) The scroll also
omits the gloss , (c) After it has the
tetragrammaton. (d) The scroll has , correcting the L X X where it
freely translates pX3 by . (e) The scroll omits the article before
6 8
and because it has no counterpart in the M T . (f) The
scroll renders the conjunction of " , omitted in the L X X . The latter
seems to have read 1 3 ^ , translating freely . The scroll vocal
ised the verb differently reading O t t h . In its translation it uses a medial
form , which usually has the connotation of conver
sion, (g) In the Twelve Prophets the L X X most frequently renders by
. Here and everywhere else the scroll changes this into . (h) The
author of the scroll preserved the plural , against the
MT. In doing so he witnesses to the ancient character of this reading
found in most manuscripts of the L X X . (i) Finally the scroll corrects
into in its rendition of the stereotyped expression IV
" O D N . Most of these observations confirm the hypothesis that the
scroll is a recension of the L X X , which it corrects in line with the M T .
Matthew does not directly quote Micah 5,3. The reference to "shep
herding" in Micah 5,3, along with Matthew's provides a
link with 2 Sam 5,2. The author of the gospel attaches the latter quota
tion to Micah 5,1 by means of a relative pronoun with a consequent
changing of the person of the verb, but otherwise he agrees with both the
6 9
M T and the L X X .

7 0
IV. M E S S I A N I S M IN M I C A H 5,1-3 IN M T A N D IN L X X

It is generally accepted that the M T of Micah 5,1-3 announces the

coming of a messianic king who will govern as a lieutenant of the Lord.
He is seen in connection with the house of David. Matthew's quotation

67. BARTHLMY, Biblia V.T. Prophetae minores: Les devanciers d'Aquila (n. 38),
pp. 180-182.
68. Barthlmy notes that the scroll did not omit the article before and be
fore although there also the MT has no counterpart.
6 9 . GUNDRY, The Use of the Old Testament in St. Matthew's Gospel (n. 49), pp. 92-
93.
70. See esp. . REHM, Der knigliche Messias (Eichsttter Studien), Mainz, Butzon
& Bercker, 1968, pp. 267-276; COPPENS, Le messianisme royal (n. 49), pp. 85-88; ID., Le
cadre littraire de Miche V.I-5 (n. 62), pp. 57-62; RENAUD, La formation du livre de
Miche (n. 49), pp. 219-254.
of Micah leads us to questions about the accentuation of the messianic
character of this passage in the L X X and in the NT. It is often suggested
71
that, in general, the L X X shows signs of a developing messianism , pre
paring the way for the messianic interpretation of the Old Testament in
the New. Here we intend to review the extent to which I this assertion
applies to the prophecy in Micah 5,1-3. Our textual and literary-critical
notes have paved the way for this endeavour. Although the L X X proved
to offer a fairly literal translation of the Hebrew, it displays quite a
number deviations from M T , especially in v. 3. It is our contention that
these deviations weaken, rather than reinforce, the messianic message of
72
Micah 5 , l - 3 . In order to underpin this assertion we will first turn to the
immediate context, and then to the oracle itself.

a. The Context
73
1. The structure of Micah 4 - 5 has been a much debated issue . It is
not our intention to present a precise structural outline of this composi
tion, but rather to examine its impact on the interpretation of Micah 5,1-3.
We take the study of H.W. Wolff as our starting point. In his view,
Micah 4,9-5,4a.5b presents a collection of 3 oracles addressing Jerusa
74
l e m . They all open with nnxKl) "(and) now". Micah 5,1-3 is part of the
third of these sayings, which begins in 4,14. For our purpose it is impor
tant to notice that this unit contrasts mighty Jerusalem and its leader,
which are besieged and beaten (4,14), with little Bethlehem out of which

7 1 . For references see J. LUST, Messianism and Septuagint, in J. EMF.RTON (ed.), Con
gress Volume Salamanca 1983 (SupplVT, 3 6 ) , Leiden, Brill, 1 9 8 5 , p. 1 7 4 .
7 2 . It should be clear that the theory in question and its critique presuppose a defini
tion of messianism that suits the NT and its picture of the individual Davidic Messiah:
Jesus. See LUST, Messianism and Septuagint (n. 7 1 ) , p. 175. For other contributions on
Messianism in the Septuagint see J. LUST, The Greek Version of Balaam's Third and
Fourth Oracles. The & in Num 24:7 and 17. Messianism and Lexicography, in
L. GREENSPOON - O. MUNNICH (eds.), VIII Congress of the International Organization for
Septuagint and Cognate Studies (SBL SCS, 4 1 ) , Atlanta, GA, Scholars, 1 9 9 5 , pp. 2 3 3 -
2 5 7 ; ID., Messianism and the Greek Version of Jeremiah, in C.E. Cox (ed.), VII Congress
of the International Organization for Septuagint and Cognate Studies 1989, Leuven (SBL
SCS, 3 1 ) , Atlanta, GA, Scholars, 1 9 9 1 , pp. 8 7 - 1 2 2 ; ID., The Diverse Text Forms of Jer
emiah and History Writing with Jer 33 as a Test Case, in Journal of Northwest Semitic
Languages 2 0 ( 1 9 9 4 ) 3 1 - 4 8 ; ID., Le messianisme et la Septante d'Ezchiel, in Tsafon 2 / 3
(1990) 3-14.
7 3 . Hagstrom's critique of the "major contributions to that discussion" (The Coher
ence of the Book of Micah [n. 4 9 ] , pp. 7 2 - 8 4 ) disregards important views such as those of
VAN DER WOUDE, Micha (. 4 9 ) , esp. pp. 1 2 5 - 1 2 7 ; WOLFF, Micha (. 4 9 ) , esp. pp. xxix-
xxxii and 104, RUDOLPH, Micha-Nahum-Hahakuk-Zephanja (n. 4 9 ) , pp. 8 7 - 9 5 .
7 4 . WOLFF, Micha (. 4 9 ) , p. 1 0 4 ; see also DEISSLER, Zwlf Propheten II, Ohadja,
Jona, Micha, Nahum, Hahakuk (n. 4 9 ) , p. 1 8 5 ; ALLEN, The Books of Joel, Ohadja, Jonah
and Micah (n. 4 9 ) , p. 3 3 9 .
a new saviour-ruler is to come forth (5,1.3). The latter is obviously de
picted as a new David whose call, described in 1 Sam 16, emphasised
his littleness and his Bethlehemite origin.
How are these data reflected in the Greek translation? The LXX does
not seem to preserve the contrast between Jerusalem with its leader in
4,14, and Bethlehem with its expected ruler in 5,1.3. In the Greek text I
of 4,14 Jerusalem is no longer directly addressed but is spoken about in
the third person. The Hebrew term Dtf denoting its leader has probably
been read as atf and been interpreted as a plural ("Oatf ) and rendered by
"the tribes". The result is that the MT-context is broken, a
context in which a Davidic Messiah with his humble origins is con
trasted with the actual leader of Jerusalem.
The final part of the third oracle has provoked several discussions. In
the M T , the meaning of 5,4a is ambiguous and it is not clear whether it
concludes our oracle or whether it opens a new one. Without discussing
it in detail we propose to follow Wolff, combining his interpretation
75
with that of A. van der Woude . In their view, the sentence rounds off
the oracle, referring to the announced new ruler and contrasting his fate
with that of the leader of Jerusalem mentioned in 4,14. Whereas the
present ruler is beaten, the expected Messiah shall be successful : rpm
w "and he shall be safe".
The L X X excludes this interpretation. Its translation certainly does not
enhance the messianic characteristics of the passage:
"and this shall be peace". The feminine personal pronoun does
not refer to the new ruler announced in the foregoing verses, but to
"peace". The sentence begins a new oracle in which this peace is de
scribed.

2. Breaking through the limits and through the tripartite structure of

the collection in 4,9-5,4a.5b, the section in 5,1 clearly shows links with
4,8. Both verses begin with the same direct address 1 ("and you")
and a description of the addressee in two parallel expressions: "tower of
the flock, hill of the daughter of Zion" (4,8), and "Bethlehem of Ephia-
thah, a little one (to be) among the clans of Judah" (5,1). In contrasting
sentences it is said to the daughter of Zion that the former "dominion"
or "rule" (nVtfaa) shall come to her, and to Bethlehem of Ephrathah it is
announced that the one who is to bring this "dominion", or the new
"ruler" (*?tth), shall come from her. His origins "from of old" corre
spond to the "former" character of the rule that is promised to Zion. The
two parallel verses obviously allude to a new David who is to restore the

75. VAN DER WOUDE, Micha (n. 49), pp. 173-174.

kingdom of Jerusalem. In a similar way, 4,6-7 corresponds to 5,3. In
both passages the theme of shepherding dominates. In language reminis
76
cent of Ezek 3 4 , Micah 4,6-7 presents the Lord as the one who will
take care of the flock, assembling the lame and gathering those who I
77
have been driven away. Again, in consonance with Ezek 3 4 , Micah 5,3
suggests that the Lord will set up over them a new David who will pas
78
ture the flock in the strength of the Lord . These data strongly invite the
reader of the Book of Micah to consider 4,6-8 and 5,1-3 as two corre
sponding sections that form an envelope around the three oracles intro
79
duced by the particle nnsrtl) in 4,9.11.14 .
What happened to the envelope and to its messianic implications in
the L X X ? The Greek translation seems to interrupt the parallelism be
tween 4,8 and 5,1, and to weaken the messianic allusions to a new
David. Indeed, in 4,8 it inserts a reference to Babylon as the origin of the
restored kingdom. This hardly agrees with 5,1 where the source of the
restoration is Bethlehem of Ephrata. It must be admitted, however, that
the one does not exclude the other. The reference may be to a descen
dant of David returning from the exile in Babylon.

b. Micah 5,1-3

Verse 1

According to the M T , the origins of the new ruler are situated in

"Bethlehem of Ephrathah". This recalls the Ephratite David from Beth
lehem: see 1 Sam 17,12. In the story of his election (1 Sam 16) the "lit
tleness" of David was emphasised. Similarly, in Micah 5,1, his birth
place, Bethlehem, is described as a small village, in contrast with the
capital and its leader (BStf) under siege (4,14). Here, as in 1 Sam, God
chooses the small in order to shame the great. He shall come forth "for
me", says the Lord. This unusual expression probably indicates that the
Lord will be the real king and that the new human ruler will be his lieu
tenant.

76. Ezek 34,11-16.

77. Ezek 34,22-24.
78. Both in Micah 4,7 and 5,2 the ones that are brought back or gathered are called
the "remnant": Micah 4,7: m t W ; 5,2: "in\ This may have facilitated the insert of 5,1.3.
79. These framing elements, or part of them, may belong to a later layer in the compo
sition of the book. Originally, the threatening opening of the oracle in 4,14 continued with
5,2 and its particle pV. This hypothesis concerning the history of redaction opens inter
esting perspectives. They are not immediately relevant, however, for our inquiry into the
development of the messianic implications of the text in the LXX and the New Testament.
 The L X X provides a rather wooden translation of this verse. Deviations
are rare. We noted the puzzling rendition of nnb 3. The Greek text in
serts () between the two proper nouns and ,
80
extending to Ephrathah the notion of 3 found in DnV 3 . I This prob
ably implies that he understood Ephrathah as a name of a clan or tribe. It
does not seem to have any direct implications on his grasping of the
messianic character of the text. On the other hand, it probably influenced
his rendition of the term T37X "little".
The Greek term , with its most current meaning "least nu
merous", is used nowhere else as an equivalent of Its choice must
have been inspired by the connotation of "tribe" recognised in "Bethle
hem, house of Ephrata". The Hebrew T572S recalls the story of the Lord's
election of Gideon and the latter's objection: "But sir, how can I deliver
Israel? My clan is the weakest in Manasseh, and I am the least ( 7 ,
: , : ) in my family" (Judg 6,15), and the ac
count of Saul's election and his objection: "I am only a Benjaminite,
from the least of the tribes of Israel, and my family is the humblest
(, ) of all the families of the tribe of Benjamin"
81
(1 Sam 9,21) . Without overemphasing the point, it may be noted that
the selection of the Greek term does not help the reader to
recognise the allusions to these stories featuring saviours who can be
seen as models of the Messiah.

Verse 2
82
According to Wellhausen and many others, such as Westermann ,
v. 2 is to be understood as an allusion to Isa 7,14 and to the birth of an
individual Messiah. Lescow is of another opinion. In his view, the one in
labour is Zion. Her birth pangs symbolise the oppression by the enemy
and the end of these pangs refer to the deliverance characterised by the
return of the exiles. Similar imagery, mingled with its interpretation, oc
curs in the immediate context, especially in 4,9.10. Note that, according

80. See BARTHLMY. Critique textuelle de l'Ancien Testament (n. 7 ) , vol. III, p. 7 4 8 ;
RYSSEL, Die Textgestalt und die Echtheit des Buches Micha (n. 4 9 ) , p. 8 3 . According to
Lescow (Das Geburtsmotiv [n. 4 9 ] , p. 1 9 3 ) the LXX may have inserted in order to
save the notion of a "house", which gets lost in the transliteration Bethlehem.
8 1 . See LESCOW, Das Geburtsmotiv (n. 4 9 ) , p. 1 9 7 ; the Hebrew term is used else
where, again in the context of the Lord's exaltation of the humble: see Isa 6 0 , 2 2 : "The
least (]npn, ) of them shall become a clan, and the smallest one ( T 5 7 X n ,
) mighty nation". Compare Gen 2 5 , 2 3 ; 4 3 , 3 3 ; Ps 6 8 , 2 8 .
8 2 . C. WESTERMANN, Micha 5,1-3, in G. EICHHOLZ (ed.), Herr, tue meine Lippen auf.
Eine Predigthilfe, Wuppertal-Barmen, Mller, 1 9 6 1 , p. 5 6 ; LESCOW, Das Geburtsmotiv
(n. 4 9 ) , p. 1 9 9 .
 83
to Lescow, the term m b r is always used in the metaphorical sense .
Lescow's collectivising interpretation is probably correct. Nevertheless,
the puzzling third person singular pronoun in "his brothers" or "his kin
dred" most likely alludes to the individual saviour announced in v. 1.
The LXX does not facilitate the individual messianic interpretation.
One should perhaps not pay too much attention to the fact that the trans
lation speaks about "the time of the one in travail, (when) she shall give
birth" rather than "the time that she who is in travail shall give birth". It
is more significant that the L X X , using the plural form of I the pronoun
, changes the M T ' S "his brothers" into "their brothers", thus
eliminating a possible reference to the new leader. The translation al
ludes rather to the return of the exiles announced in 4,8. They will bring
back the "dominion" and the "sovereignty" to their brothers who re
mained in Jerusalem.

Verse 3

We already noticed that the LXX exhibits numerous deviations from

the M T in this part of the oracle. For our inquiry it is important to estab
lish the extent to which these particularities enhance or diminish the
messianic connotations of the passage. In this perspective, more atten
tion ought to be given to the first occurrence of the name of the Lord.
Opting in favour of the nominative , the translator made it clear
that in his view the Lord, and not the new ruler, was the subject of the
verbs and . With this interpretation he diminished
the tension with v. 2 where the Lord is also the subject. More important
for us is that it implies a shift in attention, away from the new leader or
Messiah, and towards the Lord. In the LXX, the Lord himself is going to
be the shepherd of his people, not the Messiah.
The second part of the first distich confirms this shift. In the M T it
continues the thought of the first part, announcing that the new ruler will
feed his flock "in the majesty of the name of the Lord his God". The
translator again discards the reference to the Messiah, changing the per
sonal pronoun his into their. He breaks the parallelism and begins a new
sentence through the insert of the conjunction : "and in the glory of
the name of the Lord their God they shall dwell". In this sentence, the
glory of the name of the Lord is no longer connected with the coming
saviour, but with the people who will be pastured by the Lord himself.
In the M T the end of the verse also refers to the Messiah of whom it is
said that "he will be great (Vir)". In the LXX it most likely describes the

83. LESCOW, Das Geburtsmotiv (n. 49), p. 197.

nation, or more exactly, those who "returned": "They shall be magni
fied ( ) to the end of the earth".
The conclusion of this reading of Micah 5,1-3 is that the LXX does not
enhance the messianic connotations of the passage. In the Greek transla
tion, both its text and its context are less open to a messianic interpreta
tion than in the M T .

GENERAL CONCLUSIONS

1. A comparison of the quotation formulae at Qumran and in the NT

reveals that the early Christians and the Qumran community I recognised
the same books as authoritative. The formula "itfx in CD 4,13,
which might seem to introduce a quotation of the book of Levi, is not
necessarily an exception.
2. The harvest of Micah texts in Qumran does not prove to be very
rich in as far as chapter 5,1-3 is concerned. Nevertheless, some interest
ing observations can be made. Although the identification of 4QMicah
5,1-2 is very hypothetical, it may preserve a trace of the original text
suggesting that the text-critically problematic 2 "b of the M T should
perhaps be corrected to read 2 "\b. Also, the Greek scroll of Nahal
Hever occasioned a number of useful remarks on the rendition of the
tetragram.
3. The text and literary-critical reading of Micah 5,1-3 allowed us to
list several differences between the LXX and the MT. It also questioned
the preference given to the genitive and the singular
in Micah 5,3 in the critical editions of the L X X . The
quotation in the NT proved to be independent from the LXX.
4. The often explicitly or implicitly accepted thesis that the LXX ac
centuates the messianic connotations of the relevant passages in the M T ,
preparing for the NT, cannot be supported by Micah 5,1-3.
SCS 4 5 ( 1 9 9 7 ) 2 3 1 - 2 5 0

A N D I SHALL HANG HIM ON A LOFTY MOUNTAIN

EZEK 17,22-24 A N D MESSIANISM IN THE SEPTUAGINT

It has repeatedly been said that the Septuagint enhances the impact of
the messianic texts of the Old Testament. Is this really so? The answer
depends to a large extent on one's definition of messianism and
messianic texts. It is our thesis that, in most cases, the Septuagint does
not add to the messianic character of those texts which are traditionally
seen as proclamations of the coming of an individual royal, prophetic, or
priestly Messiah who will definitively establish the Lord's kingdom on
earth. Often the Septuagint makes it more difficult to recognise in those
1
texts a reference to an eschatological Messiah .
In the present contribution we will find our thesis confirmed in the
case of Ezek 17,22-24. The study of the messianic character of this text
will also allow us to make some observations on the pre-Hexaplaric
Septuagint and on the importance of papyrus 967, and to return to the
forgotten question of the so-called Christian anthologies or florilegia and
their christological interpretation and adaptation of biblical texts. First,
we will briefly present the Hebrew text of Ezek 17,22-24 and its imme
diate context. Second, we will compare it with its Greek translation.
Third, we will survey its early interpretations.

2
I. T H E H E B R E W T E X T IN C O N T E X T

Chapter 17 can be subdivided into four sections. The first part, vv. 1-
10 or A, is an allegory, or a parable, or a fable, about one or two eagles,
1. J. LUST, Messianism and Septuagint, in J. EMERTON (ed.), Congress Volume Sala
manca 1983 (SupplVT, 3 6 ) , Leiden, Brill, 1 9 8 5 , p. 1 7 5 ; see also ID., Le Messianisme et
la Septante d'zchiel, in Tsafon 2/3 ( 1 9 9 0 ) 3 - 1 4 ; ID., Messianism and the Greek Version
of Jeremiah, in . Cox (ed.), VII Congress of the International Organization for
Septuagint and Cognate Studies (SBL SCS, 3 1 ) , Atlanta, GA, Scholars, 1 9 9 1 , pp. 8 7 - 1 2 2 .
2. For a general survey of the bibliography on this chapter as a whole and on its
messianic character see L . C . ALLEN, Ezekiel 1-19 (Word Biblical Commentary, 2 8 ) , Dal
las, TX, Word Books, 1 9 9 4 , p. 2 4 9 ; especially A. CAQUOT, Le messianisme d'zchiel, in
Semitica 1 4 ( 1 9 6 4 ) 5 - 2 3 ; F. HOSSFELD, Untersuchungen zu Komposition und Theologie
des Ezechielbuches (Forschung zur Bibel, 2 0 ) , Wrzburg, Echter, 1 9 7 7 , pp. 5 9 - 9 8 ;
H.V.D. PARUNAK, Structural Studies in Ezekiel (Diss. Harvard, 1978), pp. 2 7 0 - 2 7 5 ; .
LANG, Kein Aufstand in Jerusalem: die Politik des Propheten Ezechiel, Stuttgart,
a cedar, and a grapevine. The second part, vv. 11-18 or offers an inter
pretation of the previous section which it obviously treats as an allegory.
The interpretation remains on the earthly level and reveals correspon
dences between the kings of Judah and the kings of Babylon and Egypt.
In the third section, vv. 19-21 or B', the interpretation rises to the heav
enly level. The fourth part, vv. 22-24 or A', is an oracle of salvation that
uses the imagery of the initial parable in a more positive sense. I
It is important to note the parallels between A' and A, which are
3
basically to be found in v. 22 and vv. 3-4 .
s
- rmpr xna... n x n mas ix vmpVi v. 22a-ba
n x n mas- . 3b-4aa

The first line of the message in v. 22 obviously reproduces the vo

cabulary and style of vv. 3b-4aa. The explicit use of the personal
pronoun "' emphasises that the Lord, who had stood behind Nebu
chadnezzar represented as an eagle and is now to take over the great ea
4
gle's role, directly intervening in Israel's affairs . Whereas in vv. 3-4 the
verbs are in the past tense, here they are in the future. Whereas in v. 3
the tree-top (mas, exclusively used in Ezek 17,3.22; 31,3.10.14) as a
whole is removed, here only some of it (maxa, BNOa) will be taken
away. From the topmost of its young twigs only one tender shoot (*p)
will be plucked off. The term indicating the young twigs seems to be the
same in both passages, although the spelling appears to be slightly dif
ferent. npiV in v. 22 is the normal spelling . npT in v. 4 is a hapax. The
5

Katholisches Bibelwerk, 1978, esp. pp. 61-88; K.-F. POHLMANN, Ezechielstudien. Zur
Redaktionsgeschichte des Buches und zur Frage nach den ltesten Texten (BZAW, 202),
Berlin - New York, de Gruyter, 1992, pp. 174-203; see also L. BOADT, Rhetorical Strat
egies in Ezekiel's Oracles of Judgment, in J. LUST (ed.), Ezekiel and His Book (BETL,
74), Leuven, University Press - Peeters, 1986, pp. 193-195; T. KRGER, Geschichts
konzepte im Ezechielbuch (BZAW, 180), Berlin - New York, de Gruyter, 1989, and the
major commentaries by G. A. COOKE, A Critical and Exegetical Commentary on the Book
of Ezekiel (ICC), Edinburgh, Clark, 1936; W. ZIMMEREI, Ezechiel (BKAT, 13/1),
Neukirchen-Vluyn, Neukirchener, 1969; M. GREENBERG, Ezekiel 1-20. A New Transla
tion with Introduction and Commentary (The Anchor Bible, 22), New York, Doubleday,
1983; W.H. BROWNLEE, Ezekiel 1-19 (Word Biblical Commentary, 28), Dallas, TX,
Word Books, 1986; and the already mentioned entirely new edition by L . C Allen.
3. For the parallels in vv. 23-24 see BOADT, Rhetorical Strategies (n. 2), pp. 193-194.
The following comparison between v. 22 and 3-4 overlooks the words T i n n 1 in v. 22
(partly asterisked by ' in ms 86, marked here by three dots). They disturb the parallel
ism and have no equivalent in the l.xx. This may imply that they were not present in the
original text. See HOSSFELD, Untersuchungen (. 2), p. 72, and our discussion of the
Greek version of v. 22 in the present article.
4. See ALLEN, Ezekiel 1-19 (n. 2). Zimmerli prefers to contrast free divine interven
tion and human activity.
5. Cf. Isa 53,2 "(the suffering servant) grew up like a young plant (pJV)".
shoot is "plucked off" () rather than "broken off". The verb does
6
not imply violence .
The comments in v. 12 are a reference to the king and the officials or
nobility of Israel's population in the "tree-top" of v. 3. V. 22 only fo
cuses on one part of this top. One tender shoot is I taken. This specifica
tion most likely refers to one person: a new king. It favours an indi
vidual messianic interpretation.
1
VI ? M S I N bv "as vbTvm v. 22t>
pK-^K intra*! v. 4a
n e rwsi *\ya mm ^ bvmr DIIQ inn v. 23a
1
n s mwb"\ ni ? nVinp *cn D ^ - V N ai mtzrVx v. 8
I H K PIK ? 1
1
v. 23a
1
r m IDJ ? nrnV v. 8

The correspondence between the end of v. 22 and v. 4a is less literal.

The differences prevail. According to v. 22 nobody will be carried away.
In v. 22b and in the first part of v. 23 the text immediately moves to the
notion of "planting". The author finds his inspiration in v. 8. Again the
contrasts are clearly marked. The shoot is to be planted on a "high
mountain" in Jerusalem where it shall produce fruit, not in a valley in
Babylon where it might produce fruit. It will become a noble cedar, it
will not be turned into a vine. No eagle will dominate it. Instead, it will
shelter birds of all kinds.

ruDtwi vnvbi bxn 3 Va -nos Va rnnn nam v. 23b

In the second part of v. 23 the idea of an individual Messiah appears

to be relegated to the background. The imagery is derived from the an
cient myth of the cosmic tree and may be inspired by ch. 31,6-7 where it
is applied to the king of Egypt and his kingdom with more negative con
notations. The motive presents the living world as an enormous tree with
its roots in the subterranean deep and its top in the clouds, a shelter for
7
every living being .

6. See H. SIMIAN-YOFRE, EZ 17,1-10 como enigma y parabola, in Biblica 65 (1984)

27-43.
7. On the imagery of the cosmic tree see LANG, Kein Aufstand (. 2), pp. 61-88. In
Dan 4,7-9 (RSV 4,10-12) Nebuchadnezzar has a dream in which he is identified with
such a world-tree where the birds are nestling. He is afraid, not because he is identified
with the tree, but because the tree is to be cut off. The community of Qumran sees its
future as a tree that spreads all over the world with its top reaching to the heavens ( 1 QH
14(=6),15-16). Jesus and the early Christian church compare the kingdom of God to a
mustard seed that grows up, so that the birds of the air make their nests in its shade (Mk
4,30-32; [Mt 13,32; Lk 13,19]; cf. Ps 103(104),12; Ezek 17,23; 31,6; Dan 4,9).
 v. 24aa
v. 24a
^Dwn mm nam n^Dt^n 21,31

In v. 24 a new actor enters the scene: the nations featuring as "all the
trees of the field". They have to recognise that the Lord has been at
work. Without the image of the tree the chiastic pair of words describing
the Lord's interventions recurs in 21,31. The terms of a second pair (v.
24b) partly recall the first part of the chapter: W 17,9.10. The perfect
tenses denote actions in the past. The previous interventions of the Lord
in the history of the dynasty prove that He can intervene in a similar way
in the future.
Conclusion. It has not been our intention to give a detailed study of
the Hebrew text. Our aim was to highlight some characteristics of its
vocabulary, style and content, which are important for a comparison
with the Greek version. The vocabulary and style at the beginning of
section A ' are clearly conceived as parallel with that of the first part of
section A . With the exception of a few significant differences, the sen
tences of vv. 3b-4aa are simply repeated in the first half of v. 22. The
differences are relevant on the level of content. Not only do they bring
to the fore the role of the Lord, they also emphasise the role of an indi
vidual Messiah. The further parts of the section may have a more collec
tive bias. The imagery of the cosmic tree focuses on the eschatological
kingdom rather than on an individual Messiah.

II. A COMPARISON WITH THE G R E E K T E X T

1. General Observations

In the following English version of the Greek text in the critical edi
tion of Ziegler, the differences with the MT and the "pluses" are itali
cised, whereas the "minuses" are signaled by square brackets. When
8
Ziegler published his edition of the Septuagint version of Ezekiel , the
relevant parts of the early and trustworthy papyrus 967 (henceforth
p967) were not I yet available. Given that some features of the papyrus
are important for our endeavour we add its translation immediately after
that of the commonly accepted text.

8. Ezechiel (Septuaginta. Vetus Testamentum Graecum Auctoritate Societatis Littera-

rum Gottingensis editum, 16/1), Gttingen, Vandenhoeck & Ruprecht, 1952. The second
edition published in 1977 has a "Nachtrag" by Detlev Fraenkel in which the variants of
the papyrus are collated but not incorporated into the main text.
Translation of Ziegler's edition
9
17,22 Therefore thus says the Lord [ ] : "And I myself will take from the
10 12
choice (branches) of the cedar, [ ^ ] from the top; their hearts [ ] 1 will
1 1

13
pluck off, and I myself will plant (them) upon a high mountain; I
14
23 and / will hang him on the mountain height of Israel, and I will plant
(him), and he shall bring forth blossom and bear fruit, and become a great
15
cedar; and under it will rest all kinds of beasts ; under its shade [ ] birds
16 11
of every sort will rest, -f and its branches shall be restored .
24 And all the trees of the field shall know that I the Lord bring low the
high tree, and make high the low tree, dry up the green tree, and make the
dry tree flourish. I the Lord have spoken, and I will do (it)".

Translation of p967
17,22 Therefore thus says the Lord [ ]: "And I myself will take from the
choice (branches) of the cedar, [ ] from the top; their hearts [ ] I will pluck
18
off, and I myself will plant (them) upon a high and hanging ( ? ) moun-
tain;

9. On the original character of the double name in the Hebrew text and its Greek ren-
ditions see J. LUST, "Mon Seigneur Jahweh" dans le texte hbreu d'Ezchiel, in ETL 44
(1968) 482-488. A more recent defense of similar positions and a status quaestionis can
be found in L.J. MCGREGOR, The Greek Text of Ezekiel. An Examination of Its Homoge-
neity (SBL SCS, 18), Atlanta, GA, Scholars, 1985, pp. 557-574.
10. 967 and most mss] 26. The MT has m o s tree
top.
11. Jerome has an asterisk &) in v. 22 after ("from the top") signalling
that the MT has a "plus": r m p r tfmo Tinn which he translates as follows: "et dabo de
capite ramorum eius" taking his inspiration from (Theodotion). The same Theodotionic
lxl
reading is mentioned in ms 86 and in Q . According to ms 86, ' put the asterisk be
fore .
12. The MT has a plus: p i a tender one.
13. Here the MT may seem to have a "plus" Vl^m and lofty. The LXX appears to have
read it as a verb, and I will hang him, and to have connected it with the next sentence.
Contrast with p967. See below.
14. is the equivalent of Vr^m. See note 13 and the comments
below.
15. Note that the modern publishers of the Greek text of Ezekiel have (see
both Rahlfs and Ziegler) instead of (manuscript B, p967, and many other wit
nesses among whom the Vetus Latino). The "beasts" are also present in Nebuchad
nezzar's dream described in Dan 4 ( both in Th and in LXX). See also Ezek 31,6.
This may have influenced the scribes as well as the publishers of the Greek text of
Ezekiel. The allusion to the Ezekiel text in the New Testament mentions birds only.
16. Jerome has an obelus (-r) in v. 23, towards the end, after the second
signalling that here the MT has a "minus". In his view the MT has no equivalent for LXX
"and its branches shall be restored". Cf.
note 17.
17. The end of the verse, marked by an obelus in Jerome's commentary, is not a pure
"plus" in the Greek, is a rendition of r n r V t , and
can be understood as a double translation of mDtfn read as niairn parsed as a
form of 3 W or aur, two verbs that are rendered by the Greek verb in question in other
passages.
18. For a discussion of this translation see section 3, p. 121.
 19
23 on the mountain height of Israel I will plant (them), and they shall take
blossom and bear fruit, and become a great cedar; and under it will rest all
kinds of birds, and under its shade [ ] winged creatures of every sort will
rest, and its branches shall he restored.
24 And all the trees of the field shall know that I the Lord bring low the
high tree, and make high the low tree, dry up the green tree, and make the
dry tree flourish. I the Lord have spoken, and I will do (it)".

In general the Greek version, both in Ziegler's edition and in p967, is

rather literal. As a rule it renders each word, and each part thereof, fol
lowing the order of the Hebrew. Symptomatic for this literalness is the
conjunction rendering the -1 prefixed to the first word of the direct
speech after the messenger formula in v. 22. On the other hand, there are
remarkable differences. The MT has several pluses. From the point of
view of content, the most important of these occur in v. 22 and are to be
studied in the light of the parallel passage in 17,3-4. The pluses in the
LXX are less significant. The initial (therefore) at the opening mes
senger formula strengthens the link with the foregoing passage. A plus
of a different kind occurs I at the end of v. 23. It is probably caused by a
20
double translation of mown, the final verb of the verse .
Among the other differences the most significant seems to be of an
exegetical nature. We refer to the end of v. 22 or the beginning of v. 23
where the LXX, according to almost all manuscripts and editions, reads
1
And I will hang him ( ) for the MT VI ?. The main
particularities of p967 are its literal rendition of Vr?m, and in the wake
thereof, the plural form of the verb () in v. 23,
where the other manuscripts have the singular form of a different verb:
( ) . Before we focus on these phenomena we have to
draw special attention to the Greek translation of v. 22 in comparison
with vv. 3-4.

19. In his edition of the papyrus Jahn reads

[ ]
[)
The hypothetic conjunction at the end of the line before brings the
papyrus in line with the LXX, against the MT. Given the close relation of the papyrus with
the Hebrew we prefer to read:
[|
[)
The dots at the top of the line usually correspond to the semi-colon. It is impossible to
say whether these marks were inserted by the scribe at the time of writing or by a later
hand. Apparently the owner or owners of the manuscript, perhaps not too familiar with
Greek, marked their favorite passages by a system of dots so that words or phrases might
be divided with less difficulty when read aloud; see A.C. JOHNSON - H.S. GF.HMAN - E.H.
KASE, The John H. Scheide Biblical Papyri. 1 : Ezekiel (Princeton University Studies in
Papyrology, 3), Princeton, NJ, University Press, 1938, pp. 18-19.
20. See notes 16 and 17.
2. A Comparison between Verses 3-4 and 22

We noted that the Hebrew vocabulary in the first part of v. 22 is al

most identical with that of vv. 3-4. The same applies to the Greek in
v. 22 in as far as the parallel with v. 3 goes, but not in as far as v. 4 is
concerned. The following aligned parallel version of v. 22 and the corre
sponding parts of vv. 3-4 may illustrate this. The third column gives the
lexical forms of the Hebrew words, which are the same in both passages.

17,22a 17,3
npV
mas

17,22ba 17,4
tfm
mpr
I
21
Both in v. 22 and in v. 3 the Greek employs (choice
[branch]) as a rather free translation of m S (tree-top). The Hebrew
word in question occurs exclusively in Ezekiel: 17,3.22 and 31,3.10.14.
In chapter 31 the translation () is more literal.
The differences occur in v. 4 only: BNO is rendered by in v. 4
and by () in v. 22. is frequently used as translation
for when this Hebrew word denotes a top, mostly of a mountain
,xx
(Ezek 43,12), but also of a tree (Dan 4,9). With the exception of Ezek
17,4 or any other form of ) is absent in Ezekiel. Else
where it is used as an equivalent for TOI when referring to the top of a
mountain (see, for example, Isa 2,2).
The equivalent of vmpr in v. 22 is , but in v. 4 TTVipT
is rendered by , without the personal pronoun. The
term softness, tenderness, tender shoot) is rare in the Old
Testament. Apart from Deut 28,56, where it renders *p, it is to be found
in Ezek 17,4 and 9 only. In the latter instance it has no direct equivalent
in Hebrew. in v. 22 may be a corruption of , the accu
sative plural of . denotes the quivering spray at the end of
a branch. In non-biblical texts it is most often used in references to
young branches, especially of the fig-tree, and to the waving of these
branches ( to wave, to brandish, to shake). This is a good ren-
21. The copyists do not always seem to have paid attention to the similarity of the
vocabulary: in v. 22 and 26 have and in v. 3 A and the mss belonging to the
same family have .
dition of p a r . A copyist may have confused with the
genitive or accusative of which is an alternative spelling of
22
heart . I
After the literal translation of v. 22a, the Septuagint, best represented
by and p967, lacks an equivalent for the MT 31 (the lofty one,
and I will set [it]). None of the two words occurs in the parallel sections
23
of vv. 3 - 4 . They spoil the chiastic order. A similar remark applies to
the absence of an equivalent in the Greek for "p a tender one, a tender
shoot, immediately after r m p r . The implications of this absence are
important. The result is that, in the Septuagint, the emphasis is no longer
on one individual tender shoot. The object of the plucking off and of the
following verbs is no longer an individual but a collective entity signi
fied by the substantive or .
Towards the end of this comparison something should be said about
the priority of the Septuagint. We noted that only in 22a the vocabulary
of the Greek text follows the Hebrew in its imitation of its model in v. 3-
4. In 22ba we found a different situation. Two remarkable phenomena
distinguish it from the MT. On the one hand the LXX has no equivalent
for the MT'S two pluses that disturb the parallelism with vv. 3-4. It prob
ably preserved a more original version, which wanted to draw the read
er's attention to the connection of v. 22 with the initial parable. On the
other hand, the translator of v. 22 seems to have been less careful in his
lexical choices. In contrast with the MT he does not copy the vocabulary
of v. 4. This implies that he can hardly have been the one who intended
to enforce the parallelism between v. 22 and vv. 3-4. His translation was
probably based on a pre-Masoretic Hebrew text in which the imitation of
vv. 3-4 was more clearly marked by its vocabulary and style and in
which the pluses of MT were not yet attested. I
Finally it should be noted that, together with manuscript B, p967 is
the best witness to the pre-Hexaplaric Septuagint. It has none of the
Hexaplaric additions which try to bring the Greek text into harmony
with the MT.

2 2 . Hearts are usually not plucked off. The same applies to heartwood (or pith), which
is proposed as an alternative translation by ALLEN, Ezekiel 1-19 (n. 2 ) , p. 2 5 3 . In his view
it is a misplaced gloss on m a s which leaves r m p r untranslated. The references to ' in
17,3 and 3 1 , 1 4 are interesting but perhaps not entirely to the point. The term
used there renders m a x and not pir. For the translation of piv in ' one should look into
the margin of ms 8 6 at Ezek 17,3 and 2 2 and see that there is the equivalent.
2 3 . ALLEN, Ezekiel 1-19 (n. 2 ) , p. 2 5 3 suggests that the absence of an equivalent for
the adjective may be due to an omission by the LXX: "The argument that no adjec
tive occurs in v. 3 is not compelling: poetry is typically more succinct than prose".
Allen's argumentation seems to presume that vv. 2 2 - 2 4 are prose, which is by no means
evident, see GREENBERG, Ezekiel 1-20 (n. 2 ) , p. 3 1 9 : "The passage is again poetic".
3. The Main Difference

The main difference between the LXX and the MT is to be found at the
end of v. 22 or at the beginning of v. 23. At the end of v. 22, where the
L
Hebrew reads an adjective ( ?'hT\ lofty) qualifying a mountain, the Greek
has a verb ( / will hang) which it connects with the beginning
of v. 23. Moreover, the LXX adds an object to this verb:
(/ will hang him). Hebrew VV?n is a hapax, and is usually understood as
a derivation of "high". The evidence in almost all the Greek manu
scripts suggests that the translator read it as a form of the verb ^ "to
hang". It is not easy to see, however, how VvVn could have originated as
a form of nVn. It is even more difficult to accept that a translator could
have read or misread VrVn as a first person singular form. He may have
parsed it as a participle. A quick search in the computer readable parallel
aligned text of the Greek and Hebrew Bible reveals that in the Septua
gint, first person singular verbs in the future may occasionally corre
24
spond to a Hebrew participle . Nevertheless, even when we suppose
that in 17,22 the translator read a Hebrew participle, this still leaves the
25
object unaccounted for .
The ancient p967 offers an interesting alternative which probably re
flects the more original Greek text. It has the I adjective in
stead of the conjugated form , and has no trace of the pronoun
. is an attempt towards a rendition of the unusual
Hebrew adjective VrVn interpreted as a derivative of the root nbn. The
same Greek word is used in Judg 6,2 as a translation of another rare He
brew term: *71 a place difficult to approach, a fortress. In Ezek 17,22
26
the translator may have had in mind a high hanging cliff .
The verbal form combined with the personal pronoun,
found in all the other manuscripts, is probably due to inner Greek cor
ruption, influenced by Christian thoughts about the Messiah hanging on

24. The parallel aligned text of the Greek and Hebrew Bible was developed by .
as part of the Computer Assisted Tools for Septuagint Studies (CATSS). In Ezekiel rel
evant cases can be found in 25,16 for Hll, and 34,17 for
BE.
25. A verbal reconstruction of the Hebrew underlying would
probably read as follows: 1 nbm. The immediate context suggests that the original
translator did not feel free to add an explicit object where the Hebrew leaves it implicit:
see, for example, the verbs in v. 22 where the object remains
implicit. The immediate context invites the reader to see as the implicit object of
which hardly corresponds to the pronoun .
26. The copyist of p967 does not seem to have connected with the pre
ceding . The dot on top of the line, immediately before , seems to invite
the reader to understand the adjective as the beginning of a new sentence. The dots of the
papyrus may, however, have been inserted by a later hand: see note 18.
the cross at the mountain of Golgotha. The original version does not
seem to have favoured such thoughts. In comparison with the MT it ap
pears to have less elements that might have inspired an individual
messianic expectation. In v. 22 it has no equivalent for the MT where the
latter announces that the Lord will pluck off an individual twig, a tender
one ("p). The LXX seems to interpret v m p r as the object of the verb
and understands its third person singular suffix as referring to a collecti
vity: , 'their' hearts I will pluck off, or, if one
accepts our suggested correction, , the quiver
ing tops of 'their' branches I will pluck off. At the beginning of v. 23 the
reference is again to a collectivity, at least if one accepts p967 as a wit
ness to the original text. Where the other manuscripts and the critical
editions have the singular form , p967 has the plural -
[]. In p967 the subject of the verb is the collective entity of the ones
plucked off by the Lord and planted on a high mountain in Israel. They
shall "take" bud and bear fruit. This bud will become a mighty cedar in
27
which the birds will find shelter . We noted that this mighty cedar most
likely symbolises I Israel as a future powerful nation. The singular ()
read in the other manuscripts, corresponds more directly to the
MT W(I) . It is probably due to a recensional reworking, adapting the
translation to the MT with its "pluses". Due to these "pluses" the subject
is no longer a plurality but the individual "tender one (*p)". The revi-
sion may have replaced the verb by in order to bring
it closer to the translation of the parallel expression in 17,8 where
is used.
c
The Old Latin (La ) follows the main group of the Septuagint manu
scripts, rendering by suspendam ilium. The Vulgar text
follows the MT. One does not see on which grounds Levey decides that
the Vulgar text is the only one of the earlier versions that can be quali
28
fied as messianic . In as far as the expectation of an individual Messiah

27. The masculine or neuter personal pronouns in v. 23b may seem to create a prob
lem. They do not correspond to the feminine gender of the . The difficulty disap
pears when one observes that the use of the masculine or neuter gender is due to the meta-
phoric language used in this passage. The tree stands for the king and his nation. The per
sonal pronouns directly refer to the symbolised entity. A comparison with 31,3-9 con
firms this. There Assyria (and its king) is compared to a mighty cypress or .
Here also the personal pronouns do not seem to be in agreement with the feminine gender
of the tree but rather with the gender of the symbolised.
28. S.H. LEVEY, The Targum of Ezekiel. Translated, with a Critical Introduction, Ap
paratus, and Notes (The Aramaic Bible, 13), Edinburgh, Clark; Wilmington, DE, Gla
zier, 1987, p. 57. For a critical edition of the Vulgata, see Liber Hiezechielis ex inter-
pretatione Sancti Hieronymi (Biblia Sacra iuxta latinam vulgatam versionem, 15), Rome,
Typis polyglottis vaticanis, 1978.
is concerned the contrary seems to be true. Translating the first part of
v. 23 by et plantabo Mud, using the neutral personal pronoun, it does not
favour an individual messianic interpretation.

III. EARLY INTERPRETATIONS

1. The Targum
22. Thus says the Lord God: "I myself will bring near a child from the
kingdom of the house of David which is likened to the lofty cedar, and I
will establish him among his children's children; I will anoint and estab
lish him by my Memra on a high and exalted mountain. 23. On the holy
mountain of Israel I will establish him, and he shall gather together ar
mies and build I fortresses and become a mighty king; and all the right
eous shall rely on him, and all the humble shall dwell in the shade of his
kingdom. 24. And all the kings of the nations shall know that I the Lord
have humbled the kingdom which was mighty and have made mighty the
kingdom which was weak. I have humbled the kingdom of the nations
which was mighty as a green tree, and have made mighty the kingdom of
the House of Israel, which had been weak as a dried-up tree. I the Lord,
have decreed it by my Memra and I will fulfill it". (Transi. Levey, The
19
Bible in Aramaic ).

As usual the Targum replaces the symbols with the symbolised. It of

fers an individualising interpretation. According to Levey, the Targum
of Ezekiel avoids the usual targumic title Messiah and is exegetically
non-messianic. He seems to overlook the fact that in the Targum the
lofty cedar represents the Davidic line. The oracle announces the inau
guration of a new and ideal Davidic king. Although the specific term is
30
not used the new king is clearly presented as a royal Messiah .

2. The New Testament and the Early Church Fathers

Ezekiel is rarely cited in the New Testament. The only more or less
explicit quotation is in Mk 4,32 and parallels. The passage compares the
kingdom of God with a mustard seed. When it grows up "the birds of
the air can make nests in its shade". No reference is made to the Mes
siah or to a possible individual royal interpretation. The text focuses on
the kingdom, not on the Messiah.
Ezekiel is not among the favourite Old Testament books of the early
Fathers either. No references can be found to Ezek 17,22-24 in the writ
ings of the Fathers of the first centuries of Christianity. The earliest pre-

29. LEVEY, The Targum of Ezekiel (n. 28), p. 57.

30. The early rabbinic sources are silent concerning these verses.
 31
served commentary on Ezekiel is that of Theodoretus . I He follows the
Lucianic recension. With that recension, and with most of the manu
scripts of the LXX, he reads . In his comments he
offers an individual messianic interpretation. He rejects the views of the
Jews who identify the shoot taken from the cedar with Zerubbabel or the
Maccabees. He decidedly applies the imagery to the crucified Christ.
This is clear where he notes that: "the high mountain is Golgotha". At
the same time he gives a collective interpretation of the passage, refer
ring to the Church.
32
Jerome follows the suggestion of the New Testament and identifies
the cedar with the Church. Without reference to the Greek translation
and its expression (which he translates by et
suspendam Mud), he adds that he is aware of a christological interpreta
tion: "Some find in the humiliation of the high tree and the elevation of
the low tree a reference to the passion of Christ the Saviour". In this
context he refers to Phil 2,6-7: '"who, though he was in the form of
God, did not count equality with God a thing to be grasped, but emptied
himself, taking the form of a servant' and after the resurrection the same
wood was exalted...". I

33
3. The Anthologie'S

The mainstream Septuagint text may have been influenced by the so-
called anthologies, florilegia, or testimonies. In the intertestamentary pe
riod, several Old Testament texts were grouped thematically. Witnesses

31. J.L. SCHULZE, Theodoren opera omnia (PG, 81), Paris, J.-P. Migne, 1859, pp. 967-
972. Some parts of Origen's commentary are also preserved: see Selecta in Ezechielem,
in C. and C.V. DELARUE, Origenis opera omnia (PG, 13), Paris, J.-P. Migne, 1862. In
agreement with his version of the Septuagint he reads
13, 813. His comment is on the mons excelsus est cognitio veritatis,
Christus videlicet.
32. S. Hieronymi Preshyteri Commentariorum in Hiezechielem Lihri xiv (Corpus
Christianorum Series Latina, S75), Tumhout, Brepols, 1964, p. 224.
33. See J.M. ALLEGRO, Further Messianic References in Qumran Literature, in JBL 75
(1956) 174-187 and Fragments of a Qumran Scroll of Eschatological Midrsm, in JBL 11
(1958) 350-354; P. PRIGENT, Quelques testimonia messianiques. Leur histoire littraire de
Qoumrn aux Pres de l'glise, in TZ 15 (1959) 419-430; ID., Les testimonia dans le
christianisme primitif. L'ptre de Barnabe I-XIV et ses sources (tudes Bibliques), Paris,
Gabalda, 1961 ; ID., Justin et l'Ancien Testament (tudes Bibliques), Paris, Gabalda, 1964;
J. DE WAARD, A Comparative Study of the Old Testament Text in the Dead Sea Scrolls and
in the New Testament (Studies on the Texts of the Desert of Judah, 4), Leiden, Brill, 1966;
J. DANILOU, Etudes d'exgse judo-chrtienne. (Les testimonia) (Thologie historique,
5). Paris, Beauchesne, 1966; G. DORIVAL - M . HARL - O. MUNNICH, La Bible grecque des
Septante. Du judasme au christianisme ancien (Initiations au christianisme ancien), Paris,
Cerf, 1988. pp. 285-287; . , The Nature and Background of Harmonizations in Bibli
cal Manuscripts, in JSOT 31 ( 1985) 3-29.
 34
to these collections can be found among the discoveries at Qumran .
The thematic unity of these anthologies is not always equally clear. The
reason why texts were selected and brought together in a florilegium is a
topic that needs further research. Also, further study should be done con
cerning the distinction between collections of literally quoted texts and
selections of free quotations interconnected with interpretations.
According to some scholars similar anthologies were made in the Chris
tian communities, based on the Greek versions. They were not necessarily
identical with their Hebrew models. Not only did the quotations repeatedly
diverge from the text found in the MT or in the LXX, the themes around
which they were collected were also often different. One of the favourite
topics in the writings of the early Church I was the passion of Christ and its
predictions. In this context J. Danilou explored the hypothesis of the ex
istence of a collection of texts brought together around the words "wood,
35
tree" (), and "hanging" () . We do not intend at this
juncture to endeavour to answer the question whether or not he succeeded
in proving the existence of such Christian anthologies. Our point is that he
rightly drew attention to the fact that the Fathers seem to have associated
several biblical texts with each other around the terms and
. For the keyword the core passages appear to have
been Jer 11,19; Ps 95(96),10; and 1,3, and for Deut 28,66. In
these collections of quotations, biblical texts were conflated, abbreviated,
insertions and adaptations were made, in order to bring to the fore the
"real" meaning which, according to Christians, had to refer to Christ.
Some of the adaptations are rather startling in the eyes of the contem
porary biblical scholar. A well known case is that of Ps 95(96), 10
(The Lord reigns from the wood).
None of the preserved ancient Greek biblical manuscripts have the word
in the said verse. Nevertheless, the Fathers, Justin at the head,
were convinced that it was part of the original text and accused the Jews
36
of falsification when they denied it . For our present investigation the

34. The clearest example of a collection of thematically organised and literally quoted
texts is perhaps: 4QTest (= 4Q175): Deut 5,28-29; 18,18-19; Num 24,15-17; Deut 33,8-
11 (eschatology). Collections of texts with commentary can be found in: 4QFlor (=
4Q174): 2 Sam 7,10-11; {Exod 15,17f}; 2 Sam 7,11-14; Amos 9,11; Ps 1,1; Isa 8,11;
Ezek 37,23(or 44,10?); P s 2 , l ; Dan 12,10(or 20?); 11,32; Deut 33,8-12.19-21 ; See also
4Q176-186. 4Q158 is a biblical paraphrase on Gen 32,25-30; Exod 4,27-28; 3,12; Gen
24,4-6; Exod 19,17-23; 20,19-22; Deut 5,29; 18,18-20; Exod 20,12.16.17, Deut 5,30-
31; Exod 20,22-26; 21,1.3.4.6.8.10; 21,15-16...37; 22,1-11.13; 30,32.34; 4Q364-367.
35. See DANILOU, tudes d'exgse judo-chrtienne (. 33), pp. 53-75.
36. Dialogus cum Tryphone 53,1, see, e.g.. G. ARCHAMBAULT, Justin. Dialogue avec
Tryphon. Texte grec, traduction franaise, introduction, notes et index, Tome 1 (Textes et
documents), Paris, Alphonse Picard et fils, 1909, p. 351.
fate of Deut 28,66 may be more directly relevant. The NRSV renders it
as follows: "Your life shall hang (D^N^n ) in doubt before
you; night and day you shall be in dread". In Deuteronomy the verse is
part of the curses and punishments which Israel may expect when it ne
glects the Law (28,15-68). The meaning seems to be that Israel was to
be in continuous doubt, not knowing if its life would be spared. The first
Church Father to apply this text to the "hanging" of Christ on the wood
of the cross was Melito of Sardes in I the second half of the second cen
37
tury . Many others followed his lead. The first to add the expression
"onto the wood" into the text seems to have been Tertullian, or maybe
Justin. Tertullian reads: "Your life shall hang on the wood (in ligno)
38
before your e y e s " .
The insert of the term "wood" into Deut 28,66 may have been in
spired by Deut 21,23 and its application to the passion of Christ in Gal
3,12. Deut 21,22 deals with the public exposure of a criminal after his
execution. The dead body was 'hung on a tree'. Both in 28,66 and 21,22
the verb is used. This verb obviously formed the link be
39
tween the two texts .
Something similar may have happened to Ezek 17,22. The Septuagint
version of this Ezekiel text is probably influenced by Christian thinking.
40
Like Deut 21,22 it deals with a "tree" . This tree, with somebody hang
ing on it, is planted on a high mountain in Jerusalem. In a Christian con
text the whole configuration makes one think of Golgotha. It is slightly
puzzling then that the early Fathers do not seem to take a special interest
in this passage. The probable reason is that this reading originated at a
late stage of the development of the text. The early Fathers were not
aware of it. Jerome knew it, but under his influence the Old Greek and
its daughter version the Vetus Latina were relegated to the background
and replaced by the Vulgata that was more directly in line with the MT.

37. For an edition of the text see: O. PERLER, Mliton de Sardes. Sur la Pque et frag-
ments. Introduction, texte critique, traduction et notes (Sources chrtiennes, 123), Paris,
Cerf, 1966, pp. 94-95 (nrs 444-445). For the references see DANIFLOU, tudes d'exgse
judo-chrtienne (n. 33), pp. 53ff; J . W . WEVERS, Deuteronomium (Septuaginta. Vetus
Testamentum Graecum Auctoritate Societatis Litterarum Gottingensis editum, 3/2),
Gttingen, Vandenhoeck & Ruprecht, 1977, p. 314.
38. Adversus Judaeos 11,9. Justin may have quoted the text in a part of his work that
is now lacking. See PRIGENT, Justin et l'Ancien Testament (n. 33), pp. 189-194.
DANILOU, tudes d'exgse judo-chrtienne (n. 33), p. 68 lists seven more Fathers who
quoted the addition: Commodianus, Hilarius, Asterios, Chromacius, Pseudo-Athanasius,
Faustus, Augustine.
39. Philo already quoted both passages in one and the same context: De Posteritate
Caini 24. The connection may have existed in Jewish circles before the Christian era.
40. In v. 22 it is called a "cedar" (, but in v. 24 it is simply called a "tree"
().
 CONCLUSIONS

1. The Old Greek text of Ezek 17,22-24 is best represented by p967.

Together with manuscript it preserved a pre-Hexaplaric text. Unlike
it does not have the first person singular verb form / shall
hang where the Hebrew has the adjective Vl^D high, lofty. It reads the
adjective which is a perfect rendition of the Hebrew.
2. The Old Greek is less open to an individual messianic interpreta
tion than the MT. Where the imagery of the MT speaks about one indi
vidual tender shoot (~p) the Old Greek has no direct equivalent. The
translator clearly has a plurality in mind ( or , -
).
3. The reading in the majority of the manuscripts is
probably due to a Christian reworking of the text. It fits into a series of
quotations used by the Fathers who applied these texts to the death of
Christ "hanging" on the "wood" of the cross.
H . REVENTLOW (ed.), Theologische Probleme der Septuaginta, 1997, pp. 26-45

SEPTUAGINT A N D MESSIANISM, WITH SPECIAL EMPHASIS

ON THE PENTATEUCH

1
I. GENERAL INTRODUCTION

1. The Septuagint, the Bible of the Christians?

In the first centuries of its existence, the doctrine of the Christian

church was almost exclusively based on the Septuagint. They identified
this translation with the Bible. Most of the Christians in that period did
not understand Hebrew which means that they could not read the origi-

1. General bibliography: S.P. BROCK - C T . FRISCH - S. JELLICOE, A Classified Bibli

ography of the Septuagint, Leiden, Brill, 1973; C. DOGNIEZ, Bibliography of the Septua
gint -Bibliographie de la Septante (1970-1993), Leiden, Brill, 1995; Bulletin of the
International Organisation for Septuagint and Cognate Studies. General introductions:
H.B. SWETE, An Introduction to the Old Testament in Greek, Cambridge, University
Press, 1900; S. JELLICOE, The Septuagint and Modern Study, Oxford, Clarendon, 1968;
S.P. BROCK, The Phenomenon of the Septuagint, in Oudtestamentische Studien 17 (1972)
11-36; . - R. KRAFT, Septuagint, in IDBS (1976) 807-815; N. FERNANDEZ MARCOS,
Introduction a las versiones griegas de la Biblia (Textos y estudios Cardenal Cisneros,
23), Madrid, CSIC, 1979; . , The Text-Critical Use of the Septuagint in Biblical
Research (Jerusalem Biblical Studies, 3), Jerusalem, Simor, 1981; R. HANHART, Zum
gegenwrtigen Stand der Septuagintaforschung, in A. PIETERSMA - C. Cox (eds.). De
Septuaginta. Studies in Honour of John William Wevers on His Sixty-Fifth Birthday,
Mississauga, Ont., Benben, 1984, pp. 3-18; A. PIETERSMA, Septuagint Research. A Plea
for a Return to Basic Issues, in VT 35 (1985) 296-311; J.W. WEVERS, An Apologia for
Septuagint Studies, in Bulletin IOSCS 18 (1985) 16-38; P.-M. BOGAERT, Les tudes sur la
Septante, in RTL 16 (1985) 174-200; . , Die Griechischen Bibelbersetzungen, in
ANRW 11.20.1 (1987) 120-189; ID., The Septuagint, in M.J. MULDER (ed.), Mikra: Text.
Translation, Reading and Interpretation of the Hebrew Bible in Ancient Judaism and
Early Christianity. Assen, Van Gorcum; Philadelphia, PA, Fortress, 1988, pp. 161-188;
G. DORIVAL - M. HARL - O. MUNNICH, La Bible grecque des Septante. Du judasme
hellnistique au christianisme ancien (Initiations au christianisme ancien), Paris, Cerf,
1988; S. OLOESSON, The LXX Version: A Guide to the Translation Technique of the
Septuagint (Coniectanea Biblica. Old Testament Series, 30), Stockholm, Almqvist och
Wiksell, 1990; M. HARL, La Langue de Japhet. Quinze tudes sur la Septante et le grec
des chrtiens, Paris, Cerf, 1992; A. AEJMELAEUS, On the Trail of the Septuagint Transla-
tors. Collected Essays, Kampen, Kok, 1993; P.-M. BOGAERT, Septante et versions
grecques, in DBS 68 (1993) 536-692; M. HFNGEL - A.M. SCHWEMER (eds.), Die
Septuaginta zwischen Judentum und Christentum (WUNT, 72), Tbingen, Mohr, 1994;
M. CIMOSA, Guida alio Studio della Bibbia Greta (LXX). Storia - Lingua - Testi, Rome,
Societ Biblica Britannica & Forestiera, 1995.
nal Hebrew text. The first Latin translations (Vetus Latino) were also
based on the Greek, not on the Hebrew.
As far as we know, the church inherited its confidence in the Greek
translation from the Hellenistic synagogue. After the first century when
a distrust of the Septuagint sprang up among the Jews, the Christians
clung to the Greek version with growing devotion. It is not easy to find
out whether the distrust was inspired first I of all by the fact that the
translation was not entirely literal, or by the fact that it was used by the
Christians. The different appreciation of the Septuagint certainly played
an important role in the disputes between Jews and Christians. This can
2
be exemplified with the writings of Justin . In his disputes with the Jew
Trypho, Justin argues on the basis of the Septuagint. Trypho's answers
refer to the Hebrew text or to more literal Greek translations. Justin ac-
3
cuses him of falsification .
This situation came to an end with Jerome. Towards the end of the
fourth century, he produced a Latin translation based on the Hebrew : the
so called Vulgar text or Vulgatus. According to him, God's voice was to
4
be heard in these scriptures based on the Hebrew, and only in these .
They were to be the "canon". This Latin version was accepted by the
council of Trent as the official Bible of the Church. It should be noted
that the views of the protagonists of the hebraica Veritas did not prevail
in their entirety. Indeed, the Church also adopted in its canonical scrip-
tures those books which the Septuagint contained in addition to those of
5
the Hebrew Bible . The additions where called the deutero-canonical
writings. This implied dissent with respect to Protestant Churches that
clung to the Hebrew canon.

2. A handy edition is that of G. ARCHAMBAULT, Justin. Dialogue avec Tryphon. Texte

grec, traduction franaise, introduction, notes et index (Textes et documents), Paris,
Alphonse Picard, 1909. On Justin's use of the Septuagint, see P. PRIGENT, Justin et l'An-
cien Testament (tudes Bibliques), Paris, Gabalda, 1964. On the role of the Septuagint in
the early Church, see D . BARTHLMY, La place de la Septante dans l'glise and Eusbe,
la Septante et "les autres", in ID., tudes d'histoire du texte de l'Ancien Testament
(OBO, 21), Fribourg/S, ditions universitaires; Gttingen, Vandenhoeck & Ruprecht,
1978, pp. 111-126 and 179-193, see also J. LUST, De bijbel van de christenen: de Septua-
ginta, in VBS-lnfo 20 (1989) 3-14; ID., De Septuaginta: De Bijbel van de Christenen?, in
Collationes 21 (1991) 231-249.
3. See the discussions concerning Ps 95(96), 10; 50(51),9; 13(14),3 (Rom 3,10-13).
4. See recently . KAMESAR, Jerome, Greek Scholarship, and the Hebrew Bible. A
Study of the Quaestiones Hebraicae in Genesim, Oxford, Clarendon, 1993; C. MARK-
SCHIES, Hieronymus und die "Hebraica Veritas" - ein Beitrag zur Archologie des
protestantischen Schriftxerstndnisses?, in HENGEL-SCHWEMER (eds.), Die Septuaginta
(. 1), pp. 131-181.
5. See, for example, S. AMSLER, et al. (eds.), Le canon de l'Ancien Testament: sa for
mation et son histoire (Le monde de la Bible), Genve, Labor et Fides, 1984.
 What is the importance of these ancient disputes? First, it is generally
recognised that one should know one's roots. Christianity is rooted in
the Greek Scriptures. Second, it is fashionable to stress that one should
not waste time trying to trace the hypothetical original text of the Scrip
tures. What matters is the final text, used by the community of believ
6
ers . If this is true, one should be aware of the fact that the final text for
the early Christians was the Septuagint. I

1
2. The Texts

a. The earliest codex of the Septuagint as a whole is codex or

Codex Vaticanus, a three-column manuscript dated to the fourth century
CE and probably copied in Alexandria. It underlies the edition of Swete,
the Cambridge edition, and together with codices X and A, the edition of
Rahlfs. It lacks almost all of Genesis and 1-4 Maccabees.
b. In general, the papyri and leather scrolls are the earliest witnesses
to the text of the Septuagint. Several of them are dated to the second
century BCE, hardly a century after the presumed original composition of
the Septuagint. They are mainly from Egypt and Palestine (Qumran),
and are written with majuscules. The pre-Christian fragments can be
listed as follows:
- p942 or papFouad266: fragments of Gen 7; 38; see p847 (Deutero
nomy).
s, nd 8
- p805 or pap7QLXXExod: Exod 28,4-7; l - 2 century BCE .
a s, nd 9
- p801 or 4Q119 or 4QLXXLev : Lev 26,2-16; l - 2 century BCE .

6. See, for example, B. CHILDS, Introduction to the Old Testament as Scripture, Phila
delphia, PA, Fortress; London, SCM, 1979; J.A. SANDERS, Canonical Criticism: An In
troduction, in AMSLER, et al. (eds.), Le canon de l'Ancien Testament (. 5), pp. 341-362.
7. For a description and classification of the manuscripts see A. RAHLFS, Verzeichnis
der griechischen Handschriften des Alten Testaments, fr das Septuaginta-Unternehmen
aufgestellt (Akademie der Wissenschaften in Gttingen. Philologisch-historische Klasse.
Mitteilungen des Septuaginta-Unternehmens, 2), Berlin, Weidmann, 1914, which is still
the basic reference book; J. VAN HAELST, Catalogue des papyrus littraires juifs et
chrtiens, Paris, Sorbonne, 1976; . ALAND, Repertorium der griechischen christlichen
Papyri: I. Biblische Papyri (Patristische Texte und Studien, 8), Berlin, de Gruyter, 1976.
8. M. BAILLET - J.T. MILIK - R . DE VAUX, Les "Petites grottes" de Qumrn. Explo-
ration de la falaise. Les grottes 2Q, 3Q, 5Q, 6Q, 7Q I0Q. Le rouleau de cuivre (DJD,
3), Oxford, Clarendon, 1962, pp. 142-143.
9. A preliminary publication was provided by the late P.W. SKEHAN, The Qumran
Manuscripts and Textual Criticism, in Volume du Congrs: Strasbourg 1956 (SupplVT,
4), Leiden, Brill, 1957, pp. 148-160, esp. 149-160; and E. ULRICH, The Greek Manu-
scripts of the Pentateuch from Qumran, Including Newly-Identified Fragments of Deuter-
onomy, in PIETERSMA-COX (eds.), De Septuaginta (n. 1), pp. 78-79; official publication
by P.W. SKEHAN - E. ULRICH - J.E. SANDERSON, Qumran Cave 4. IV: Paleo-Hebrew and
Greek Biblical Manuscripts (DJD, 9), Oxford, Clarendon, 1992, pp. 162-165.
 b st 10
- p802 or pap4Q120 or 4QLXXLev : Lev 2 - 5 ; 1 century BCE .
s l
- p803 or 4Q121 or 4QLXXNum: Num 3,30-4,14; l century BCE".
n d 12
- p819 or 4Q122 or 4QLXXDeut: Deut 11,4; 2 century BCE .
st
- p847 or papFouad266: fragments of Deut 11; 31-33; I century BCE,
st 13
- p848 or papFouad266: fragments of Deut 17-33; 1 century BCE .
nd 14
- p957 or papRyl.Gk.458: Deut 23-28; 2 century BCE . I
s, nd 15
- p804 or pap7QLXX EpJer: EpJer 43-44; l - 2 century BCE .
st 16
- p943 or 8HevXIIgr: Minor Prophets; probably 1 century BCE .

Several of the pre-Christian manuscripts (p943 or 4QHevXIIGr,

p848,) are characterised by the use of the tetragrammaton mrr. The ori
ginal scribe of p848 left a blank equal to 5-6 letters where it was to oc
cur (i.e. about the size of written in full) and marked it with a
high dot at its beginning. A second scribe filled in the Hebrew letters.
They covered only the middle of the blank, usually the space of 2 1/2-3
17 18
letters . According to A. Pietersma , however, the original was

10. Very fragmentary; see SKEHAN, The Qumran Manuscripts and Textual Criticism
(n. 9), pp. 157-158, and ULRICH, The Greek Manuscripts of the Pentateuch (n. 9), pp. 79-
80; official publication: SKEHAN-ULRICH-SANDERSON, Qumran Cave 4. IV: Paleo-He-
hrew and Greek Biblical Manuscripts (n. 9), pp. 167-186.
11. Very fragmentary; see SKEHAN, The Qumran Manuscripts and Textual Criticism
in. 9), pp. 155-157, and ID., 4QLXX Num: A Pre-Christian Reworking of the Septuagint,
in Harvard Theological Review 70 (1977) 39-50; ULRICH, The Greek Manuscripts of the
Pentateuch (n. 9), pp. 80-81. Official publication: SKEHAN-ULRICH-SANDERSON, Qumran
Cave 4. IV: Paleo-Hebrew and Greek Biblical Manuscripts (n. 9), pp. 187-194.
12. For the publication of these minor fragments, see ULRICH, The Greek Manuscripts
of the Pentateuch (n. 9), pp. 71-82, esp. 74-75. Official publication: SKEHAN-ULRICH-
SANDERSON, Qumran Cave 4. IV: Paleo-Hebrew and Greek Biblical Manuscripts (n. 9),
pp. 195-197.
13. None of these fragments overlap with the Rylands papyri (p957). The preserved
portions of p848 are more substantial than the others. A recent photographic edition has
been provided by Z . ALY - L. KOENEN, Three Rolls of the Early Septuagint: Genesis and
Deuteronomy (Papyrologische Texte und Abhandlungen, 27), Bonn, Rudolf Habelt, 1980.
14. The fragment has been published by C H . ROBERTS, TWO Biblical Papyri in the
John Rylands Library Manchester, Manchester, University Press, 1936; = Bulletin of the
John Rylands Library 20 (1936) 219-245.
15. Published in BAILLET-MILIK-DE VAUX, Les "Petites grottes" de Qumrn (n. 8),
p. 143.
16. Preliminary publications by . LIFSHITZ, The Greek Documents of the Cave of
Horror, in Israel Exploration Journal 12 (1962) 201-207; in Yedi'ot 26 (1976) 183-190;
D. BARTHLMY, Biblia V.T. Prophetae minores: Les devanciers d'Aquila. Premire
publication intgrale du texte des fragments du Dodcaprophton trouvs dans le dsert
de Juda. prcde d'une tude sur les traductions et recensions grecques de la Bible ra-
lises au premier sicle de notre re sous l'influence du Rabbinat palestinien (SupplVT,
10), Leiden, Brill, 1963; official publication: . , The Greek Minor Prophets Scroll
from Nahal Hever (HHevXIIgr) (DJD, 8), Oxford, Clarendon, 1990.
17. Thus L. Koenen in the introduction to the publication of p848. See also P. SKE
HAN, The Divine Name at Qumran, in the Masada Scroll and in the Septuagint, in Bulletin
IOSCS 13 (1980) 14-44. An example can be found in Deut 18,16.
18. Kyrios or Tetragram: A Renewed Quest for the Original LXX, in PIETERSMA-COX
(eds.). De Septuaginta (. 1), pp. 85-101.
later replaced by the tetragrammaton. His first argument is that in p848
the tetragram is filled out in a space exactly equal to the length of the
word . The second reason is the doublet in p848's version of
Deut 31,27 where the corrector inserted by mistake after in
the expression , rendering mir UV, which gave mrr
. Interestingly, 802 renders the tetragram by the Greek tri-
gram . This seems to imply that the translator knew the vocalisation
19
of the tetragram and was probably not opposed to pronouncing it .

3. Introductions, Editions and New Tools

a. While the classical work by H.B. Swete (1900) is still very useful,
some excellent new introductions have been composed in the last
decennium. For the theology and the Christian interpretation of the
Septuagint, special mention is to be made of G. Dorival - M. Harl - O.
Munnich 1988; for text-critical matters one has to refer to . 1981,
and S. Olofsson 1990. Some other general introductions include: .
& R. Kraft 1976; N. Fernandez Marcos 1979; P.-M. Bogaert 1985 and
1992; . 1987. I
b. The standard text-critical edition is being produced in Gttingen by
"Das Septuaginta Unternehmen". The volumes covering the Pentateuch
have been provided and recently completed by J.W. Wevers. A handy
manual edition was published in 1935 by Rahlfs. It has repeatedly been
reprinted.
c. The last lexicon specifically geared to the requirements of the
Septuagint is now more than a century and a half old: J.F. Schleusner's
Novus thesaurus philologico criticus, sive lexicon in l x x et reliquos
interprtes graecos ac scriptores apocryphos veteris testamenti, Leipzig,
1820-1821. Re-editions of its five impressive volumes were published in
20
Glasgow in 1822 and in London in 1829 . Notwithstanding these re-

19. See J. LUST, mrr 7 in Ezekiel and Its Counterpart in the Old Greek, in ETL 72
(1996) 138-145; O. MUNNICH, Les nomina sacra dans les versions grecques de Daniel et
leurs supplments deutrocanoniques, in G. DORIVAI. - O. MUNNICH, "Selon les Sep
tante" . Trente tudes sur la Bible grecque des Septante, en hommage Marguerite Harl,
Paris, Cerf, 1995, pp. 145-167; M . RSEL, Die bersetzung der Gottesbezeichnungen in
der Genesis-Septuaginta, in D.R. DANIELS - U . GLESSMER - M . RSEL (eds.), Ernten, was
man st. Festschrift fr Klaus Koch zu seinem 65. Geburtstag, Neukirchen-Vluyn,
Neukirchener, 1991, pp. 357-377; . PIETERSMA, Kyrios or Tetragram: A Renewed Quest
for the Original Septuagint, in PIETERSMA-COX (eds.), De Septuaginta (. 1), pp. 85-102;
SKEHAN, The Divine Name at Qumran (n. 17); H. STEGEMANN, Religionsgeschichtliche
Erwgungen zu den Gottesbezeichnungen in den Qumrantexten, in M . DELCOR (ed.),
Qumrn. Sa pit, sa thologie et son milieu (BETL, 46), Gembloux, Duculot, 1978,
pp. 175-217; see also note 24.
20. The reprints are bound up into three volumes. A new anastatic reprint of the 3
prints, surviving copies are rare. Although it was and is a good tool, it
nevertheless remains antiquated. Since its appearance many new papyri
have been found, the vocabulary of which sheds new light on several
terms of the Septuagint. In addition, numerous lexicographic studies
have been published which have refined our knowledge of biblical and
Koine Greek. It should also be observed that Schleusner did not produce
a lexicon of biblical Greek in the strict sense of the word, but rather a
21
lexicon of biblical Hebrew .
Several attempts have recently been made towards the compilation of
a new lexicon. When we limit ourselves to those that achieved some de
gree of completion, we have to mention Rehkopf's Vokabular, and our
22
Greek-English Lexicon of the Septuagint .
d. An important commentary project has been launched by M. Harl in
Paris. Up to now, five volumes have been published: Genesis, Exodus,
23
Leviticus, Numbers, Deuteronomy . Each volume presents an introduc
tion, a French translation, and a succinct commentary focusing on the
Greek used by the translators, the differences with the Hebrew, the early
Jewish interpretations (mainly by Philo and Josephus) and the Christian
interpretations by the Church Fathers. A similar project is in the plan
ning stages at the "Society of Biblical Literature", with L. Greenspoon
as its chief-editor and godfather. Meanwhile, the same society is pub
24
lishing Wevers' voluminous notes on the Greek text of the Pentateuch .

volume edition has recently been provided (with a preface by J. Lust, Turnhout, Brepols,
1995).
21. See J. LUST, J.F. Schleusner and the Lexicon of the Septuagint, in ZAW 102
(1990) 256-262.
22. F. REHKOPF, Septuaginta-Vokahular, Gttingen, Vandenhoeck & Ruprecht, 1989;
J. LUST - E. EYNIKEL - K . HAUSPIE, A Greek - English Lexicon of the Septuagint, Part 1 :
2
-, Stuttgart, Deutsche Bibelgesellschaft, 1992, 1994; Part 2: -, Stuttgart, Deutsche
Bibelgesellschaft, 1996. [See recently a revised edition: J. LUST - E. EYNIKEL - K. HAUS
PIE, Greek - English Lexicon of the Septuagint, Stuttgart, Deutsche Bibelgesellschaft,
2003 (= LEH)J.
23. M . HARL, La Genese (La Bible d'Alexandrie, 1), Paris, Cerf, 1986; A. LE BOUL-
LUEC - P. SANDEVOIR, L'Exode (La Bible d'Alexandrie, 2), Paris, Cerf, 1989; P. HARLE -
D. PRALON, Le Lvitique (La Bible d'Alexandrie, 3), Paris, Cerf, 1988; G. DORIVAL, et
al.. Les Nombres (La Bible d'Alexandrie, 4), Paris, Cerf, 1994; C. DOGNIEZ - M . HARI.,
Le Deutronome (La Bible d'Alexandrie, 5), Paris, Cerf, 1992. [Volumes published after
1994: 6: Jsus (Josu), 1996; 7: Les Juges, 1999; 9.1 : Premier livre des Rgnes, 1997;
17: Les Proverbes, 2000; 18: L'Ecclsiaste, 2002; 23.1: Les douze prophtes: Ose,
2002; 23.4-9: Les douze prophtes 4-9: Jol, Abdiou, Jonas, Naoum, Ambakoum, Sopho-
nie, 1999].
24. J . W . WEVERS, Notes on the Greek Text of Genesis (SBL SCS, 35), Atlanta, GA,
Scholars, 1993; ID., Notes on the Greek Text of Exodus (SBL SCS, 30), Atlanta, GA,
Scholars, 1990; ID., Notes on the Greek Text of Deuteronomy (SBL SCS, 39), Atlanta,
GA, Scholars, 1995. (Volumes published after 1995: ID., Notes on the Greek Text of Le-
viticus (SBL SCS, 44), Atlanta, GA, Scholars, 1997; ID., Notes on the Greek Text of
Numbers (SBL SCS, 46), Atlanta, GA, Scholars, 1998|.
 e. The name of the CATSS-project is more or less self-explanatory:
Computer Assisted Tools for the Study of the Septuagint. The leaders of
the project are and Kraft. The basic elements are a Hebrew and
Greek aligned text, and a Greek text (Rahlfs) with morphological analy
sis.

II. THEOLOGY AND MESSIANISM IN THE SEPTUAGINT

1. No Systematic or Uniform Theological Tendenz in the Septuagint

a. The Septuagint represents a varied collection of Greek translations

and original Greek compositions. The translations, among which the
books of the Pentateuch, may be subdivided into several categories ac
cording to the degree of literalness of their translation. Diversities of
style may present themselves within a single book, e.g., in Kingdoms,
Jeremiah, and Ezekiel. The Greek Pentateuch is most often regarded as a
unit. According to Thackeray, it is to be distinguished from the rest by a
fairly high level of style, combined with faithfulness to the original,
rarely degenerating into literalism. More detailed studies, such as those
produced by the group around Harl and by the so-called Finnish School,
demonstrate that differences should also be noted within the Pentateuch.
Exodus ranks among the more free translations, using a good Greek
25
style, whereas the others are relatively more literal . These data make it
clear that one can hardly expect to find a uniform theology of the
Septuagint.
b. In general, the Septuagint is the product of Jewish translators who
tried to render the Hebrew as faithfully as possible. It was not their in
tention to introduce an updated version of the Hebrew, systematically
changing some of its theological aspects. This point has been strongly
26
defended in a series of publications by H.M. Orlinsky . Nevertheless,
one has to admit that translation always implies interpretation. Con
sciously or unconsciously the Jewish translators imported elements of
contemporary Jewish exegesis into their Greek text. Some of the best

25. See, for example, R. SOLLAMO, Renderings of Hebrew Semiprepositions in the

Septuagint (Annales Academiae Scientiarum Fennicae. Dissertationes Humanarum
Litterarum, 19), Helsinki, Suomalainen Tiedeakatemia, 1979, pp. 280-289; A. AEJME
LAEUS, What Can We Know about the Hebrew Vorlage of the Septuagint, in TAW 99
(1987) 72-77. Note the major difference in sequence and in contents in Exod 35-40, the
sequel to 25-31, or the report relating the execution of the instructions concerning the
making of the tabernacle.
26. A good number of them have appeared in Hebrew Union College Annual 27
(1956) 193-200; 28 (1957) 53-74; 29 (1958) 229-261; 30 (1959) 153-167; 32 (1961)
239-269; 33 (1962) 119-151; 35 (1964) 57-78; 46 ( 1975) 89-114.
studies of this phenomenon remain those of I. Seeligmann for Isaiah,
27
and L. Prijs for the Septuagint as a whole .
c. The Greek of the Septuagint is translation-Greek. Although it may
be based on it, Septuagint Greek cannot simply be characterized as
28
Koine Greek. It is first I of all translation Greek . This is most obvious
on the level of syntax and style. The order of the words in the translation
most often closely adheres to that of the Hebrew original. In fact, in
many passages the Hebrew and the Greek can be put in parallel col
29
umns, word by word . The result is that the syntax of the Septuagint is
Hebrew rather than Greek. No classical author and hardly any author
using Koine Greek would have written sentences the way they are com
posed in the first Bible translation. Obviously, the translators paid more
attention to the Semitic source language than to the Greek target lan
guage. This led to what is usually called "Hebraisms" or "Semitisms"
30
and which should probably better be called "translationisms" .

2. Differences between the LXX and the MT, and Theology

a. The differences may be due to a series of facts. Some are by no

means intentional. The Greek text may have been corrupted in the pro
cess of copying or the translators may have worked with a Vorlage that
differed from the MT. Or they may have misunderstood the Hebrew, or
understood it in a way differing from that of the Masoretes. One should
not forget that they worked with unvocalised texts. The identification of
the root of some Hebrew word forms may have caused problems. It
should be added that the Masoretes had to deal with similar difficulties.
Their solution is not necessarily the best. Moreover, we are not always
sure that we understand the MT.
31
Let us take Deut 26,5 as an example . The RSV translates the begin
ning of the response before the Lord as follows: "A wandering Aramean

27. L. PRIJS, Jdische Tradition in der Septuaginta, Leiden, Brill, 1948.

28. , Die Griechischen Bibelbersetzungen (. 1), p. 151; SOLLAMO, Renderings
of Hebrew Semiprepositions in the Septuagint (n. 25), pp. 6-8; R.A. MARTIN, Some Syn
tactical Criteria of Translation Greek, in VT 10 (1960) 295-310 and Syntactical Evidence
of Semitic Sources in Greek Documents (SBL SCS, 3), Missoula, MT, Scholars, 1974; J.
LUST, Translation Greek and the Lexicography of the Septuagint, in JSOT 59 (1993) 109-
120.
29. This is demonstrated very clearly in the CATSS computer-readable aligned He
brew and Greek Bible. See . , A Computerized Data Base for Septuagint Studies.
The Parallel Aligned Text of the Greek and Hebrew Bible (Computer Assisted Tools for
Septuagint Studies fCATSSJ, 2), Stellenbosch, 1986.
30. For a good classification of these "Hebraisms", see SOLLAMO, Renderings of He
brew Semiprepositions in the Septuagint (n. 25), pp. 6-7.
31. See, for example, F. DREYFUS, "L'Aramen voulait tuer mon pre": L'actua-
was my father; and he went down to Egypt". It is often taken for
granted that Jacob is intended here. The description, however, could
equally well refer to Abraham. Also, it should be noted that the transla
tion of the RSV is by no means the only possible one. Especially the
first words ( O N " ) are open for divergent interpretations. Liter
ally the MT seems to read: "An Aramean, lost, my father". The verb "
is intransitive I and is used as a participle functioning as a noun. The
"Aramean" and the "father" seem to be understood as referring to one
and the same person.
The traditional Jewish and Christian interpretations differ from one
another. The Targumim, as well as the Mishnah and many other com
mentators, turn the "Aramean" into the subject of the transitive verb,
and "my father" into the object: "The Aramean (Laban, or, according to
Le Daut, Balaam) was going to, or tried to, destroy my father". This
interpretation implies a pi'el, or conative po'el of the verb 1 3 N .
32
The Septuagint reads: . In this
translation the father of Israel is connected with , a country with
which Israel in the monarchic period was frequently at war. The verb
in the Bible usually means "to throw away, to reject, to cast
off". This has probably to lead to the following translation: "My father
33
rejected Syria" . This reading differs from the traditional Jewish and
Christian interpretations. Nevertheless, it has the following points in
common with it: 1. the patriarch is not characterised as an Aramean;
2. "T2N is understood as a transitive verb and not as a noun-epithet. The
differences are obvious: 1. the patriarch is the subject; 2. the object
"Syria" is a country, not a person; 3. the meaning of the verb has a dif
ferent nuance: "reject" versus "destroy".
Some suggest that the Greek read a conative po'W-form in Deut 26,5
(and perhaps also in 32,28): "he inclined to, intended t o . . . " . This pro
posal, however, does not explain why the translator interpreted the ob
ject of the verb as a country and not as a person. The most reasonable
explanation is that in the text of Deut 26,5, read by the translator, the

lisation de Dt 26 J dans la tradition juive et la tradition chrtienne, in M. CARREZ - J.

DOR - P. GRELOT (eds.). De la Trah au Messie. Etudes d'exgse et d'hermneutique
bibliques offertes Henri Cazelles pour ses 25 annes d'enseignement l'Institut
Catholique de Paris (octobre 1979), Paris, Descle, 1 9 8 1 , pp. 1 4 7 - 1 6 1 ; S. NORIN, Ein
Aramer, dem Umkommen nahe: Ein Kerntext der Forschung und Tradition, in
Scandinavian Journal of the Old Testament 8 ( 1 9 9 4 ) 8 7 - 1 0 4 .
3 2 . See especially WEVERS, Notes on the Greek Text of Deuteronomy (n. 2 5 ) , p. 4 0 4 ,
and DOGNIEZ-HARL, Le Deutronome (n. 2 3 ) , p. 2 7 6 .
3 3 . On the variant reading (transposing the beta and the lambda) which
simplifies the text ("my father left Syria"), see WEVERS, Notes on the Greek Text of Deu
teronomy (n. 2 5 ) . p. 4 0 4 .
words were split differently: "'SN . In his Hebrew manuscript,
or in the way he read it, the "jod" connected with m x in the MT, be
longed to the immediately following verb 1 3 X . The result was that he
did not find a reference to "a Syrian", but to "Syria". My father rejected
Syria then means: he rejected its way of life. The reference is probably
to the paganism of his father-in-law Laban.
b. The interpretation by later readers may not be intended by the
translator. A good example is the Christian interpretation of Deut 28,66,
not intended by the translator. He, as well as the original author, inter
preted the verb (nVn, , "to hang") metaphorically, probably re
ferring to the precarious situation of the Jews in exile: their life hangs on
a thread, threatening to break. Christians gave the verb its literal mean
34
ing and saw in the verse a prophecy of Jesus hanging on the cross .
Other differences between the Greek and the Hebrew may be due to the
tendency of the translator I to adapt the text to his public and its cultural
environment. He may likewise have wished to bring in his own theologi
cal views. The interpretations may be conscious or unconscious. Many
of these may be logical and/or chronological "improvements", suited to
the Greek mind. This is the case with respect to the seventh day in the
Creation story of Gen 2,2. For Greeks it must have been difficult to un
derstand how the seventh day could simultaneously be the final day of
God's creation work and a day of rest. The translator moderated this in
congruence for his Greek public, stating that the Lord finished his work
35
on the sixth day and rested on the seventh .

3. Theological Interpretations. Themes

It is tempting to search for thematic changes encompassing the

Septuagint, or at least the Pentateuch, as a whole. When doing so, one
should never forget the warning given above: the Septuagint is by no
means a systematic unified work. Nevertheless, some more general
themes catch one's eye.

34. See J. DANILOU, Etudes d'exgse judo-chrtienne (Les Testimonia) (Thologie

historique, 5), Paris, Beauchesne, 1966, esp. chapter 4: La vie suspendue au bois (Deut.,
28,66) (pp. 53-75).
35. See also th^amaritan Pentateuch and the Peshitta. It is frequently suggested that
the Hebrew verb must be understood as a pluperfect: "were completed" ... and "had
completed"; see HARL, La Gense (. 23), pp. 98-99; WEVERS, Notes on the Greek Text
of Genesis (n. 24), p. 20; M . ALEXANDRE, Le Commencement du livre Gense I-/V. La
version grecque de la Septante et sa rception (Christianisme antique, 3), Paris, Beau-
chesne, 1988, pp. 214-221; M . RSEL, bersetzung als Vollendung der Auslegung. Stu-
dien zur Genesis-Septuaginta (Beihefte zur Z A W , 223), Berlin, de Gruyter, 1994, p. 53.
 a. To see the Lord: Exod 24,10; 3,6. In some rare passages of the MT
Moses is said to have seen the Lord. This is a difficult expression that
causes problems in later Jewish traditions. The LXX solves the problem
in Exod 24,10 through the insertion of the notion of the . Moses did
not see the Lord, he saw the of the Lord. In Exod 3,6 the problem
is less acute. There the MT mentions that Moses hid his face, for he was
afraid to look at God. The Septuagint has: "Moses turned away his face,
for he was afraid to look down in the presence of God".
b. Anthropomorphisms and -pathisms characterising the Lord. Ac
cording to many authors, the Septuagint tends to soften or to eliminate
all kinds of human characteristics ascribed to the Lord in the Hebrew
Bible. Often a distinction is made between "anthropomorphisms" and
"anthropopathisms". The first attribute to the Lord all kinds of human
morphological characteristics, talking about his "hand", "feet", or
"mouth" and so on. The second find in Him human passions, such as
36
anger, love. Orlinsky refuted these attempts . One must agree with him
that the Septuagint does not present a generalised tendency to eliminate
the so-called anthropomorphism and -pathisms. It remains possible,
however, that in certain instances the anthropopathisms attributing hu
man passions to the Lord, which we labelled "demonic", were revised. I
c. Demonic characteristics of the Lord. In Exod 4,24-26 one finds a
short story about the Lord's attack on Moses. Its main point is the pri
mary command of circumcision. A comparison with Josh 5,2-7 suggests
that, according to the accepted view, newborn children of wayfarers
were exempted from circumcision. Both the family of Moses and the
people guided by Joshua in the desert were travellers. Nevertheless, in
Moses' case the omission of the circumcision appears to be condemned
and punished. V. 24 tells us that Moses fell sick, which seems to be the
meaning of the expression "the Lord met (#JB) him and sought to kill
him". In the ancient way of thinking, severe illness could be attributed
37
to a direct punishing action of G o d . Both the Targum Onqelos and
Targum Neophyti ascribe the attack to an angel or messenger. The

3 6 . For references, see note 2 6 and J. LUST, The Demonic Character of Jahweh and
the Septuagint of Isaiah, in Bijdragen 4 0 ( 1 9 7 9 ) 2 - 1 4 , esp. pp. 2 - 3 .
37. See U . CASSUTO, A Commentary on the Book of Exodus. Translated from the He
brew by J. Abrahams, Jerusalem, Magness Press, 1 9 6 7 , p. 6 0 . On the other hand, it must
be noted that the verb ns with the Lord as a subject occurs only on^e more: in Hos 13,8,
where it has a threatening metaphorical meaning: "I will fall (ins) upon them like a
bear". In Exod 4 , 2 7 , Aaron is subject of the same verb. In this context it has a positive
connotation. It is more often said that the Lord intends to kill (rrnn). He is the one who
kills and brings to life: Deut 3 2 , 3 9 ; 1 Sam 2 , 6 (song of Hannah). He kills guilty members
of his own people: 1 Sam 2 , 2 5 (the sons of Eli). With the possible exception of Exod 4 , 2 4
(and 2 Sam 2 4 ) , it is nowhere stated that He seeks to kill the "just".
Septuagint stands in the same tradition. Several mss, among them the
uncials F and M, omit after which allows a less aggra
vating picture of the Lord.
In the Hebrew version of Isa 42,13 the Lord is called "a man of
wars". The tradition behind this expression is that of the Exodus. God
saved his people from oppression in Egypt. He will do the same now
that they are in exile in Babylon. In the Septuagint, the meaning of the
text seems to be: "God will break the war",
. A similar translation occurs in Exod 15,3 where the Hebrew
"man of war" is rendered by . According
38
to Koenig the Greek translation of Isaiah is inspired by its model in
Exodus. There the translator did not change the Hebrew, motivated by
anti-anthropomorphistic or moralising tendencies, but because of the
analogy that he found in Ps 75(76),4 and Hos 2,20. In both texts the
1
Lord is said to "break the war" nQn ?^ "ntf. Especially in Hosea, the
passage clearly applies the expression to a final period of peace, similar
to that described in Isaiah.
Koenig is convinced that modern exegetes fail to recognise the
mechanism that provoked the translation in question. They do not see
that the translator worked with the exegetical rules of his day. The major
principle was that of the "scriptural analogy". This analogy could either
be logical or verbal. The example under discussion uses the verbal anal
ogy. The analogy is to be found in the use of the term nirV common to
the source text and the target text. The verbal analogy prevails over the
logical incompatibility of the contexts. This could be done because of
the unity of the Scriptures. One text could be reinterpreted with the help
of another taken from a different context. The only connection needed
was the "analogy", either logical or verbal. This method could lead to
an I important evolution of religious concepts, based on scriptural au-
thority. Thus the notion of a warrior-god could be developed into a more
peaceful presentation of the Lord.
Note that the expression "the Lord who breaks the wars" is taken up
again in Jdt 9,7 and 16,2. The song of Myriam is put in the mouth of the
hero Judith. For Koenig's theory, the new context is somewhat problem-
atic. The way in which Myriam functions as the instrument of God's ac-
tion is not at all peaceful. The "breaking of the wars" in this context re-
fers to a bloody victory over the enemy.

38. J. KOENIG, L'hermneutique analogique du Judasme antique d'aprs les tmoins

textuels d'hae (SupplVT, 33), Leiden, Brill, 1982, pp. 59-64.
4. ("Pre-royal" or "Individual") Messianism in the Pentateuch

a. Judaism and Christianity. Messianism is an essential element within

Judaism and Christianity. Its discussion is a delicate matter, for, to a
large extent, it is here that the conflict between Judaism and Christianity
39
developed . The reason for this discord is basically twofold: First of all,
according to Christianity, the messianic expectations are already ful
filled with the coming of Jesus, whereas according to Judaism, they are
not. Secondly, Jewish messianic hope is not necessarily centred upon
one person. There may be two or three envisaged Messiahs, or there
may be none at all. In the latter case, the messianic characteristics are
transferred to the community.
It is not our aim to study this conflict as such. We intend rather to in
vestigate the initial development of the idea of Messianism and its re
flection in the Septuagint. It is often suggested that the Septuagint dis
plays Christian interpretations. It was the Bible of the early Christians
who, soon after their split from Judaism, did not understand Hebrew.
Many discussions between Jews and Christians were due to this phe
nomenon. The Christians accused the Jews of falsification, telling them
that they read data into the Bible that was not there. The Jews in turn
accused the Christians on similar grounds. The reason of course was that
the Christians used the Greek Bible whereas the Jews referred to the
Hebrew.
While there are obvious differences between the Hebrew and the
Greek versions, they are most often not due to Christian reinterpre-
tations. If this had been the case, traces of such a reworking would have
been found in the messianic material. Texts that were important from a
Christian perspective on individual messianism and its fulfilment in
Christ would most likely have been the first to bear the traces of such a
revision. Our investigations will demonstrate that such is not the case,
40
although several introductory handbooks often say the opposite . On the

3 9 . See G. SCHOLEM, The Messianic Idea in Judaism and Other Essays on Jewish
Spirituality, New York, Schocken Books, 1 9 7 1 , p. 1.
4 0 . See J. LUST, Messianism and Septuagint, in J. EMERTON (ed.), Congress Volume
Salamanca 1983 (SupplVT, 3 6 ) , Leiden, Brill, 1 9 8 5 , pp. 174-191 ; ID., Le Messianisme et
la Septante d'zchiel, in Tsafon 2/3 ( 1 9 9 0 ) 3 - 1 4 ; ID., Messianism and the Greek Version
of Jeremiah (Jer 23J>-6), in C . E . Cox (ed.), VII Congress of the International Organiza
tion for Septuagint and Cognate Studies 1989, Leuven (SBL S C S , 3 1 ) , Atlanta, GA,
Scholars, 1 9 9 1 , pp. 8 7 - 1 2 2 ; ID., The Diverse Text Forms of Jeremiah and History Writing
with Jer 33 as a Test Case, in Journal of Northwest Semitic Languages 2 0 ( 1 9 9 4 ) 3 1 - 4 8 ;
ID., The Greek Version of Balaam's Third and Fourth Oracles. The in Num
24:7 and 17. Messianism and Lexicography, in L. GREENSPOON - O . MUNNICH (eds.), VIII
Congress of the IOSCS (SBL SCS, 4 1 ) , Atlanta, GA, Scholars, 1 9 9 5 , pp. 2 3 3 - 2 5 7 .
other I hand, there seems to be little doubt that the Targumim bear wit
ness to a developing messianism.
b. Discussions about messianism are often hindered by a lack of un
ambiguous definitions. It is clear that the notion of messianism is de
rived from the Hebrew term rrtP meaning "anointed". The term is al
most always used as a title of a king or priest in the present or in the
4 1
past. He is the "anointed of J H W H " .
For our purpose, messianism can tentatively be defined as 1. the ex
pectation of a future human and yet transcendant Messiah or saviour, 2.
who will establish God's kingdom on earth, 3. in an eschatological era.
42
In its narrower sense, the expected saviour is a descendant of David . In
the OT, one can hardly find an explicit expression of this messianic
hope. The OT certainly never applies the term r r t f o to a future royal sav
iour. However, it undoubtedly contains the roots of the messianism of
later times. The most relevant texts in the Pentateuch are: Gen 3,15;
49,10; Num 24,7.17; Deut 28,66? We will provide a brief survey of
their meaning in the Hebrew, and then compare them with the Greek.
We will also see how the early Church Fathers interpreted these texts.
c. The differences that we tend to detect in the LXX as opposed to the
MT are often due to different interpretations of the unvocalised text or to
our interpretation of the Greek and the Hebrew. Before one decides that
the differences are real, one has to study both versions carefully. In the
following pages, we will survey the main (pre-)messianic texts in the
Pentateuch, paying special attention to their Greek translation.

III. MESSIANISM IN GENESIS: G E N 3,15 AND 49,10

1. Gen 3,15: The Offspring of Eve

a. The Hebrew Text and Context

The verse belongs to a series of three maledictions following upon the

account of the sin in the Garden of Eden. The RSV renders the Hebrew
as follows: "I will put enmity between you and the woman, and between
your seed and her seed; he shall bruise your head, and you shall bruise
his heel".
43
According to R.A. Martin , the use of the masculine pronoun "he" in
English is I indefensible as a translation of Hebrew 1 in this context.

41. See K. SEYBOLD, mm, in TWAT 5 (1986) 52-53.

42. See J. COPPENS, Le messianisme royal. Ses origines, son dveloppement, son
accomplissement (Lectio divina, 54), Paris, Cerf, 1968, pp. 13-14.
43. The Earliest Messianic Interpretation of Genesis 3,15, in JBL 84 (1965) 425-427.
38 GEN 3,15 AND 49.10 143

Indeed, in Hebrew, the pronoun refers to snT which is a collective noun.

In English the gender of "seed" is neuter. The proper translation of the
pronoun would thus be "it". The masculine singular form of the pro
noun in English is inspired by Christian messianic thought.
Note, however, first that sni does not necessarily stand for a collecti
vity. It may equally well refer to one person (see, for example, Gen 4,25
where "another seed" refers to another individual son of Adam: Seth).
Second, in German the problem is slightly different. The Lutheran trans
lation which I consulted has: "Ich will Feindschaft setzen zwischen dir
und dem Weibe und zwischen deinem Samen und ihrem Samen.
Derselbe soll dir den Kopf zertreten...". In German, Samen is mascu
line, and can refer to an individual equally well as to a collectivity.
What was the original meaning of the verse? As part of a curse ut
tered against the snake it most likely does not proclaim salvation. It an
nounces a permanent battle between the descendants of the snake and
those of Eve.

b. The Greek Text

Like the RSV, the Septuagint translates the Hebrew pronoun with a
masculine form: , referring to the word which is neuter in
Greek. According to Greek grammar, however, the pronoun should also
have been neuter. Martin deduces from this that the translator, using the
masculine, indicated his messianic understanding of the verse.
Theoretically, one might object that the Septuagint renders the He
brew Vorlage in a literal way, word by word, disregarding the context.
Martin is probably right when he rejects this interpretation. The Greek
translation of Genesis is not literal to such a high degree. In other con
texts, it adapts the gender of the pronoun to that of its antecedent (see,
for example, Gen 19,33 "in that night").
However, another interpretation may be proposed. It is not at all ex
cluded that the translator understood Hebrew SDT as well as Greek
as a masculine singular meaning "son" or "descendant". Com
pare with Gen 4,25 where he reads: as another de
scendant, meaning Seth. In that case, the masculine singular form of the
pronoun is quite natural.
The conclusion must be that the Septuagint does not change the origi
nal text. It chooses a translation of the pronoun 1. This may seem to
encourage a messianic interpretation. A study of the history of interpre
tation of the Septuagint and a comparison with the Targumim proves
that, in fact, it did not do so. The Jewish tradition in pre-Christian times
was familiar with an indirect messianic interpretation, not connected
with the individual interpretation of the "seed". In a similar way, the
early Christian reading of the text also attests to an indirect messianic in
44
terpretation . I

45
2. "Until he comes to whom it belongs"? Gen 49,1V

a. The Hebrew Text and Context

The saying belongs to a poem which is usually called: Jacob's bless

ings of his sons. As a matter of fact, it is a series of tribal sayings rather
than a blessing. The first part of v. 10, considered in its present context,
promises the continuing dominance of Judah over the other tribes. This
suggests that the composition was written in the period of the early king
dom, or perhaps in the days of Josiah.
The more cryptic second part seems to affirm that Judah will achieve
this preeminence because of its kingdom, which, however, is not men
46
tioned explicitly . The sentence undoubtedly announces a "coming"
which will be the culmination and not the interruption of what preceded
it. The introductory IS? points in this direction (cpr. Gen 26,13; 41,49;

4 4 . R. LAURENTIN, L'interprtation de Gense 3.15 dans la tradition jusqu'au dbut

du XIIle sicle, in Bulletin de la Socit Franaise d'tudes Mariales 1 2 ( 1 9 5 4 ) 7 7 - 1 5 6 ;
A. ORBE, "Ipse te calcabit caput" (San Ireneo y Gen 3,15), in Gregorianum 52 ( 1 9 7 1 )
95-150, 215-271.
4 5 . J . COPPENS, La bndiction de Jacob. Son cadre historique la lumire des
parallles ougaritiques, in Volume du Congrs: Strasbourg 1956 (n. 9 ) , pp. 9 7 - 1 1 5 ; J.
EMERTON, Some Difficult Words in Gen 49, in P. ACKROYD - B. LINDARS (eds.), Words
and Meanings. Essays Presented to David Winton Thomas on His Retirement from the
Regius Professorship of Hebrew, Cambridge, MA, University Press, 1 9 6 8 , pp. 8 3 - 8 8 ; H.
CAZELLES, Shiloh, the Customary Laws and the Return of the Ancient Kings, in J.I. DUR-
HAM - R. PORTER (eds.), Proclamation and Presence. Old Testament Essays in Honour of
Gwynne Henton Davies, London, SCM, 1970, pp. 2 3 9 - 2 5 1 ; A. CAQUOT, La parole sur
Juda dans le Testament lyrique de Jacob (Gen 49,8-12), in Semitica 2 6 ( 1 9 7 6 ) 5 - 3 2 ; C.
WESTERMANN, Das Schne im Alten Testament, in H. DONNER (ed.), Beitrge zur alttesta-
mentlichen Theologie. Festschrift fr Walther Zimmerli zum 70. Geburtstag, Gttingen,
Vandenhoeck & Ruprecht, 1 9 7 7 , pp. 4 7 9 - 4 8 7 ; S.A. GELLER, Parallelism in Early Bibli-
cal Poetry (Harvard Semitic Monographs, 3 0 ) , Missoula, MT, Scholars, 1 9 7 9 ; P.D.
MILLER, Synonymous-Sequential Parallelism in the Psalms, in Biblica 6 1 ( 1 9 8 0 ) 2 5 6 -
2 6 0 ; S. GEVIRTZ, Adumbrations of Dan in Jacob's Blessing on Judah, in ZAW 9 3 ( 1 9 8 1 )
2 1 - 3 7 ; R. MARTIN-ACHARD, propos de la bndiction de Juda en Gense 49,8-12(10),
in CARREZ-DOR-GRELOT (eds.), De la Trah au Messie (n. 3 1 ) , pp. 1 2 1 - 1 3 4 ; L.
MONSENGWO-PASINYA, Deux textes messianiques de la Septante: Gn 49,10 et Ez 21,32, in
Biblica 6 1 ( 1 9 8 0 ) 3 5 7 - 3 7 6 ; A. MARX, "Jusqu' ce que vienne Shiloh" : Pour une inter-
prtation messianique de Gense 49,8-12, in R. KUNTZMANN (ed.), Ce Dieu qui vient.
tudes sur l'Ancien et le Nouveau Testament offertes au Professeur Bernard Renaud
l'occasion de son soixante-cinquime anniversaire (Lectio divina, 159), Paris, Cerf, 1 9 9 5 ,
pp. 9 5 - 1 1 1 .
4 6 . See C. WESTERMANN, Genesis. 3 . Teilband: Genesis 37-50 (BKAT, 1/3), Neu-
kirchen-Vluyn, Neukirchener, 1 9 8 2 , p. 2 6 1 .
2 Sam 23,10). It is not immediately clear, however, who or what is ex-
pected to come, and to whom. The key-word in this context is nV (Sa-
maritan Pentateuch nVtf). Numerous interpretations have been proposed
and rejected. Some important and recent ones can be grouped as fol-
lows:
1. The Hebrew term refers to the town Shiloh (Emerton). The sen-
tence then is to be translated as: "Until he comes to Shiloh". It refers to
an extension of Judah's power until it reaches the Northern Kingdom
represented by Shiloh. However, one does not see in which period
Shiloh would play such a role in Israel. Moreover, the spelling of Shiloh
is unusual.
1
2. The term is a compound word: I ? "tribute for him" (Moran).
This reading departs from the Masoretic vocalisation. Moreover, " can
hardly be the subject of the verb X"Q ("to go"), even when it is read as a
passive form: "Until tribute is brought to him".
3. The term is a compound word: nAVtf, abbreviation of n/V or
1
I ? "itfx: until I comes (a) the one "to whom it belongs" (Cazelles), or,
(b) "that which belongs to him". In the first case, a messianic interpreta
tion is easily acceptable. Most of the early versions and traditions under
stood the oracle along these lines. Against this reading one must account
for the modern character of the Hebrew compound as well as the re
quired revocalisation.
4. The word is a defective form of n/bwft. Compare with Micah 5,1
where this term indicates the expected Messiah. The major problem with
this interpretation is that it necessitates a correction of the unvocalised
text.
5. The term is a personal name, perhaps another name for Solomon
(Caquot). It could be a pet name (hypochoristichon) similar to Iddo for
David. Pet names often seem to have retained only two of the three radi
1
cals, redoubling the second: Tib^D < Tibbti < (nft) ?^. This tempting pro
posal is not supported at all by the tradition.
Several of the interpretations mentioned above seem to favour a his
torical reading without messianic overtones. An exception is that of
Cazelles. According to him, the text is clearly messianic and a compari
son with Ezek 21,32 should support this. A close reading of this pro
phetic text reveals, however, that its original version did not do so at all.
It was a threatening oracle, announcing the coming of king Nebuchad
nezzar and his army, invading Judah. In a later re-reading a messianic
47
interpretation, inspired by Gen 49,10, may have been intended .

4 7 . See LUST, Messianism and Septuagint (n. 3 9 ) , pp. 1 8 1 , 185, 1 8 6 .

 The last words of v. 10b are less cryptic. They nevertheless have their
own problems. The term ** is a hapax. The RSV translates it by "obe
dience" giving the verse a rather narrow nationalistic ring.

b. The Septuagint

In the first part of the verse, the Septuagint substitutes the symbols
"sceptre" and "staff" by the symbolised "ruler" and "leader". This
substitution is a current translation technique in the Greek version.
As for rh^ti, the LXX reads , and thus appears to
have interpreted the Hebrew according to the lines proposed under 3(b):
"(until comes) that which belongs to him". The pronoun "him" ()
most likely refers to Judah, since that is the case with the preceding pro
noun.
The second part of the verse can be rendered as follows: "and he is
(or shall be) the expectation of the nations". The hapax nnp"' is rendered
by ("expectation, fear") which rather corresponds to He
brew mpn or mpQ. Again, the pronoun must refer to Judah. I
Does this translation imply a messianic interpretation or its accentua
tion? In as far as the LXX translation of the first part is concerned, one can
hardly say so. Whatever is expected seems to be due to Judah. The expec
48
tation of a person distinct from the tribe seems to be avoided . Note that
the attention is focused on "what" is expected, and not so much on the
question "for whom?" The are the subject of the verb.
A variant reading has: "until he comes to whom it belongs" (
49
). It is attested by many m s s . In this version, the accent is prob
ably on the expectation of a coming ruler.

c. The Tradition

The Jewish tradition attests the messianic interpretation to which the

Qumranic text 4QPatr 3 already witnesses. In a commentary on Gen
49,10 it identifies the coming one with the Davidic Messiah. The
Targumim offer a paraphrase: "until comes the Messiah, to whom be
longs the kingdom." This stands close to the line of thought of the alter
native version of the Greek text.

48. See J. SMIT SIBINGA, The Old Testament Text of Justin Martyr, Leiden, Brill,
1963, p. 7 7 .
4 9 . A. CAQUOT, La parole sur Juda (n. 4 4 ) , p. 2 0 refers to this variant as to the
Lucianic recension. About the problems concerning the identification of this recension,
see J. WEVERS, Text History of the Greek Genesis (Abhandlungen der Gesellschaft zu
Gttingen. Philologisch-historische Klasse. 3 . Folge, 81; Akademie der Wissenschaften
in Gttingen. Philologisch-historische Klasse. Mitteilungen des Septuaginta Unterneh
mens, 11), Gttingen, Vandenhoeck & Ruprecht, 1 9 7 4 , pp. 158ff.
 In as far as the Christian tradition is concerned, Justin's writings
prove to be very interesting. He quotes the text several times: Dialogus
cum Tryphone 52,2; 120,3; Apologia I 32,1; 54,5. In Dial. Tryph. 52,2,
he follows the text of the LXX, with a minor deviation. In the other pas
sages, he quotes a version that agrees with the variant LXX reading we
already referred to: "until he comes to whom it belongs". In Dial.
Tryph. 120,3 he accuses the Jews of wrongly interpreting the text when
they read since, according to him, the LXX does
not give this version. He obviously wishes to avoid this reading since it
leads to a collective, non individual messianic, application.

Conclusion

The primary tendencies of the Septuagint in Gen 49,10 does not en

hance its messianic elements. This is remarkable when one compares it
with the other channels of both the Jewish and Christian tradition. One
has to admit that the major variant in the Septuagint is more favourable
to a messianic interpretation. I

50
IV. T H E " IN N U M 24,7.17

1. Num 24,7: Balaam's Third Oracle

Chapter 24 of Numbers contains the third and fourth oracles of the

influential but non-Israelite prophet Balaam. Both in v. 7 of the third
oracle and in v. 14 of the fourth, messianic overtones can be discerned.
It has repeatedly been suggested that the Septuagint version of these pas
51
sages has more messianic connotations than the Hebrew . An evalua
tion of this suggestion is to be built on a correct understanding of both
the Hebrew and the Greek texts.
The major question connected with the Greek translation of v. 7 is
whether the term is a messianic title or not. It is not immedi
ately clear how this Greek word fits into the translation of the Hebrew.
50. On the oracles of Balaam see H.-J. ZOBEL, Bileam-Lieder und Bileam-Erzhlung,
in E. BLUM - C. MACHOLZ - E.W. STEGEMANN (eds.). Die Hebrische Bibel und ihre
zweifache Nachgeschichte. Festschrift fr Rolf Rendtorff zum 65. Geburtstag, Neukir
chen-Vluyn, Neukirchener, 1990, pp. 141-154, with a good bibliography; D . VETTER,
Seherspruch und Segensschilderung. Ausdrucksabsichten und sprachliche Verwirk
lichungen in den Bileam-Sprchen von Numeri 23 und 24 (Calwer Theologische Mono
graphien. Reihe A: Bibelwissenschaft, 4), Stuttgart, Calwer, 1974; LUST, The Greek Ver
sion of Balaam's Third and Fourth Oracles (n. 39).
51. See DORIVAL-HARL-MUNNICH, La Bible grecque des Septante (. 1), p. 288; see
also G. VERMES, Scripture and Tradition in Judaism (Studia postbiblica, 4), Leiden, Brill,
1961, esp. pp. 59-60, 159-166; H. ROUILLARD, La pri cope de Balaam (tudes Bibli
ques), Paris, Gabalda, 1985, esp. pp. 363-374, 415-466.
a. The Hebrew Text and Context

The general meaning of v. 7 is rather obvious. Israel is to be prosper-

ous and fruitful. However, there may be a deeper meaning. The expres-
sion vbl may symbolise the two kingdoms, "bl ("bucket"?) occurs only
twice in the Bible. Here it takes a dual form which may imply a meta-
phor for Israel and Judah. The original reading may have been rnrVT
52
("his branches") . In this case, the branches represent the children of
Israel. They are dripping with water, symbol of fertility. A similar sym-
bolism can be found in Ezekiel's parables: 17,6.7.23; 19,11. A compari-
son with Ezek 17,5.6 reveals that the sri ("seed") and the 'an D"73
("many waters") in the next colon may originally have referred to Israel
and its fertility.
Agag must be the Amalekite king slain by Saul: 1 Sam 15,32-33. This
victory was a symbol of Saul's power, but also of his weakness. He
disobeyed the Lord and therefore his kingdom was to be taken away
from him: 1 Sam 15,28. The new king announced in Num 24,7 would
do better and would be rewarded for his I behaviour. This seems to apply
to David. Note that the Samaritan Pentateuch replaces Agag by Gog.

b. The Greek Text

"There shall come a man out of his seed
and he shall rule over many nations
and his kingdom will be exalted over (that of) Gog
and his kingdom shall be increased".

This translation is remarkable, especially with respect to the sudden

appearance of a man. The translator may have read the Hebrew verb \>r
as the Aramaic verb VTN, meaning: "to go". He then rendered explicit
the subject "man" as in Jer 17,9; Isa 19,20, and interpreted vblft or
rnrVlO as "the children of Israel" or "the seed of Israel". If so, he must
have overlooked the first C o , jumping to the particle a preceding vbl.
In this interpretation of the Greek, "man" does not receive any empha-
sis. It is the explicit expression of an implicit subject in the Hebrew.
In the second stychon the translator read sn ("seed") as sm ("arm,
power"), and the "many waters" DTD) as the "great nations" (0*7357
) , obtaining: "He will rule over many nations". Note the use of the
verb which does not seem to have a special messianic connota-

52. See VERMES, Scripture and Tradition in Judaism (n. 5 0 ) , p. 1 5 9 ; ROUILLARD, La

pricope de Balaam (. 5 0 ) , p. 3 6 4 . The term always seems to occur in its feminine plural
form with suffix. One wonders whether a masculine plural form may not have existed as
well. In this case, the term may be found in Num 2 4 , 7 without correction. The singular
may be attested in Isa 4 0 , 1 5 .
43/44 NUM 24.7 AND 17 149

tion in the Bible (OT and NT), but which may have facilitated messianic
interpretations in the Christian tradition.
In the next line, the historical king Agag is replaced by the escha-
53
tological king G o g , who dominates the apocalyptic scene in Ezek 3 8 -
39. This turns the oracle as a whole into a prophecy about the final days.
The major question connected with this Greek translation is whether
the term is a messianic title or not. The verb announcing his
"proceeding" is said to support a messianic interpretation. We will re
turn to it. For the time being it suffices to note that the translator trans
ferred the action into the eschatological future.

54
2. Num 24,17: Balaam's Final Oracle

a. The Hebrew Text and Context

The oracle as a whole (24,15-24) probably reflects the longing of an

exilic or postexilic editor for the restoration of the kingdom of David.
His phraseology is I vague for the simple reason that he uses the vision
ary style, projecting his own expectations into the words of Balaam.
In v. 17 ("sceptre") symbolises royal power. Compare with Gen
49,10. The ("star") is used as a synonym. The use of in its
55
singular form is exceptional in the Bible . Using a different term, Isa
14,12 confirms that a "star" can be associated with a king and his
power. Obviously, the author is looking forward to the coming of a king.

b. The Greek Text

The most remarkable feature of the LXX in 24,17 is, that it reads
("a man") where the Hebrew has atf ("a sceptre"). Other
deviations are less important. The first verb is read as a hiphil: "I will
show him". The second is read as a form of "itfx ("to bless") and not of
1W ("to regard, to behold").
Is the Greek text more messianic than the MT? Using the star and the
sceptre as symbols the Hebrew text clearly foretells the coming of a new
king in Israel. The victories over the enemy in v. 17, and especially over
Edom in v. 18, call to mind the reign of David, or an eschatological
messianic king to be compared with David as in Amos 9,11-12. The

53. Note that the Samaritan Pentateuch also reads Gog.

54. See the bibliography given in the discussion of Num 24,7, and in the introductory
remarks on the anthologies and testimonia. See also J. DANILOU, L'toile de Jacob, in
Vigiliae Christianae 11 (1957) 121-138.
55. The only other occurrence is in Amos 5,26 where "DDTl^N 2D1D" is usually ren
dered as 'your star-god', referring to an astral deity. Note that in the preceding line, the
god is called a king.
Septuagint replaces the sceptre symbol with the vague term .
This appears to do away with the royal character of the expected figure.
The contrary can be held only when one can demonstrate that the trans
lator used the term as a messianic title, the thesis defended
56 57
by G. Vermes . In another contribution , referring to the NT, the early
Church Fathers, their reading of Num 24,7.17 and their use of the term
, we concluded that the Greek translation of the LXX, bringing
the onto the scene, does not accentuate the messianic charac
ter of the Balaam oracles. In the NT, Balaam's oracles are evoked ex
plicitly only once. In Heb 8,2, the verse preceding the first
section is referred to in its LXX wording, in a context emphasising that
Christ is more than a human High Priest. Also, He ministers in the sanc
tuary set up, not by man () but by the Lord. Obviously, in the
ears of the NT authors, the term used in this context did not
have a messianic ring.
The only feature in the LXX version that may have promoted a messia
nic interpretation of the Balaam oracles is the replacement of king Agag
by the eschatological symbol of perversion, Gog (Num 24,7). This read
ing, however, was probably already to be found in the Hebrew text used
by the translator. It is certainly attested in the Samaritan version. I

V. " Y O U R LIFE SHALL H A N G " D E U T 28,66

The original text of Deut 28,66 has no messianic connotation whatso

ever. It is part of the curses and punishments that Israel may expect
when it neglects the Law (28,15-68). Literally the first part of the verse
reads: "Your life shall be hung up for you in front". The meaning seems
to be that Israel will be in continuous doubt, not knowing if its life will
be spared.
The Greek translation is faithful to the original. The early Church Fa
thers probably found it in a florilegium that applied the text to Jesus'
death on the cross. The florilegium must also have comprised Ps 95,10
and Jer 11,19. Tertullian in his Adversus Judaeos 11 adds: "in ligno". A
similar insert can be found in Justin's version of Ps 95,10. According to
J. Danilou, the texts must have been brought together around that key-
word, which also occurs in the Greek version of Jer 11,19. At a later
stage, Deut 28,66 was linked with other texts in which allusions could
58
be found to Jesus' passion .

56. VERMES, Scripture and Tradition in Judaism (n. 50), pp. 59 and 159.
57. See LUST, The Greek Version of Balaam's Third and Fourth Oracles (n. 39).
58. See DANILOU, Etudes d'exgse judo-chrtienne (. 34), pp. 53-75.
 Deut 28,66 may have called to mind Deut 21,22, which deals with the
public exposure of a criminal after his execution. The dead body was
"hung on a tree". This certainly helps to explain Tertullian's reading.
Note that he also refers to this text. Both in 28,66 and 21,22 the verb
is used. The same verb recurs in Ezek 17,22 where it has
no exact counterpart in the Hebrew. The LXX version of this Ezekiel text
is probably influenced by Christian thinking. It is slightly puzzling,
however, that the early Fathers do not seem to take a special interest in
59
this passage .
We may conclude that the Greek translation of Deut 28,66 does not
deviate from the Hebrew. In early Christian florilegia, however, it ap
pears to have been taken out of its context and applied to the crucifixion
of Christ.

GENERAL CONCLUSION

The Septuagint version of the Pentateuch does not seem to emphasise

individual messianism. This general statement is to be nuanced in the
respective cases.

59. As far as I could find out, Theodoretus is the first to refer to Jesus' death on
Golgotha in his commentary on Ezek 17,22-23. The compound is used in
Hos 11,7, presupposing the verb nVn "to hang", where the Hebrew probably reads a form
of the verb nsV "to be weary". For a more detailed study of the Ezekiel passage, see J.
LUST, And I Shall Hang Him on a Lofty Mountain: Ezek 17:22-24 and Messianism in the
Septuagint, in B.A. TAYLOR (ed.), IX Congress of the IOSCS. Cambridge 1995 (SBL
SCS, 45), Atlanta, GA, Scholars, 1997, pp. 231-250.
JSOTSS 289 (1998) 147-163

MESSIANISM IN THE SEPTUAGINT

ISAIAH 8,23b-9,6 (9,1-7)

The present contribution questions the thesis which holds that the
Septuagint, the earliest translation of the Hebrew Bible, adds to the indi
vidual royal messianic character of the classical messianic prophecies.
The first introductory section evokes the role of the Septuagint in the
early Christian Church, the second presents a definition of messianism,
introducing the messianic oracle in Isa 8,23b-9,6 as a test case. The
main part of the article is devoted to a comparison between the Hebrew
and the Greek texts of this prophecy. This comparison leads to the con
clusion that the Septuagint does not enhance the individual messianic
character of the passage, although it may add to its eschatological con
notations.

I. T H E SEPTUAGINT: T H E BIBLE OF THE CHRISTIANS?

In the first centuries of its existence, the doctrine of the Christian

Church was almost exclusively based on the Septuagint (LXX). In this
period, the Christians identified this Jewish translation with the Bible.
Most of them did not understand Hebrew, which means that they could
not read the original Hebrew text. The first Latin translations (Vetus
Latino) were based on the Greek, not on the Hebrew.
As far as we know, the Church inherited its confidence in the Greek
translation from the Hellenistic synagogue. After the first century, when
a distrust of the LXX sprang up among the Jews, the Christians clung to
the Greek version with a growing devotion. It is not easy to establish
whether the distrust was inspired in the first instance by the fact that the
translation was not entirely literal, or by the fact that it was used by the
Christians. The different appreciation of the LXX certainly played an im
portant role in the disputes between Jews and Christians. This can be ex
1
emplified by the writings of Justin . In his disputes with the Jew Trypho,

1. A handy edition is that of G. ARCHAMBAULT, Justin. Dialogue avec Tryphon. Texte

grec, traduction franaise, introduction, notes et index (Textes et documents), Paris,
Alphonse Picard, 1909. About Justin's use of the LXX, see P. PRIGENT, Justin et l'Ancien
Justin argues on the basis of the LXX. Trypho's answers refer to the He-
brew text or to more literal Greek translations. Justin accuses him of fal-
2
sification .
3
This situation came to an end with Jerome . Towards the end of the
fourth century, he produced a Latin translation based on the Hebrew : the
so-called Vulgar text or Vulgatus. According to him, God's voice was to
be heard in those scriptures based on the Hebrew, and only in those
scriptures. They were to be the "canon". His Latin version was accepted
by the council of Trent as the official Bible of the Church. It should be
noted that the views of the protagonists of the Hebraica Veritas did not
prevail in their entirety. Indeed, the Church also adopted in its canonical
scriptures also those books which the LXX contained in addition to those
of the Hebrew Bible. The additions where called the deutero-canonical
writings. This implied a dissent with Protestant Churches which pre-
ferred the Hebrew canon.

II. MESSIANISM IN THE SEPTUAGINT

It is often said that the Septuagint shows signs of a developing

4
messianism, especially in as far as royal messianism is concerned . J.
Coppens, one of the protagonists of this view, defines messianism as fol-
lows. It is the expectation of an individual human and yet transcendant
saviour. He is to come in a final eschatological period and will establish
God's Kingdom on earth. Royal messianism is the expectation of a royal
5
Davidic saviour at the end time .

Testament (Etudes Bibliques), Paris, Gabalda, 1964. On the role of the Septuagint in the
early Church, see D. BARTHLMY, La place de la Septante dans l'glise and Eusbe, la
Septante et "les autres", in tudes d'histoire du texte de l'Ancien Testament (OBO, 21),
Fribourg/S, ditions universitaires; Gttingen, Vandenhoeck & Ruprecht, 1978, pp. 111-
126 and 179-193; see also J. LUST, De Bijbel en de Christenen, in VBS-Info 20 (1989) 3-
14 ; Collationes 21 ( 1991 ) 231 -249.
2. See the discussions concerning Ps 95(96), 10; 50(51),9; 13(14),3 (Rom 3,10-13).
3. For a nuanced view on Jerome's "conversion" to the Hebraica Veritas, see A.
KAMESAR, Jerome, Greek Scholarship, and the Hebrew Bible. A Study of the Quaestiones
Hebraicae in Genesim (Oxford Classical Monographs), Oxford, Univeristy Press, 1993,
esp. pp. 41-72.
4. J. COPPENS, Le messianisme royal: ses origines, son dveloppement, son accom-
plissement (Lectio divina, 54), Paris, Cerf, 1968, p. 119: "Il suffit de comparer les textes
hbreux et grecs d'Is 7,14; 9,1-5; du Ps 110,3 pour se rendre compte de l'volution
accomplie dans le sens d'un messianisme plus personnel, plus surnaturel, plus transcen-
dant". For other protagonists of this view see J. LUST, Messianism and Septuagint, in J.
EMERTON (ed.). Congress Volume Salamanca 1983 (SupplVT, 36), Leiden, Brill, 1985,
pp. 174-191, esp. 174, note 2.
5. COPPENS, Le messianisme royal (. 4), pp. 14-15.
 According to Christian traditions, some of the main texts witnessing
to this royal messianism are to be found in Isaiah: the "Immanuel" ora
cle in Isa 7,14: the "Unto us I a child is born" oracle in 9,1-5, and the
"Shoot from the stump of Jesse" oracle in Isa 11,1-9. It is undoubtedly
true that the early Christian Church saw these prophecies fulfilled in the
coming of Jesus whom they called the Messiah. According to Coppens
the messianic tenure of these passages was already enhanced by early
Jewish traditions as represented by the Septuagint. In his opinion, a
comparison between the Hebrew and Greek texts of these passages
shows a clear evolution towards a more personal, more supernatural, and
more transcendent messianism. His remarks incited me to submit the
Greek translations of the classical royal messianic texts to a renewed
analysis. I started with Dan 7,12, and then turned to Ezek 23,1-32 and
some other messianic sayings of the said prophet. Later on I explored Jer
6
22,5-6 and 32,14-26, and the Balaam oracles in Num 24,7.17 . These
investigations proved that Coppens' views concerning messianism in the
Septuagint were to be nuanced and revised.
Up to the present, however, I have never explicitly dealt with the
Isaianic oracles that triggered off my travels in the domain of the LXX
and its rendition of the classical messianic texts. The Proceedings of the
Ljubljana Symposium provide an excellent forum for a discussion of
one of these passages. The main part of this contribution will be devoted
to Isa 8,23-9,6 (LXX 9,1-6). Located immediately after the Immanuel
Book, this oracle appears in its final form to announce the fulfilment of
7,14: the Immanuel is born (9,5). Thus placed, it is also to be understood
as a new conclusion to the Immanuel Book. Many questions remain to
be answered concerning this oracle. It is not our intention to provide a
full analysis of the Hebrew text with its many problems. The main aim
of this paper is a close comparison between the Hebrew and Greek texts
of Isa 8,23b-26 (9,1-7). The discussion of the differences may be facili
tated by a parallel aligned presentation of the Masoretic Text and its
Greek counterpart according to Ziegler's critical edition. An interlinear

6. J. LUST Daniel 7,13 and the Septuagint, in ETL 54 (1978) 62-69; ID., Messianism
and Septuagint (n. 4); ID., Le Messianisme et la Septante d'zchiel, in Tsafon 2/3 (1990)
3-14; ID., Messianism and the Greek Version of Jeremiah, in C E . Cox (ed.), VII Con
gress of the International Organisation for Septuagint and Cognate Studies, Leuven 1989
(SBL SCS, 31), Atlanta, G A, Scholars, 1991, pp. 87-122; ID., The Diverse Text Forms of
Jeremiah and History Writing with Jer 33 as a Test Case, in Journal of Northwest Semitic-
Languages 20 (1994) 31-48; ID., The Greek Version of Balaam's Third and Fourth
Oracles. The in Num 24,7 and 17. Messianism and Lexicography, in L.
GREENSPOON - O. MUNNICH (eds.), VIII Congress of the International Organisation for
Septuagint and Cognate Studies, Paris 1992 (SBL SCS, 41), Atlanta, GA, Scholars, 1995,
pp. 233-257.
English translation highlights the differences between the Hebrew and
the Greek. This presentation of the texts, and especially their English
translation, implies textual and interpretational choices requiring further
7
comment. This will be given in the following section . I

I I I . ISAIAH 8,23b-9,6 (9,1-7)

T H E HEBREW AND GREEK TEXTS

Vpn ptfmn nx?D . ,

Now the first brought into contempt for a time. He shall do this first, he shall act quickly.
,
the land of Zebulun and of Naphtali Region of Zabulon, the land of Naphtalim
[o-n ITT] [ ]
[the way of the sea] [towards the sea]
a-n "j-n T a s n '
the last obstructed the way of the sea and the rest, inhabiting the sea-coast
" ,
the land beyond the Jordan, and the land beyond the Jordan,
DTSH ,
Galilee of the gentiles. Galilee of the gentiles
r ,
the districts of Joudaia,

1 -jtfm ^ ax?n (2) ,

The people walking in darkness the people walking in darkness:
-
VITI T I N
have seen a great light see a great light.

7. J. VOLLMER, Zur Sprache von Jes. 9,7-6, in ZAW 80 (1968) 343-350; M. TREVES,
Little Prince Pele-Joez, in VT 17 (1967) 464-477; R.A. CARLSON, The Anti-Assyrian
Character of Is 9,1-6, in VT 24 (1974) 130-135; M.E.W. THOMPSON, Isaiah 's Ideal King,
in JSOT 24 (1982) 79-88; H . SEEBASS, Herrscherverheissungen im Alten Testament
(Biblische Studien, 19), Neukirchen-Vluyn, Neukirchener, 1992; A. LAATO, Who is
Immanuel? The Rise and Foundering of Isaiah's Messianic Expectations, bo, Academy
Press, 1988; P. WEGNER, A Re-Examination of Isaiah ix 1-6, in VT 42 (1992) 103-112.
For the Greek text of Isaiah see R.R. OTTLEY, The Book of Isaiah according to the
Septuagint (codex Alexandrinus). II: Textual Notes, Cambridge, University Press, 1906;
J. ZIEGLER, Untersuchungen zur Septuaginta des Buches Isaias (Alttestamentliche
Abhandlungen, 12/3), Mnster, Aschendorff, 1934; I. SEELIGMANN, The Septuagint Ver-
sion of Isaiah. A Discussion of Its Problems (Mededelingen en verhandelingen, 9;
Vooraziatisch-egyptisch genootschap "Ex oriente lux"), Leiden, Brill, 1948; A. VAN DER
KOOU, Die alten Textzeugen des Jesajabuches (OBO, 35), Gttingen, Vandenhoeck &
Ruprecht; Freiburg/S, Universittsverlag, 1980; J. KOENIG, L'hermneutique analogique
du Judasme antique d'aprs les tmoins textuels d'Isae (SupplVT, 33), Leiden, Brill,
1982; R. HANHART, Die Septuaginta als Interpretation und Aktualisierung. Jesaja
9:l(8:23)-7(6), in A. RoF - Y . ZAKOVITCH (eds.), IL. Seeligmann Volume. Essays on
the Bible and the Ancient World, Jerusalem, Rubinstein, 1983, pp. 331-346; the present
views on the Greek text of Isa 9 also rely on a forthcoming article on the subject by A.
van der Kooij.
 1
ma p x a "ae^ ol ,
those living in a land of deep dark the living in the land and shadow of death
DrrVXJ 13 ' .
on them light has shined a light will shine upon you.
2 rra-in (3) ,
you have multiplied the nation A large part of the nation 1
nnofrn nVnin (V?) xV v ,
you have increased its joy that you have brought back in your joy
1
psD ? inafr
they rejoice before you they shall even rejoice before you
i-spa nnafra ol
as (with) joy at the harvest as they that rejoice at the harvest
iVr "wxa v
as when they exult and as
ol ,
they that divide the spoil they that divide the spoil,
3 V?ao *?- "a (4)
for the yoke of his burden because the yoke shall be taken away
'
that lies upon them
aatf naa nxi
and the bar of his shoulder and the bar that is upon their neck,
ia twin ea* ^
the rod of the one oppressing him for the rod of the tax collectors
p a ova nnnn .
you have broken as on Midian's day the Lord has broken as on the day against Midian,
4 tfsna |xo pxo-Va (5)
for each boot of a trampling warrior for each robe acquired by deceit
D"ana nWua n^atzn
and (each) garment rolled in blood and (each) garment with profit
'
they will repay, and they shall wish
1
tfx nVaxa ns-ifr ? nrrm .
shall be for burning, food for fire they had been burnt by fire.

5 iiV-rr - r ^ - a (6)
For a child has been born to us For a child has been born to us
liV-jn: ]a ,
a son given to us and a son given to us
laatf Vx? mfran -nni , I
authority rests upon his shoulder his authority rests upon his shoulder
latf -
and he shall be named and he is named
-nai Vx psr XVD "
wonderful counsellor, mighty god messenger of great counsel,
158 MESSIANISM AND THE SEPTUAGINT 152/153

,
everlasting father prince of peace for I will bring peace to the princes
.
peace and health for him.

6 mfean nai (7) ,

great is his authority Great is his authority

and there shall be endless peace and there shall be no limit to his peace
KOD-Vxr
for the throne of David upon the throne of David

and his kingdom and his kingdom
rnsoVi nnx pnV
to establish and to uphold it to establish it and to uphold it
np-rsm BE?D3
with justice and with righteousness with justice and with righteousness

from this time onward and for ever from this time onward and for ever
-nfesn nwas mrr nxip
the zeal of Lord Sabaoth will do this the zeal of Lord Sabaoth will do this.

8
IV. ISA 8,23b (9,1)

The Hebrew Text. The beginning of the passage is not clearly marked.
There is no introductory formula. Many modern translations and com
mentaries assume that the opening line is to be found in MT 8,23b. The
RSV and NRSV render the relevant part of the verse as follows: "In the
former time he brought into contempt the land of Zebulun and the land
of Naphtali, but in the latter he will make glorious the way of the sea,
the land beyond the Jordan, Galilee of the nations". It is generally as
sumed that it I offers information about the historical setting of the ora
cle, referring to the Assyrian annexation of the northern part of Israel
around 732. This took place under Tiglath-pileser during the Syro-
Ephraimite war. The introductory function of this verse, however, its ap
pertaining to the following oracle, and its authenticity, are not beyond
suspicion. Moreover, its interpretation is complicated by several gram
matical and lexicographical problems, and its prosaic character contrasts
with the poetic form of the oracle proper.

8. J.E. EMERTON, Some Linguistic and Historical Problems in Isaiah viii.23, in Jour
nal of Semitic Studies 1 4 ( 1 9 6 9 ) 1 5 1 - 1 7 5 ; C . F . WHITLEY, The Language and Exegesis of
Isaiah 8,16-23, in ZAW 9 0 ( 1 9 7 8 ) 2 8 - 4 3 .
 The opening expression PTTFTON NS?D (kaet hari'son) and its translation
in the RSV and NRSV ("In the former time") illustrate this. The phrase is
not a common opener. At the beginning of a verse or a passage, NS?3 is
repeatedly combined with ": "About this time tomorrow" (e.g., 1
Sam 16; 2 Kings 7,1), never with . The usual translation inter
prets the second word as an adjective qualifying the first and overlooks
the grammatical problem of its masculine gender which disagrees with
the feminine gender of the substantive NS?. Moreover, the preposition D
"as, about" is read as 2 "in". It is more likely that here the expression
ND has its usual meaning "now, about this time". The adjective ptfinn
"the first" and its parallel p"inxn (ha'aharon) "the last" are not to be
understood as qualifiers of DSD, but as the subjects of the following
verbs. In these verbs and their subjects two antitheses (or, parallels, anti
thetic or not) should be recognised, between ptfinn and | and bet
ween *?pn and 3 3 . The verbs seem to have been chosen because
9

their roots mean "to be light" and "to be heavy", respectively. The ob
jects of the verbs, Zebulun and Naphtali, the way of the sea, the land
beyond the Jordan, all refer to the northern part of Israel. After the Syro-
Ephraimite war, Israel was divided into three parts: the coast lands,
Galilee and the land beyond the Jordan, the three parts of Israel ad
10
dressed in 8,23b .
The two verbs are in the perfect and the reader expects them to refer
to events in the past or, if they are prophetic perfects, in the future. The
RSV and the NRSV accept the view that the first verb refers to the past and
the second to the future. With Emerton we must say that this is highly
unsatisfactory. The meaning of the first verb (hiphil) is relatively clear:
"to treat lightly, to treat with contempt". The second verb (hiphil) is
more ambiguous. The sense "to make glorious" can perhaps be found in
H
Jer 3 0 , 1 9 . Its usual meaning, however, is "to make heavy". It is at
tested most often in the expression "to make heavy the yoke" (e.g., Isa
47,6). In line with this usual meaning, the sense of the verb in Isa 8,23
must probably be "to treat harshly".
It has proved to be difficult to identify "the first" and "the last" as
well as two i historical occasions, involving only the northern part of
Israel, on the first of which the region has been treated with contempt or
lightly, and on the second of which it was treated harshly. "The first"
and "the last" have been identified with two Assyrian kings, e.g., Tiglath-

9. EMERTON, Some Linguistic and Historical Problems (n. 8 ) , p. 1 5 6 .

10. A . ALT, Jesaja 8,23-9,6. Befreiungsnacht und Krnungstag, in Kleine Schriften
zur Geschichte des Volkes Israel, 11, Mnchen, Beck, 1 9 5 3 , pp. 2 0 6 - 2 2 5 .
11. The Septuagint (Jer 3 7 [ 3 0 ] , 1 9 ) omits the verb and its immediate context.
pileser and Shalmaneser. The first annexed the northern part of Israel as
an Assyrian province. The problem is that the attack of the second was
not so much directed at this new Assyrian province, but at Samaria, the
southern part of the kingdom which is nowhere mentioned in Isa 8,23
(LXX 9,1). Emerton proposes a different solution. As happens more often
in Hebrew, the two opposites - the first and the last - express the idea of
totality: "from the first to the last, everyone". He translates the verse as
follows: "Now has everyone, from the first to the last, treated with con
tempt and harshness the land of Zebulun and the land of Naphtali, the
way of the sea, the region beyond Jordan, Galilee of the nations".
In our opinion, "the first" and "the last" are to be understood as "the
former" and "the latter" referring to two persons in the immediately
preceding context (v. 21) in which distressed Israel is said to curse (V?p
piel, compare with bbp hiphil in 8,23) "by their king and by their God".
In 8,23 the former is said to have treated his people with contempt, and
the latter to have dealt with them harshly. This does not necessarily
mean that the author of 8,23 understood v. 21 correctly, or wished to do
1
so. In its original context, v. 21 may have understood l D ? ^ (MT malko
12
"their king") as a divine name Malik or Milkom , and as a parallel to
the second name "their god", referring to a pagan cult. If so, the author
of 8,23 reinterpreted the names, applying them to the Israelite king
(Pekah?) and to the Lord.

The Greek Text. The translator seems to have had problems with the
verse. He understood ns?D as the last word of the foregoing verse, and
rendered it by "for a time (or, until the time)". ] "the
first" is translated as "this first" ( ) . The verb bpTi is un
derstood as meaning "to be quick, to act quickly", and seems to be ren
13
dered twice by the verb "to act, to d o " . The second time the
adverb "quickly" adds the necessary nuance. The mood of the un
accented Greek verb is ambiguous. In the context it is usually under
stood as an imperative: "do this first, act quickly". Zebulun and
Naphtali are addressed. They are urged to act. Without the accent given
to it in the critical edition, however, the verb can also be read as an in
dicative. In a prophetic context this indicative mood can have the mean
14
ing of a prophetic future . In this case the reference is most likely to the

12. Compare Isa 5 , 2 6 ; see J. LUST, Molek and , in Studia Phoenicia 1 1 (Orien-
talia Lovaniensia Analecta, 4 4 ) , Leuven, Peeters, 1 9 9 1 , pp. 1 9 3 - 2 0 8 .
13. On the verb , which in most Greek mss, and in Jerome's Latin translation of
the Greek, replaces , see HANHART, Die Septuaginta als Interpretation und Aktuali
sierung (. 7 ) , p. 3 3 3 .
14. F . BLASS - A. DEBRUNNER - F . REHKOPF, Grammatik des neutestamentlichen
Griechisch, Gttingen, Vandenhoeck & Ruprecht, 1976, 3 2 3 . 1 .
Lord of whom it is I stated that "he shall do this first, he shall act
quickly". This reading establishes an inclusion with the final sentence of
the oracle where it is said that "the zeal of the Lord will do this
( )". Since further on the translator also brings to the fore
the role of the Lord, the latter option is probably to be preferred. It has
implications for the grammatical role of Zebulun and Naphtali, and of
the others named in the remaining part of the verse. When they do not
function as addressees invited to "act quickly", they are to be joined to
the verb in the next verse. They are the "people walking in dark
ness" who are invited to "see a great light". The unvocalised Hebrew
15
allows both interpretations .
The antithesis "the first - the last" is not preserved in the LXX. The
clause 3 3 jTirtsm may seem to lack an equivalent in the translation.
Also, the LXX may seem to have a "plus", ot oi -
. It has been understood as an insert and an attempt
towards a rendition of the missing clause, including a second translation
of DTI "JTT (already translated by ). More likely, how
ever, should be seen as an insert. Originally it may
have been a marginal note. As a translation, its literal character betrays
16
the hand of Aquila or Theodotion . The so-called "plus"
ol is probably part of the original free
translation: oi "the rest" is a rendition of " "the last, the
rest". The remaining part of the so-called "plus" has a parallel in Ezek
25,16 where is a
1 7
fairly literal translation of D^n m x t f . In Ezek 25,16 the Hebrew
has no direct counterpart for . In Isa 8,23 the translator
seems to have left the verb 3 3 untranslated.
The expression at the end of the verse is a real
18
"plus" without any support in the Hebrew . It seems to apply the ora
cle, originally addressed to the northern kingdom of Israel, to the south
ern kingdom of Judah. This addition transports us into the historical
arena of Palestine in Hellenistic times. The use of , in the techni
19
cal signification of "district" is particularly known from the papyri .
15. The commonly accepted interpretation, reading as an imperative, was prob
ably influenced by the mss which erroneously read the imperative .
16. See ms Q and Syh. Aquila probably uses the accusative to indicate the adverbial
use of the substantive: "|~n = "towards", e.g., Aquila in Ezek 21,2 (20,46). Its ab
sence in Matt 4,15 certainly proves that it is not a Christian insert. See HANHART, Die
Septuaginta als Interpretation und Aktualisierung (n. 7), p. 333.
17. SEELIGMANN, The Septuagint Version of Isaiah (n. 7), p. 74.
18. Many mss, especially those belonging to and L, do not have the addition.
19. See SEELIGMANN, The Septuagint Version of Isaiah (n. 7), p. 81, with reference to
Preisigke. The expression is absent in the recensions of Origen
and Lucianus and in Matthew.
The foregoing phrase "Galilee of the gentiles"?,
rendering ' ^Vl, is slightly puzzling. In 1 Mace 5,15 the Greek ex
pression for "Galilee of the gentiles", meaning "heathen Galilee" or
"the Hellenised inhabitants of Galilee", is . This
locution is probably based on Joel 4,4 where it stands for I MT n^bi
rwbn "the regions of Philistia". In Hellenistic times, the term "Philis
20
tine" was used as another word for Hellenised Jew .

To what extent does the meaning of the Greek verse differ from that
of the Hebrew? The ambiguity of the Hebrew makes a straightforward
answer difficult. The Hebrew probably states that "the former" and "the
latter" brought disaster over the northern parts of Israel. According to
Hanhart, the translation calls directly upon the inhabitants of Zebulun
and Naphtali and other parts of Israel, as well as those in Judah, to do
something themselves and to do it quickly. What are they to do? The
imperative in the following verse tells them: "See...". We suggested an
alternative reading based on a text without accents. The Lord is the sub
ject of the first verb, which is to be parsed as an indicative with a pro
phetic future connotation: "He shall do this first, He shall act quickly."
The remaining part of the verse is the beginning of a new sentence con
nected with the first verb of the following verse.
The Greek recensions try to bring the translation closer to the He
brew. They offer interesting interpretations of the MT. According to
Procopius, Symmachus replaces - by
,
. Note the
antithesis and the individualising interpretation : "the first one quick
ened..., the second made heavy". The mood and tense of the verbs are
aligned with the MT. Most elements of this recension support our inter
pretation of the MT. Its literalness, which does not seem to make much
sense, raises the suspicion that Aquila had a hand in it, not Symmachus.
According to ms 710, Aquila and Theodotion begin with
"first he alleviated this".
The quotation in Matt 4,15 begins with , after the main
difficulty (Ottley 1906, 152). It confirms our reading of the second part
of the verse, connecting it with 9,1 (LXX 9,2). Note that it does not share
the LXX'S preference for synonyms. It uses twice for the MT'S re
peated , instead of and . The double translation of LXX
( ot . . . ) , as well as the addition at the end of the verse (

20. HANHART, Die Septuaginta als Interpretation und Aktualisierung (n. 7), pp. 340-
341.
 ) are missing. This indicates that Matthew's text was
based on a recension of the LXX bringing the text closer to the Hebrew.
Reading instead of , Jerome applies the first part of the ora
cle to Jesus' first miracle in Cana: "Drink this (wine) first". Seeing the
first miracle, the land of the north was allowed to drink first the potion
21
of faith . I

V. ISA 9,1-4 (9,2-5)

The Hebrew Text. Vv. 1-4 can, and perhaps should, be read as a sepa
rate unit. V. 4 is a good conclusion that can be compared with the end
ing of other Isaian oracles. Compare Isa 30,27-33 where the final verse
22
announces the punishment of Assur through fire . The form of Isa 9,1-4
is that of a song of thanksgiving and praise and may be compared with
Ps 107,1 Off. This song of thanksgiving is pronounced either by the
prophet or the people and is addressed to the Lord: "You have multi
plied the nation" (v. 2).
The style and contents of the passage are most interesting. It contains
images of darkness, which symbolise death and Sheol, contrasted with
light, symbolising life and YHWH. Such explicit opposition is unusual in
the Old Testament. It may imply a first suggestion of some form of life
after death. A clearer reference to "light" as a symbol of life after death
a
can be found in lQIs 52,11. In this poem of the Suffering Servant, light
is promised as a reward to the servant who has been put to death.
The song in 9,1-4 is about Israel, not Judah. This is certainly the inter
pretation given by 8,23b. The oracle announces salvation for Israel; the
enemy will be utterly defeated (9,3). "The day of Midian" is a reference
to the Holy War in the time of Gideon (Judg 7). The new war referred to
here is probably against the Assyrians. No explicit reference is made to
them, but we find expressions such as every "boot" (v. 4) which is not a
Hebrew word, but an Assyrian one.
In this passage we find a familiar Isaian trait: a liking for the earlier
23
period of the Judges . "Midian" is a reference back to that period. Also,
in 8,23b Zebulun and Naphtali are mentioned together. They were the

2 1 . Commentariorum in Esaiam Libri I-XI (Corpus Christianorum, 7 3 ) , Turnhout,

Brepols, 1 9 6 3 , pp. 1 2 1 - 1 2 2 .
2 2 . H. WILDBERGER, Jesaja (BKAT, 10/1), Neukirchen-Vluyn, Neukirchener, 1 9 7 2 ,
p. 3 7 0 .
2 3 . W. HARRELSON, Nonroyal Motifs in the Royal Eschatology, in B.W. ANDERSON -
W . HARRELSON (eds.), Israel's Prophetic Heritage. Essays in Honor of James Muilen-
burg, London, SCM, 1 9 6 2 , pp. 1 4 7 - 1 6 5 .
only faithful tribes during the days of the Judges (Deborah, Judg 4,10).
The only other place in the Old Testament where we find them joined
together is in the Song of Deborah (Judg 5,18).

The Greek Text. The translation of 9,1 (9,2) addresses the people, ex
24
horting them (imperative) to: "see a great light" (9,1 [9,2]) . The im
perative is a normal rendition of the unvocalised Hebrew l i n . In
contrast with in the foregoing verse, it cannot be read as an indica
tive. In 9,1.2 (9,2.3) third person pronouns are changed into second per
son pronouns. In v. 2 (v. 3) the second person plural refers to the people
being addressed, and the second person singular refers to the Lord. In
these verses the Hebrew perfect tenses are rendered by future tenses.
Whereas the Hebrew I seems to refer to a salutary event in the past, the
25
Greek invites its addressee to see a forthcoming light . In v. 3 (v. 4), the
insert of a verb in the future tense () further underlines
the hopeful prospects. At the end of the verse, the Lord is mentioned
explicitly in the third person, as the subject of a verb indicating an inter
vention in the past.
At the beginning of v. 2 (v. 3) the translation reflects a reading of the
Hebrew differing from the MT. The Greek has "a large part (3*10?) of
2 6
the people ( 5 ) " for the MT "you multiplied (" 3 1 ) " . According
to van der Kooij, the following verb, , here means "to bring
down to some place". In this sense it is also used in Gen 37,25.28; 39,1
where Joseph is said to have been "brought down to Egypt". In his
view, the "people" mentioned in v. 2 (v. 3) can hardly be identified with
the "people" mentioned in the foregoing verse, since the former are sup
posed to live in Palestine, whereas the latter have been "brought down"
to some other place by the Lord, most likely to Egypt. This translation,
27
with its implicit allusion to the story of Joseph, is tempting . The dis
tinction between the "people" walking in darkness, and "the greatest
part of the people" who have been brought down is further supported by
the fact that the first are directly addressed and called upon to see,

24. None of the ancient mss seem to attest () instead of . () is the

"corrected" form found in Lucianic and Origenic recensions.
25. Note the copula before which has no counterpart in the MT, and the splitting
of RVNAVX into ?S and MA. See TWAT 6 (1989) 1056-1059.
26. For "a large part" as a translation of , see BLASS-DEBRUNNER-
REHKOPF, Grammatik des neutestamentlichen Griechisch (n. 14), 245,1 note 1, with ref
erence to Matt 21,8. The LXX does not seem to have read a negation (sb) before the verb
n"?Tin. Our English translation of the verse, following the (N)RSV presupposes qere iV for
ketib V (cpr. lQIs" NlV).
27. HANHART, Die Septuaginta als Interpretation und Aktualisierung (n. 7), pp. 342-
343.
whereas the second are referred to in the third person. The final part of
the sentence, however, does not seem to fit into this reading. Why
should the Lord have brought a large part of the people down to Egypt
"in his joy ( )"? Hanhart offers a different interpre
tation. In his opinion, you have brought back refers to the
liberation of the oppressed Jews in Galilee, as described in 1 Mace 5,23.
There it is said that Simon, the Maccabean, liberated the Jews of Galilee
and Arbatta ... "and brought them to Judea with great rejoicing (
' )". The vocabu
lary stands close to that of Isa 9,2(3), and may have inspired the transla
tor. The Isaian translation probably alludes to the victory of the Macca
bees. In this context, the joy of the Lord makes sense. In further support
of Hanhart's interpretation, it may be added that the verb is
used in a similar sense ("to bring back") in 3 Mace 7,19.
In the translation of vv. 3 and 4 (vv. 4 and 5) the references to war
seem to be replaced by references to financial oppression. In v. 3(4) the
verb is a normal equivalent of Hebrew Btoi ("to oppress"). In
28
Isaiah it refers to the activity of tax collectors . The changes are more
radical in v. 4(5). The "trampling boot of the warrior" is I transformed
into a "robe acquired by deceit", and the "garment rolled in blood" into
29
a "garment (acquired) with usury . A verb without counterpart in the
Hebrew () indicates the intention to "repay". The contents
deal with the fate of the people, distinguishing between past and future
events. The part of the people that has been "brought back" are said to
be going to rejoice as soon as the yoke and the rod that lay on them is
taken away (v. 3[4]). This promise is not in vain. The Lord already gave
a sign: He has broken the power of the tax collectors, but the final lib
eration from oppression is still to come. The historical background is
enigmatic. The description of the events in the past seems to be to the
period of the Seleucid domination, and to the Maccabean revolution.
According to Hanhart, the prospective liberation is situated in the
eschatological age. In his view this becomes absolutely clear in the final
30
verses of the oracle .

28. See Isa 14,4 and the discussion in ZIEGLER, Untersuchungen zur Septuaginta des
Buches Isaias (n. 7), p. 200; see also Isa 3,12, and compare 30,33. In the papyri the verb
is often given this meaning; see, for example, F . PREISIGKE, Wrterbuch der griechischen
Papyrusurkunden mit Einschluss der griechischen Inschriften, Aufschriften, Ostraka,
Mumienschilder usw. aus gypten, I Band, Berlin, Selbstverlag, 1925.
29. On the expression ("with usury"), see ZIEGLER, Unter
suchungen zur Septuaginta des Buches Isaias (n. 7), p. 195.
30. HANHART, Die Septuaginta als Interpretation und Aktualisierung (n. 7), pp. 344-
345.
 V I . ISA 9,5-6 (9,6-7)

The Hebrew Text. The form of these verses is quite different from
what precedes. The earlier verses were addressed to YHWH, but these are
not. Here the text says "For to us a child is born." The child takes the
centre stage as saviour, not YHWH. The passage is not a song of thanks
giving to YHWH, but a song of enthronement. All attention is drawn to
the new prince on the day of his birth or the day of his enthronement. On
31
that day, he receives various honorific names (v. 5 ) .
Basically what we have here is an enthronement of a prince with hon
orific titles. With regard to the titles, it is usually noted that in Egypt five
titles are given to new rulers. Here, however, we seem only to have four.
For this reason, some exegetes like to split the four titles to make five
out of them. Support for this endeavour can be found in the final in
1
nmo ? at the beginning of the MT V. 6, which may conceal an original
fifth title.
Contents. Most important in this section is the announcement con
cerning a prince or king who will rule with justice and righteousness. If
we read this in conjunction with 9,1-4, the suggestion is that he will
bring salvation to Israel. Who is the announced one? He sits on the
Davidic throne (9,6). The reference can hardly be to Hezekiah, the son
of Ahaz. Israel happened to be defeated in its war with Syria against
Judah. It is highly unlikely that Judah's king Hezekiah would have been
viewed as a I saviour for the defeated northern kingdom. Most probably,
the prince referred to is Josiah (c. 640). His reign began almost 100
years after the Syro-Ephraimitic war. By that time the wounds of the war
may have been healed. Josiah seems to have been successful in once
again reunifying the North and the South for a short period of time and
may thus have returned Israel to its old Davidic boundaries. This ap
pears to be confirmed by the historical narrative in 2 Kings 2 2 - 2 3 . The
passage in Isa 9,5-6 may have been his enthronement song. In that case
the song would not have been written by Isaiah, but by someone living
much later. It is not strictly messianic, but it refers to a Josiah who was
on the throne shortly before the exile.

The Greek Text. The names given to the child in v. 5 (LXX V. 6) seem
to be reduced to one item: Messenger ( ) of Great Counsel. The

31. There is no agreement about the original number and meaning of the names. See:
E. LIPINSKI, Etudes sur des textes messianiques, in Semitica 20 (1970) 50-53; W .
ZIMMEREI, Vier oder fnf Thronnamen des messianischen Herrschers von Jes. IX 5h.6, in
VT 22 (1972) 249-252; K . - D . SCHUNCK, Der fnfte Thronname des Messias (Jes. IX 5-6),
in VT 23 (1973) 108-110.
child is no longer called "Great Counsel", but "Messenger" of Great
Counsel. In fact, through the insert of "Messenger", the single name is
32
given to the Lord who sent the "messenger" , or it may have lost its
character of a personal name and been reduced to the common name
"counsel" and the adjective "great". Seeligmann is most impressed by
the peaceful character of the Child-Messiah in the Greek text. With ref
erence to Jer 32(39), 19 he interprets his title
as "the Delegate who carries out the Divine Dispensation of the age-old
33
plan". Hanhart follows him in this .
The other names are given a completely new interpretation. The term
itself is probably a rendition of the second name T D J - V N . The
first part of the third name O N (father) is read as a verb : "I
shall bring". The second part IV is interpreted as the preposition IV and
consequently rendered by . The two components of the fourth name
are also treated separately. The noun "ifa "prince" is read as a plural
and is seen as the indirect object (destination) of the verb,
whereas the noun DlVtf "peace" is interpreted as its direct ob
ject.
The Greek text has a "plus" which may be a doublet of the phrase we
have just discussed, or a free rendition of a fifth name missing in the
34
M T . Also, the Greek translation underlines the first person pronoun
making it explicit: "for I ( ) will bring peace". The result of this
intervention by the translator is that the emphasis is taken away from the
child and placed on the Lord. Moreover, the importance of a final peace
is strongly emphasised.
The immediate motive behind these features in the LXX may have
been I the divine character of the names. The translator may not have
liked the name "Mighty God" being applied to any human person, king
or not. Therefore, he inserted the words "messenger of" or be
35
fore the names . Through this insertion, the first name refers to YHWH
and not to the child.

32. "Messenger" or seems to be a free rendition of (-|"O)

33. SEELIGMANN, The Septuagint Version of Isaiah (n. 7), pp. 118-119; HANHART, Die
Septuaginta als Interpretation und Aktualisierung (n. 7), pp. 344-345.
34. According to SEELIGMANN, The Septuagint Version of Isaiah (n. 7), p. 75 the
phrase in question is probably borrowed from Sir 1,18. This suggestion is rather puzzling
since the author also holds that Ben Sirach shows traces of being influenced by Isaiah.
Towards the end of his book (p. 119), where he again refers to the expression in Isa 9,6,
Seeligmann defends the position that the last line of Isa 9,6 is probably influenced by Ben
Sirach.
35. While the title might perhaps be apocalyptic in nature, it does not seem
to be messianic. Compare the Book of Mal(e)achi, especially 3,1. In Qumran, the "angel"
Michael defeats the bad "angels" and builds up the heavenly kingdom on earth.
 VII. ISA 8,23b-9,6
M A I N CHARACTERISTICS O F THE LXX, AND MESSIANISM

If one accepts the options and decisions taken in the foregoing analy
sis, the most important nuances and accents specific for the LXX can be
summarised as follows:

1. The role of the Lord is emphasised. This appears to be the case

right at the beginning of the oracle, where it is said that "He shall do this
first, he shall act quickly". In v. 5(6) the Lord's intervention becomes
even more explicit. The translator transforms the last part of the verse
into a direct speech of the Lord: "I will bring peace". The role of the
human leader is reduced to that of a "messenger" of the Lord.
2. Whereas the Hebrew text seems to focus on the northern part of the
country, the Greek includes Judah. In the Greek text, all of the following
constitute the people walking in darkness: "the region of Zabulon, the
land of Naphtali, and the rest, inhabiting the sea-coast, and the land be
yond the Jordan, Galilee of the gentiles, as well as the districts of
Judea". They are invited to see a great light.
3. Special attention is given to a large part of the nation which seems
to have lived in exile, and has now been brought back. Their return
(v. 2[3]), as well as the removal of their financial oppression (v. 3[4]), is
interpreted as a guarantee of a better future and a final liberation in an
eschatological era.
4. The references to military violence, abundant in the MT, are re
placed by allusions to financial oppression. Also, the Lord's final inter
vention, heralded by his messenger, implies an everlasting peace. The
emphasis on the peaceful character of the Lord, and of his plan for the
world, is one of the typical features of the LXX. It can also be found in
Isa 42,13 where the Hebrew text describing the Lord as a "man of War
1
( m n n ? ^ ttPN)" is rendered by "He will break the war ( -
36
)" .

The present contribution was mainly concerned with the individual,

royal messianic implications of the LXX translation of Isa 8,23b-9,6. The
precise identification of the historical allusions, introduced into the ora
cle by the translator, were I dealt with only when they seemed to shed a
particular light on the messianic question. The above summary leads to

3 6 . A similar translation occurs in Exod 15,3 See SEELIGMANN, The Septuagint Ver
sion of Isaiah (n. 7 ) , p. 118, and especially KOENIG, L'hermneutique analogique du
Judasme antique (n. 7 ) , pp. 59-63.
the conclusion that the translation does not enhance the individual royal
messianic character of the oracle. It emphasises the role of the Lord over
and against that of his human Messiah, who sees his function reduced to
that of a messenger. On the other hand, the distinction between past
hope-giving interventions of the Lord and his expected final act of salva
tion, appears to underline the eschatological character of the prophecy.
Lectio divina 177 (1999) 243-263

DAVID DANS LA SEPTANTE

REMARQUES PRLIMINAIRES SUR LA SEPTANTE

1
1. La Septante n'est le travail ni d'une seule personne, ni d'une cole.
Plusieurs traducteurs et rviseurs ont particip cette entreprise de lon-
gue haleine, et cette pluralit se vrifie mme pour tel ou tel livre bibli-
que pris isolment. Il est donc hasardeux de parler de "tendances tholo-
giques de la Septante", comme si cette traduction formait un bloc
homogne. En d'autres termes, on ne doit pas s'attendre trouver dans
la LXX une image spcifique et homogne de David, qui s'opposerait la
prsentation de David dans le TM.
2. Les exgtes considrent bien souvent la Septante comme une in-
terprtation du texte massortique, puisqu'elle traduit un original en lan-
gue hbraque. En fait, ce n'est pas toujours le cas. Les traducteurs ont
voulu rendre l'original d'une manire aussi fidle que possible, par res-
pect pour la Parole divine. Il est vrai que toute traduction suppose une
certaine interprtation. Les accents interprtatifs sont plus prononcs
dans les livres ou sections de livre caractriss par une technique de tra-
duction assez libre, o le traducteur attache plus d'importance la lan-
gue du destinataire qu' celle de sa source. Cependant, on oublie trop
souvent que les traducteurs ne travaillaient pas ncessairement sur un
texte hbreu identique celui des massortes. Il est possible - et, dans

1. Pour une information gnrale sur la Septante, on consultera les introductions sp-
cialises. Voir en particulier: H.B. SWETE, An Introdution to the Old Testament in Greek,
Cambridge, University Press, 1900; S. JELLICOE, The Septuagint and Modern Study, Ox-
ford, Clarendon, 1968; . - R. KRAFT, Septuagint, in IDBS, 1976, pp. 807-815; .
FERNANDEZ-MARCOS, Introduccin a las versiones griegas de la Biblia (Textos y estudios
"Cardenal Cisneros", 64), Madrid, CSIC, 1979; . , Die Griechischen Bibelber-
setzungen, in ANRW 11.20.1 (1987) 120-189; ID., The Septuagint, in M.J. MULDER (ed.),
Mikra: Text, Translation, Reading and Interpretation of the Hebrew Bible in Ancient
Judaism and Early Christianity, Assen, Van Gorcum; Philadelphia, PA, Fortress, 1988,
pp. 161-188; G. DORIVAL - M. HARL - O. MUNNICH, La Bible grecque des Septante. Du
judasme au christianisme ancien (Initiations au christianisme ancien), Paris, Cerf, 1988;
B. BOTTE - P.-M. BOGAERT, Septante et versions grecques, in DBS 12 (1993) 536-693;
M. CIMOSA, Guida alio studio dlia Bibbia greca, Roma, Societ biblica Britannica e
Forestiera, 1995. Pour d'autres outils, voir C. DOGNIEZ, Bibliography of the Septuagint.
Bibliographie de la Septante 1970-1993 (SupplVT, 60), Leiden, Brill, 1995.
certains cas, il est probable - qu'ils aient eu devant eux un texte hbreu
plus ancien. Dans cette hypothse, le texte grec peut avoir conserv une
image plus originale de David que celle du texte massortique.
3. Il est impossible de discuter ici tous les passages bibliques qui par-
lent de David. Je me concentrerai sur quelques pisodes des livres des
Rgnes (Samuel - Rois). La Septante de ces crits a des caractristiques
2
particulires . Sans doute la plus ancienne I version grecque de 2 S 11,2
- 1 R 2,11 et de 1 R 22,1 - 2 R 25,30 n'a-t-elle pas t conserve dans la
Septante traditionnelle, mais dans la recension antiochienne ou lucia-
nique (Le). La contribution de cette dernire est galement importante
pour les autres parties de ces livres. En effet, il est admis que la recen-
sion lucianique des livres de Samuel et des Rois repose sur un substrat
hbreu proto-massortique et qu'il recle, sous sa forme dite "proto-
3
lucianique", un tmoin fidle de la Septante ancienne .

2. Il n'existe pas encore d'dition critique de la Septante des Rgnes dans la srie de
Gttingen. La meilleure dition existante est toujours celle de A . E . BROOKE - N. MCLEAN
- H. St. John THACKERAY, The Old Testament according to the Text of Codex Vaticanus,
Supplemented from Other Uncial Manuscripts, with a Critical Apparatus Containing the
Variants of the Chief Ancient Authorities for the Text of the Septuagint. II: The Later
Historical Books. Partie 1: / and H Samuel, London, Cambridge University Press, 1927.
Notons quelques commentaires qui donnent une bonne information sur la Septante de Sa-
muel et les problmes de critique textuelle: A . CAQUOT - P. DE ROBERT, Les Livres de
Samuel (Commentaire de l'Ancien Testament, 6), Genve, Labor et Fides, 1994; J.P.
FOKKELMAN, Narrative Art and Poetry in the Books of Samuel (Studia Semitica Neerlan-
dica, 20/23/27/31), Assen, Van Gorcum, 1981/1986/1990/1993; R.W. KLEIN, / Samuel
(Word Biblical Commentary, 10), Waco, TX, Word, 1983; A.A. ANDERSON, 2 Samuel
(Word Biblical Commentary, 11), Waco, TX, Word, 1989; P.K. MCCARTER, JR., / Sa-
muel (The Anchor Bible, 8), New York, Doubleday, 1980; ID., // Samuel (The Anchor
Bible, 9), New York, Doubleday, 1984. Parmi les commentaires plus anciens, on ne peut
pas se passer de P. DHORME, Les Livres de Samuel (tudes Bibliques), Paris, Gabalda,
1910. Parmi les tudes rcentes de critique textuelle et de la Septante des livres de Sa-
muel, mentionnons: S. PISANO, Additions or Omissions in the Books of Samuel: The
Significant Pluses and Minuses in the Massoretic, LXX and Qumran Texts (OBO, 57), Fri-
bourg/S, ditions universitaires; Gttingen, Vandenhoeck & Ruprecht, 1984; D. BARTH-
LMY (ed.), Critique textuelle de Ancien Testament. T. 1: Josu, Juges, Ruth, Samuel,
Rois, Chroniques, Esdras, Nhmie. Esther (OBO, 50/1), Fribourg/S, ditions universi
taires; Gttingen, Vandenhoeck & Ruprecht, 1982; . (ed.), The Hebrew and Greek
Texts of Samuel, Jrusalem, Academon, 1980; E . ULRICH, The Qumran Texts of Samuel
and Josephus (HSM, 19), Chico, CA, Scholars Press, 1978; parmi les tudes plus ancien
nes, n'oublions pas J. WELLHAUSEN, Der Text der Bcher Samuelis, Gttingen, Vanden
hoeck & Ruprecht, 1872; N. PETERS, Beitrge zur Text- und Literarkritik sowie zur
Erklrung der Bcher Samuel, Freiburg/B, Herder, 1899; M. REHM, Textkritische Unter
suchungen zu den Parallelstellen der Samuel-Knigsbcher und der Chronik (Alttesta-
mentliche Abhandlungen, 13/3), Mnster, Aschendorff, 1937; H.J. STOEBE, Die Goliath-
perikope 1 Sam. xvii i-xvi/i 5 und die Textform der Septuaginta, in VT 6 (1956) 397-413.
3. Voir, entre autres, . , Lucian and Proto-Lucian. Towards a New Solution of
the Problem, in RB 79 (1972) 101-113; R.W. NYSSE, An Analysis of the Greek Witnesses
to the Text of the Lament of David, in . (ed.), The Hebrew and Greek Texts of Sa
muel, 1980 Proceedings IOSCS, Vienna, Jerusalem, Academon, 1980, pp. 69-104. Pour
 Je commencerai mon enqute avec le rcit de David et de Goliath ( 1 S
17). La Septante ancienne de ce texte ne contient que la moiti environ
de la matire du TM: celui-ci a deux rcits, tandis que la Septante n'en a
qu'un. J'ai dj compar l'hbreu et le grec de ce chapitre dans un tra-
4
vail antrieur , et j'en avais conclu que la Septante ancienne ne doit pas
tre considre comme l'abrviation de l'hbreu. Je ne referai pas ici
tout le chemin parcouru dans cette tude: je concentrerai mon attention
sur le personnage de David dans la Septante ancienne du rcit.
En second lieu, j'tudierai l'pisode de la prophtie de Nathan Da-
vid (2 S 7 et 1 Ch 17). C'est un texte important en ce qui concerne la
personne de David et sa dynastie; j'en tudierai les versions grecques et
le texte hbreu. I

I. D A V I D ET GOLIATH

Comme l'oracle de Nathan, l'histoire de David et Goliath figure dans

une section o la Septante semble avoir t bien conserve dans le
4
Vaticanus et les manuscrits de la mme famille . Rappelons brivement
les donnes du problme. Les chapitres 16 et 17 du premier livre de Sa-
muel proposent trois entres en scne de David (16,1-13; 16,14-23;
17,12-31). En 16,14-23, David est introduit la cour de Sal comme un
des fils de Jess, de Bethlem. Harpiste dou, c'est aussi "un brave, un
bon combattant, il parle avec intelligence, il est bel homme, et le Sei-
gneur est avec lui" (v. 18). Dans ce mme rcit, David reoit l'ordre de
rester la cour (v. 22). Le lecteur connat David, car il lui a dj t pr-
sent dans le rcit de la visite de Samuel Bethlem et de l'onction du
fils cadet de Jess, au dbut du chap. 16. Outre ces deux pisodes com-
muns l'hbreu et au grec, le texte hbreu offre une troisime version
des origines de David et de sa premire rencontre avec Sal (17,12-31).
Le premier verset de ce rcit ne prsuppose pas que le lecteur ait dj
fait la connaissance de David au chapitre prcdent: "David tait le fils
d'un Ephraten, celui de Bethlem de Juda, qui s'appelait Jess, et qui

l'dition des textes voir N . FERNANDEZ MARCOS - J. BUSTO SAIZ, El texto antioqueno de
la Biblia griega. I: 1-2 Samuel (Textos y estudios "Cardenal Cisneros", 5 0 ) , Madrid,
CSIC, 1 9 8 9 ; N . FERNANDEZ MARCOS - J. BUSTO SAIZ, El texto antioqueno de la Biblia
griega. III: 1-2 Cronicas (Textos y estudios "Cardenal Cisneros", 6 0 ) , Madrid, CSIC,
1996.
4 . D. BARTHLMY - D.W. GOODING - J. LUST - . , The Story of David and Go
liath. Textual and Literary Criticism (, 7 3 ) , Fribourg/S, ditions universitaires; Gt
tingen, Vandenhoeck & Ruprecht, 1 9 8 6 .
4 ' . NYSSE, An Analysis of the Greek Witnesses to the Text of the Lament of David
(n. 3 ) , pp. 6 9 - 1 0 4 .
avait huit fils". Le rcit continue en disant que David, le fils cadet, fai-
sait patre les troupeaux de son pre. Pendant la guerre contre les Philis-
tins et Goliath, il est envoy au camp pour y ravitailler ses frres sur le
champ de bataille. Apparemment, selon cette version, David n'a pas en-
core un rang lev la cour royale, ce qui sera confirm en 17,55-58, o
Saiil ne semble pas connatre le jeune homme. C'est cette version con-
currente qui fait dfaut dans les manuscrits tmoignant de la traduction
grecque ancienne. Notons que les versets manquants dans la Septante
ancienne sont bel et bien attests dans la tradition lucianique, dont on
sait qu'elle a t influence par le travail de recension d'Origne.
Comment faut-il valuer les grands "moins" de la LXX en 1 S 17,12-
31 et 17,55-18,5? Signifient-ils que le texte grec est corrompu, qu'il
abrge le texte original plus long? Au contraire, si le texte grec n'est pas
une abrviation, faut-il admettre que le TM implique une expansion? Y
a-t-il une troisime possibilit? Dans un ouvrage collectif, D. Barth-
lmy, I D.W. Gooding, J. Lust et . ont essay de rpondre ces
5
questions . Pendant leur travaux et dans les annes suivantes, plusieurs
6
exgtes ont attaqu les mmes problmes . Pour l'tude prsente, ce
sont surtout les thses de A.Gr. Auld et Cr.Y.S. Ho qui doivent nous in-
tresser, puisqu'elles concernent les diffrences entre les images de Da-
vid proposes par le TM et la Septante.
Auld et Ho disent tre d'accord avec et Lust, pour autant que
7
ceux-ci reconnaissent que la LXX a conserv la version la plus originale .

5. See supra, note 4 .

6. PISANO, Additions or Omissions in the Books of Samuel (. 2 ) , pp. 7 8 - 8 6 ; F. POLAK,
Literary Study and "Higher Criticism" according to the Tale of David's Beginning, in
Proceedings of the Ninth World Congress of Jewish Studies, Division A: The Biblical
Period, Jerusalem, World Union of Jewish Studies, 1 9 8 6 , pp. 2 7 - 3 2 ; A. ROF, The Battle
of David and Goliath: Folklore, Theology, Eschatology, in J. NEUSNER - B.A. LEVINE -
E.S. FRERICHS (eds.), Judaic Perspectives on Ancient Israel, Philadelphia, PA, Fortress,
1 9 8 7 , pp. 1 1 7 - 1 5 1 ; J. TREBOLLE, The Story of David and Goliath (J Sam 17-18): Textual
Variants and Literary Composition, in Bulletin lOSCS 2 3 ( 1 9 9 0 ) 1 6 - 3 0 ; O . KAISER, Da-
vid und Jonathan. Tradition, Redaktion und Geschichte in 1 Sam 16-20. Ein Versuch* in
ETL 6 6 ( 1 9 9 0 ) 2 8 1 - 2 9 6 ; A.G. AULD - C.Y.S. Ho, The Making of David and Goliath, in
JSOT 5 6 ( 1 9 9 2 ) 1 9 - 3 9 ; A. VAN DER KOOIJ, The Story of David and Goliath: The Early
History of Its Text, in ETL 6 8 ( 1 9 9 2 ) 1 1 8 - 1 3 1 ; W. DIETRICH, Die Erzhlungen von David
und Goliat in 1 Sam 17, in ZA W 1 0 8 ( 1 9 9 6 ) 1 7 2 - 1 9 1 .
7 . TREBOLLE, The Story of David and Goliath (1 Sam 17-18) (n. 6 ) , p. 2 9 est du mme
avis. Pour PISANO (Additions or Omissions in the Books of Samuel (. 2 | , pp. 8 0 - 9 0 ) , KAI
SER (David und Jonathan [n. 6 ] , p. 2 8 4 ) , POLAK (Literary Study and "Higher Criticism"
according to the Tale of David's Beginning [n. 6 ) ) , ROF (The Battle of David and Go
liath [n. 6J, pp. 1 1 9 - 1 2 3 ) , VAN DER KOOIJ (The Story of David and Goliath [n. 6 ] , pp. 126-
1 2 9 ) et DIETRICH (Die Erzhlungen von David und Goliat in 1 Sam 17 [n. 6 ] , pp. 176-
179), la Septante a abrg le texte original. Je ne puis pas entrer ici dans un dialogue
dtaill avec tous ces auteurs. Qu'il me soit cependant permis d'ajouter quelques notes au
sujet des remarques intressantes de van der Kooij, puisqu'elles concernent plus directe-
Ils vont cependant leur propre chemin en I dfendant la thse selon la-
quelle les "plus" du TM ne forment pas un rcit concurrent et originale-
ment indpendant, comme le disent et Lust. Pour Auld et Ho, ces
"plus" du TM proviennent du travail d'un rdacteur qui a voulu opposer
le personnage de David celui de Saiil. Ce rdacteur s'est inspir du
style, de la structure et des thmes du rcit de l'onction royale de Saiil
par Samuel (1 S 9,1-2). A l'aide de ces donnes, il propose au lecteur
l'image d'un David plus vigoureux que celui dcrit dans le rcit original.
Ce David plein d'initiatives, entreprenant et victorieux, favoris par le
Seigneur, est oppos Saiil, roi timide, hsitant, malade, et finalement
rejet.
Il est vrai que les correspondances entre les deux rcits sont abondan-
tes. Dans mes articles cits ci-dessus, j'ai essay de dmontrer que ces
correspondances font partie du genre littraire. Ce sont des contes popu-
laires qui racontent comment un jeune homme d'allure quelconque est
charg d'une mission par son pre. D'une faon imprvue, cette mission
assez ordinaire le met en contact avec le chef de son peuple. Il existe
donc de nombreux parallles. Les contrastes, en revanche, sont rares ou
inexistants. Voyons de plus prs ce que Auld et Ho proposent ce sujet.
Selon ces deux auteurs, la premire prsentation des deux "hros" est
dj pleine de contrastes. Auld et Ho commencent par citer 1 S 9,1-2:
"Il y avait en Benjamin un homme appel Qish... Il avait un fils appel

ment les vues que j'ai proposes. Il admet (avec Rof) que le TM offre une version com-
posite. A son avis, il est clair que 17,12 est le commencement d'un rcit insr par un
rdacteur. Mais cette insertion, qui contient au moins le reste du chapitre (vv. 12-58), ne
concide pas avec le "moins" de la LXX, qui ne s'tend que jusqu'au v. 31. Le v. 32 joue
un rle important dans le raisonnement de van der Kooij. A son avis, aucun lment du
v. 32 ne permet de dire que ce verset appartienne une strate littraire diffrente du v. 31,
la fin du "moins" dans la LXX. La logique de son argumentation exige qu'on accepte
l'originalit du v. 32 TM: David dit Saiil: "Que personne ne se dcourage ( 7 ypl lb
'dm) cause de lui, ton serviteur ira combattre ce Philistin". La Septante offre une va-
riante: "Que mon seigneur ne se dcourage pas (
)...". Selon van der Kooij, le TM offre une continuation normale ce qui prcde aux
vv. 12-31. C'est une rponse au v. 31, o Saiil fait venir David chez lui, et au v. 24, qui
note que "tous les hommes d'Isral avaient trs peur du Philistin", sans mentionner que
Saiil avait peur lui aussi. Pour van der Kooij, la LXX a adapt le texte du v. 32 au v. 11 qui
met en exergue la peur de Saiil. Dans cette optique, le traducteur (ou sa Vorlage) a chang
'dm en 'dny (correction du type 'al-tiqre). On ne voit pas trs bien pourquoi le change-
ment ne se serait pas produit de faon inverse. Pourquoi le traducteur se serait-il oppos
('al-tiqre) la lecture du TM, lb 'dm attirant l'attention sur la peur de Saiil? Nous verrons
plus loin que, du moins selon Auld et Ho, le TM est plutt friand de remarques qui tendent
amoindrir l'image de ce roi. Ajoutons que le terme 'dny convient trs bien au discours
d'un serviteur qui s'adresse son roi, tandis que l'expression lb 'dm convient mieux au
style des Proverbes (Pr 16,9; 27,19; Gn 8,21). Il est donc probable que le texte original
lisait 'dny, et qu'un rdacteur du TM a introduit un changement mineur pour adapter le
v. 32 au v. 24.
Saiil, un beau garon. Aucun Isralite ne le valait: il dpassait tout le
peuple de la tte et des paules". Ensuite, ils opposent ce texte 1 S
17,12-14: "David tait le fils d'un Ephraten, celui de Bethlem de
Juda, I qui s'appelait Jess et avait huit fils ... David tait le plus jeune".
Leur commentaire est surprenant. Ils dclarent que Sal est prsent
comme le plus bel homme de son peuple, et donc comme un excellent
prtendant au trne, tandis que David n'est qu'un enfant, le plus jeune
d'une srie de huit, et qu'il n'est donc pas un prtendant indiscutable.
Cette description fait abstraction du contexte du chap. 16: celui-ci dit
clairement que le jeune David, lui aussi, tait beau garon et bon com-
battant (16,12.18). Si un rdacteur avait eu l'intention de crer le con-
traste suggr en insrant un rcit de sa main, n'aurait-il pas d'abord li-
min les donnes du rcit existant qui gnaient son intention? Dans la
suite de son propre rcit, le rdacteur suppos montrera clairement qu'
ses yeux aussi le jeune David tait un vaillant guerrier.
Auld et Ho voient un autre contraste dans le rsultat de la mission des
deux jeunes gens. Saiil choue: "Il parcourut la montagne d'phram ...
sans trouver" (9,4). David, en revanche, achve sa tche: "David se leva
de bon matin et laissa le troupeau avec un gardien ... David laissa les
bagages, dont il s'tait dcharg, entre les mains du gardien des bagages,
8
puis il courut au front et vint saluer ses frres" (17,20-22)" . Dans leur
commentaire, les deux auteurs ngligent de noter que Saiil reoit un
message l'avertissant que les animaux qu'il cherchait sont retrouvs
(9,20). De plus, ils oublient que le rsultat de la mission est sans impor-
tance dans ce genre de rcit: l'pisode de la mission anodine a pour seul
but d'amener le hros la cour.
Les deux auteurs relvent un troisime contraste dans les questions
poses par Saiil et David. coutons d'abord Saiil: "Saiil dit son servi-
teur: ... 'qu'apporterons-nous cet homme? Il n'y a plus de pain dans
nos sacs, et il ne convient pas d'offrir l'homme de Dieu des provisions
de route. Qu'avons-nous?'" (9,7). Laissons maintenant la parole Da-
vid dans un des "plus" du TM: "David dit aux hommes qui se tenaient
prs de lui: 'Que fera-t-on pour l'homme qui battra ce Philistin et qui
cartera la honte d'Isral? Qui est-il, en effet, ce Philistin incirconcis
pour qu'il ait dfi les lignes du dieu vivant?'" (17,26). Selon Auld et
Ho, les questions de Saiil et de David sont similaires par le style et la
forme; cepenldant les questions de Saiil trahissent sa passivit et sa b-
tise, tandis que celles de David montrent son esprit d'initiative et de d-
9
cision . Il existe, de fait, une diffrence entre les questions de Saiil et

8. AULD-HO, The Making of David and Goliath (n. 6), p. 27.

9. Ibid., pp. 28-30.
celles de David. Le contexte est pourtant si diffrent qu'il est difficile de
les comparer. Les questions de Sal doivent tre lues dans le contexte de
l'entrevue qu'il envisage avec le chef du peuple, tandis que celles de
David se posent dans le contexte d'une guerre. Face son roi, les dis-
cours de David deviennent aussi plus hsitants et rvrencieux: "David
dit Sal: 'Qui suis-je, quel est mon lignage, le clan de mon pre, pour
que je devienne le gendre du roi ? " ' ( 18,18).
Auld et Ho se tournent ensuite vers la question de la parent. Quand
Sal rencontre une bande de prophtes et se joint eux, les gens deman-
dent: "Qu'est-il donc arriv au fils de Qish? Sal est-il aussi parmi les
prophtes?". Un homme de l'endroit intervient pour dire: "Mais qui
donc est son pre?" (10,11-12). Selon Auld et Ho, une question simi-
laire est pose propos de David. Voyant celui-ci partir affronter le Phi-
listin, Sal avait dit Abner, chef de l'arme: "De qui ce garon est-il le
10
fils, Abner?" (17,55) . Cette question se trouve encore une fois dans un
passage non attest dans la LXX. A mon avis, il ne faut pourtant pas trop
presser la comparaison entre ces questions. Pour la traduction de 10,12,
j'ai suivi Auld et Ho, tout en attirant l'attention sur le pronom personnel
se rapportant Sal: "Mais qui est son pre?". Il faut noter que cette
traduction est fonde sur la LXX. Le TM lit: "mais qui est leur pre
('byhm)V Dans le TM, la question porte probablement sur l'identit du
chef de bande des prophtes. Dans ce cas, elle n'a aucun rapport avec
celle qui concerne le pre de David, et aucun contraste entre les deux
hros ne semble tre envisag. Pour Auld et Ho, le TM doit tre corrig
partir de la LXX. Il faut cependant noter que, dans ce passage, 4QSam
confirme la lecture du T M " , ce qui ne plaide pas en faveur de la correc-
tion propose.
Du point de vue de Auld et Ho, la venue de l'esprit sur Sal (10,10)
et le dpart de l'esprit (18,10-12) forment une autre I opposition qui
12
n'existe pas dans la L X X . A mon avis, ce n'est pas vident. Il y a con-
traste, mais il ne semble pas opposer David Sal: il porte plutt sur
deux phases de la vie de Sal. Dans la vie de David, on peut distinguer
deux phases similaires. Ailleurs, les mouvements de l'esprit semblent
bien suggrer une opposition entre Sal et David, mais elle n'est pas
propre au TM. En effet, dans le rcit de l'onction de David (16,13), pas-
sage commun au TM et la LXX, l'esprit est donn David, tandis qu'il
se retire de Sal (16,14).

10. Ibid., pp. 3 0 - 3 1 .

11. ULRICH. The Qumran Texts of Samuel and Josephus (n. 2 ) , p. 1 4 1 .
12. AULD-HO, The Making of David and Goliath (n. 6 ) , pp. 3 6 - 3 7 .
 Les deux auteurs relvent une dernire opposition entre les ractions
du peuple devant l'lection de Saiil ("Ils le mprisrent", 10,27) et de-
vant les succs de David ("Son nom devint illustre", 18,30, absent dans
1 3
la L X X ) . Le moins qu'on puisse dire, c'est que la prsentation du con-
traste est force. En 10,24, Saiil reoit un accueil chaleureux au moment
de son lection: "Tout le peuple fit une ovation en criant: 'Vive le roi'".
Seule, une minorit de vauriens exprime son mpris (10,27). D'ailleurs,
l'enthousiasme du peuple pour David n'est pas du tout absent de la L X X :
aprs sa victoire sur Goliath, il reoit un accueil triomphal, qui est bel et
bien rapport dans la L X X (18,6-7).
La thse de Auld et Ho a des aspects attirants. Elle semble fournir une
explication raisonnable des "plus" du T M : ceux-ci proviendraient d'un
rdacteur qui voulait crer un contraste entre les personnages de David
et de Saiil. Mon enqute a montr qu'en ralit ces contrastes ne sont
pas trs accentus et qu'ils sont rarement diffrents de ceux dj pr-
14
sents dans le texte grec .
Comme je l'ai montr dans le livre publi avec Barthlmy, Gooding
et , les "plus" du T M doivent tre attribus une rdaction qui r-
pondait un dsir d'en savoir plus sur la jeunesse de David. A cet effet,
elle a combin un rcit ancien - ou un fragment de rcit ancien - avec
les matriaux que l'on trouve dans le texte commun la L X X et au T M .
Ce rcit contenait I une autre prsentation de la jeunesse de David et de
son rle dans le combat avec Goliath.
Concluons. Dans cet pisode, la Septante n'a pas modifi l'image de
David. C'est plutt dans le T M qu'il faut chercher une certaine volu-
tion : les rdacteurs du texte hbreu actuel ont toff la vie de leur hros
en compltant le rcit par des ajouts, qu'ils ont tirs d'un autre rcit an-
cien.

II. L ' O R A C L E D U PROPHTE NATHAN DAVID

Tournons-nous prsent vers le deuxime texte (2 S 7,1-17). Avant

de nous fixer sur le personnage de David dans ce passage, il est impor-
1 5
tant d'avoir un bon aperu des diffrences entre le texte grec et le T M .

13. Ibid., p. 37.

14. Van der Kooij semble tre du mme avis ce sujet: faisant rfrence aux opposi-
tions releves par Auld et Ho en 1 S 9-10 et 17-18, il note "The correspondences
between both passages are not all that convincing" (VAN DER KOOIJ, The Story of David
and Goliath [n. 6], p. 131).
15. Pour la bibliographie gnrale, voir . 2. Parmi les travaux rcents faisant atten
tion la critique textuelle de 2 S 7, voir W . M . SCHNIEDEWIND, Notes and Obsen-ations.
Textual Criticism and Theological Interpretation: The Pro-Temple Tendenz in the Greek
Text of Samuel-Kings, in Harvard Theological Review 87 (1994) 107-116, esp. pp. 109-
Je m'appuierai sur le texte lucianique, en partant de l'hypothse selon
laquelle cette recension est fonde sur la Septante ancienne. En effet, ce
texte diffre sur plusieurs points non seulement de la Septante tradition-
nelle, mais aussi du TM; il ne porte donc pas la marque d'une recension.
Cela autorise un prjug favorable l'authenticit et l'anciennet de la
16
leon du texte lucianique .
Les caractres italiques dans ma traduction de 2 S 7,1-17 signalent les
caractristiques spcifiques de la version lucianique en comparaison
avec le T M :
11
1. Quand le roi David rsidait dans sa maison et que le Seigneur
x%
lui eut accord le repos alentour face tous ses ennemis, I
2. le roi dit au prophte Nathan: "Tu vois, je me suis install dans
une maison de cdre, tandis que l'arche de Dieu rside dans la
19
tente du Seigneur" .
3. Nathan dit au roi: "Tout ce que tu as l'intention de faire, va le
20
faire, car Dieu est avec toi".
21
4. Or cette nuit-l, il arriva que la parole du Seigneur fut adresse
22
Nathan, le prophte , en ces termes:

1 1 3 ; G. HENTSCHEL, Gott, Knig und Tempel (Erfurter Theologische Schriften, 22), Leip-
zig, Benno Verlag, 1992, pp. 12-21; T.N.D. METTINGER, King and Messiah. The Civil
and Sacral Legitimation of the Israelite Kings (Coniectanea Biblica: Old Testament
Series, 8), Lund, Gleerup, 1976, pp. 57-59.
16. Voir , Lucian and Proto-Lucian (. 3), p. 109, et ici p. 172, . 3.
17. En 2 S 7,1, le nom "David" est un "plus" qui se retrouve exclusivement dans Le;
en 1 Ch 17,1 en revanche, ce nom est mentionn comme tel aussi bien dans le TM que
dans la LXX et Le.
18. Le , la LXX lit : "[le Seigneur lui] avait donn
en hritage"; le traducteur lisait probablement hnhylw (nhl) pour le TM hnyh-lw (nwh). La
phrase manque dans le texte parallle de 1 Ch 17,1 ; du point de vue du contenu, elle est
en contradiction avec 2 S 8,1.
19. Le "plus" dans Le ("du Seigneur") pourrait tre une note marginale signalant que
dans le verset suivant le TM lit "arche du Seigneur" au lieu, de "arche de Dieu"; voir
MCCARTER, // Samuel (n. 2), p. 191.
20. Le texte lucianique correspond ici la version des Chroniques ('Ihym), tandis que
la LXX a , ce qui correspond au TM YHWH.
21. Dans le TM on retrouve un wyhy ("et il arriva") au dbut de chacun des deux h-
mistiches du verset. Dans plusieurs manuscrits, on observe un intervalle entre les deux
hmistiches. Le second wyhy se trouve au dbut d'une formule souvent utilise pour in-
troduire un oracle. Le phnomne se reproduit en 1 R 13,20; 1 Ch 17,3 et en Ez 3,16
(avec pasuq entre les deux parties du verset). On peut contester l'homognit de ces
versets cause de ce doublet, et surtout cause du fait que la formule d'introduction d'un
oracle est place normalement au commencement d'une section. Voir W. ZIMMERLI,
Ezechiel (BKAT, 13/1), Neukirchen-Vluyn, Neukirchener, 1969, p. 86, et la raction de
M . GREENBERG, Ezechiel 20 (The Anchor Bible, 22), New-York, Doubleday, 1983,
pp. 82-83, qui se rfre S. TALMON, Pisqah be'emsa' pasuq and 11 QPs", in Textus 5
(1966) 11-21. Dans notre passage, la LXX suit le TM d'une faon trs littrale en crivant
deux fois . Le omet le second .
22. Le a un "plus" ( ) qui n'a d'quivalent ni dans le TM ni dans la LXX.
 5. "Va dire mon serviteur David: 'Ainsi parle le Seigneur: Ce ne
23
sera pas toi qui me btiras une maison pour que je m'y installe.
6. Car je ne me suis pas install dans une maison depuis le jour o
j'ai fait monter d'Egypte les fils d'Isral et jusqu' ce jour, mais
je cheminais l'abri d'une tente
24 25
7. partout o j'ai chemin dans tout Isral . Ai-je jamais adress
26
un seul mot une des tribus d'Isral que j'avais ordonn I de
patre Isral mon peuple, pour dire: Pourquoi ne m'avez-vous pas
bti une maison de cdre?
8. Maintenant donc, tu parleras ainsi mon serviteur David: Ainsi
parle le Seigneur, le Tout-Puissant: je t'ai pris des bergeries,
27
d'un de mes troupeaux, pour que tu deviennes le chef d'Isral,
mon peuple.
9. J'ai t avec toi partout o tu es all. J'ai abattu tous tes ennemis
28
devant toi. Je t'ai fait un grand n o m comme le nom des grands
de la terre.
10. Je fixerai un lieu mon peuple Isral, je l'implanterai, et il de-
meurera sa place. Il ne sera plus inquiet, et des criminels ne
recommenceront plus l'opprimer comme jadis
11. et comme depuis le jour o j'ai tabli des juges sur mon peuple
29
Isral. Je t'accorderai le repos face tous tes ennemis. Et le

23. Le texte grec traduit comme si l'hbreu avait /' 'th., comme en 1 Ch 17,4. On ne
peut pas en dduire que le traducteur avait devant lui un texte hbreu diffrent du TM. En
effet, la ngation peut tre une traduction correcte de la question rhtorique du TM.
24. La traduction grecque semble considrer la premire partie du v. 7 comme faisant
partie du verset prcdent. Notons encore que la traduction n'a pas d'quivalent pour hny
dans l'expression hkl bny ysr 7.
25. Le texte grec a la tournure smitisante , ce qui prsuppose une
vocalisation diffrente du TM: au lieu du substantif dhr, le traducteur lisait l'infinitif
dabhr.
26. La L x x et Le suivent le TM qui lit sbty, alors que beaucoup d'exgtes prsument
que le texte original avait sfty, "juges", comme le texte parallle des Chroniques. Plu-
sieurs autres textes bibliques montrent que sbt signifie "bton" de chef, et, par mtony-
mie, "chef": Dt 29,9; 33,5; 2 S 5,1; voir aussi Gn 49,10; Nb 24,17; voir BARTHLMY,
Critique textuelle (n. 3), I, p. 246; C. BEGG, The Reading sbty(km) in Deut 29,9 and 2
Sam 7,7, in ETL 58 (1982) 87-105; ID., The Reading Sbty(km) in 2 Sam 7,7: Some
Remarks, in RB 95 (1988) 551-558.
27. Le lit , ce qui correspond m'hd, tandis que le TM lit m'hr, "de derrire".
L x x omet la tournure.
28. Le s'accorde avec le TM. 1 Ch 17,8 le TM et la LXX (en 2 S comme en 1 Ch) omettent
la qualification "grand". Ailleurs dans la Bible, le "grand" nom est une prrogative du Sei-
gneur: Jos 7,9; 1 S 12,22; 1 R 8,42; Jr 44,26; (Ez 36,23); Ps 99,3; 2 Ch 6,32. On pourrait
penser qu'un rdacteur a voulu "diviniser" David en lui donnant un "grand" nom, mais la
comparaison avec les grands de la terre ne semble pas favoriser cette suggestion. De toute
faon, il semble bien que le TM ait voulu mettre en vidence la grandeur de David.
29. La plupart des traductions modernes du texte hbreu mettent le verbe au pass,
bien que ce texte ait le parfait prcd d'un waw conversif.
 30 31
Seigneur t'annoncera qu'il se btira une maison [lui-mme].
32
12. Et il arrivera q u e , lorsque tes jours seront accomplis et que tu
seras couch avec tes pres, je t'lverai ta descendance aprs toi,
33
celui q u i sera issu de toi-mme, et j'tablirai sa royaut.
34
13. C'est lui qui me btira une maison pour mon N o m , et j'affermi-
35
rai son trne jamais.
14. Je serai pour lui un pre, et il sera pour moi un fils. S'il commet
36
une faute , je le corrigerai en me servant d'hommes pour bton
et d'humains pour le frapper.
37
15. Mais je n'carterai pas de lui ma fidlit , comme je l'ai carte
38
de ceux que j'ai carts devant m o i .
3 9 40
16. S a maison et sa royaut seront jamais stables devant m o i ,
son trne jamais affermi'".
17. C'est selon toutes ces paroles et selon toute cette vision que parla
Nathan David.

30. La traduction du texte parallle des Chroniques est remarquable: ,

ce qui suppose que le traducteur lisait w'gdlk (du verbe gdl) au lieu de w'gd Ik (du verbe
ngd). On y entend un cho des promesses patriarcales.
31. Le: ; LXX: "tu lui construiras"; TM:
y'&h Ik YHWH, "YHWH te fera"; 1 Ch 17,20: byt ybnh Ik YHWH. Notons que, hormis 2
S 7,11 TM, toutes les versions, y compris celle de 4QFlor 1,10, ont le verbe "btir".
32. Au dbut du v. 12, la LXX et Le semblent avoir lu YHWH, ce qui peut tre une
lecture fautive, ou une variante du nom divin YHWH lu par le TM la fin du verset prc-
dent; 4QFlor 1,10 ne semble pas avoir lu le nom divin la fin du v. 11.
33. Grammaticalement, le pronom masculin ne correspond pas son antcdent
neutre . Ce cas rappelle Gn 3,15.
34. Les versions grecques semblent combiner les textes hbreux de 2 S (ISmy) et de 1
Ch (ly).
35. TM: "le trne de sa royaut".
36. Une traduction plus littrale du grec serait: "si sa faute advient" ( "
). Selon . REHM (Textkritische Untersuchungen [n. 3], p. 53), le traducteur
lisait un aleph supplmentaire et divisait le texte consonantique comme suit: 'Sr b'h 'wtw,
tandis que le TM prconise la division suivante: 'Sr bh'wtw. Le hiphil de 'wh avec le sens
de "commettre une faute" se trouve aussi dans 19,20 et 24,17. La combinaison propose
par la LXX est unique et probablement errone. L'hbreu sous-jacent, dans l'hypothse de
Rehm, prsuppose l'existence d'un substantif inconnu en hbreu.
37. TM: "ma fidlit ne s'cartera pas de lui".
38. TM: "comme je l'ai cart de Sal, que j ' a i cart devant toi". Ici, les versions
grecques s'cartent du TM d'une faon significative. A rencontre du TM, elles ne font
aucune mention de Sal, le prdcesseur de David, et le contraste entre les deux rois est
absent. Notons aussi le changement de pronom personnel la fin du verset, modification
qui va dans le sens d'une interprtation thologique. Sans s'identifier avec lui, les textes
grecs se rapprochent de la version des Chroniques.
39. Dans ce verset, les pronoms personnels jouent un rle important. Dans le TM, au
commencement du verset, ils font rfrence David; dans les textes grecs, tout comme
dans Chroniques, ils renvoient Salomon.
40. Le TM lit "devant moi", ce qui dirige l'attention vers le Seigneur, voir BARTH-
LMY, Critique textuelle (n. 3), I, p. 246.
1. Les diffrences majeures

Reprons les diffrences majeures entre le texte lucianique, la Sep-

tante et le texte massortique, sans oublier les versions parallles des
Chroniques. Ce qui doit nous intresser le plus, dans la perspective de
cette enqute, ce sont les nuances qui jettent une lumire particulire sur
l'image que les auteurs et traducteurs se faisaient de David.
Commenons par la fin de l'oracle. Au v. 16, la recension lucianique
et la Septante s'accordent parfaitement. Au contraire du TM, ces versions
mettent Salomon en vidence. Sa maison, et non celle de David, sera
stable. Son trne, et non celui de David, sera affermi. De plus, la pro-
messe en question reoit un cachet plus thologique: le trne et la
royaut seront stables "devant lui", c'est--dire devant le Seigneur, et
non pas "devant toi", c'est--dire devant David, comme dans le TM. Le
texte hbreu des Chroniques accentue davantage le rle de YHWH: il
est sujet de la premire phrase, et la royaut est dsormais la sienne: "Je
l'tablirai dans ma maison et dans mon rgne".
Au verset prcdent, le TM oppose vigoureusement David et son fils
Salomon d'un ct, et Saiil de l'autre: le Seigneur a retir sa faveur de
Saiil, mais il n'en sera jamais ainsi avec la dynastie de David, reprsen-
te par Salomon. La Septante et la recension lucianique s'accordent
nouveau. On n'y retrouve aucune rfrence Saiil ni David. Salomon
est oppos une catgorie de gens moins caractriss: ceux que le Sei-
gneur a carts devant lui. Bien que Saiil ne soit pas mentionn explici-
tement dans la version des Chroniques, c'est lui qui semble y tre vis:
en s'adressant David, ce texte renvoie celui qui tait devant lui.
La seconde partie du v. 11 prsente une autre srie de divergences. Le
TM y annonce que YHWH fera une maison pour David. Bien que sa for-
mulation soit diffrente, le Chroniste affirme fondamentalement la
mme chose: le Seigneur btira une maison pour David. Dans le texte
lucianique, au contraire, le Seigneur se btira une maison pour lui-
mme. La Septante offre une troisime variante: David btira une mai-
son pour le Seigneur. I

2. Un processus de "messianisation" ?

D. Barthlmy croit pouvoir dcouvrir dans la L X X un processus de

"messianisation". Le procd commencerait ds la fin du v. 15, o le
pronom personnel "toi" est chang en "moi". Il continuerait au v. 16,
41
o les interventions du traducteur sont encore plus significatives. Dans

4 L Barthlmy ne dit pas explicitement que ces interventions sont dues au traducteur.
Son argumentation, qui se rapporte la LXX, suggre que c'est le traducteur qu'il vise.
la LXX, "son trne sera affermi jamais", la fin du verset, est une rp-
tition du v. 13b. Des pronoms de la troisime personne, qui font rf-
rence Salomon, remplacent les pronoms de la deuxime personne, qui
font rfrence David. En effet, ces pronoms de la troisime personne
correspondent au suffixe de mmnw, "de lui", au v. 15b: c'est "ta des-
cendance aprs toi, celui qui sortira de tes entrailles" (v. 12). Barth-
lmy ajoute que cette "messianisation" n'est pourtant pas pousse aussi
loin dans la LXX de 2 S 7 que dans les Chroniques, o elle a abouti
42
l'limination de la faute et de la correction du descendant annonc .
Je ne discuterai pas ici la dfinition que Barthlmy donne de la no-
tion de messianisme, ni ses vues concernant la vise messianique du
Chroniqueur, vues critiques par Ph. Abadie dans le prsent volume; je
me contenterai d'examiner le cas de 2 S 7. Les arguments en faveur de
la "messianisation" de ce passage ne psent pas lourd. La rptition du
v. 13b au v. 16b accentue le rle de Salomon: c'est son trne qui sera
affermi jamais. Elle n'ajoute rien la teneur messianique du texte. Les
pronoms de la troisime personne, qui jouent un rle important dans
l'argumentation de Barthlmy, font bel et bien rfrence la descen-
dance de David, mais cette descendance n'est pas le Messie: c'est en-
core Salomon, le successeur immdiat de David. Il faudrait donc plutt
parler de "salomonisation". Bien sr, cela ne vaut que si l'on considre
la Septante ancienne comme tmoin d'une tradition postrieure au TM.
Si, au contraire, on accepte que la Septante peut avoir t traduite par-
tir d'un texte hbreu diffrent de celui prserv dans le TM, ce texte grec
pourrait tmoigner d'une tradition plus ancienne et plus originale. Dans
ce cas, il faudrait parler d'une "davidilsation" par le TM, plutt que
d'une "salomonisation" par la LXX. Cette possibilit trouve un appui au
Ps 89. Selon une vue trs rpandue, ce psaume livre un commentaire ac-
tualisant de la promesse davidique formule par Nathan. Or. dans ce
commentaire, Salomon a disparu du premier plan, tandis que le rle de
David est mis en relief (Ps 89,20-30). La priorit de la tradition
salomonienne, transmise par la Septante, a t dfendue rcemment par
43
T.N.D. Mettinger . A son avis, la version originale et salomonienne de
2 S 7,16 est suppose par les paroles de Salomon en 1 R 2,24, o ce roi
remercie Dieu, qui l'a affermi en le faisant asseoir sur le trne de David
son pre, et qui lui a fait une maison comme il l'avait dit. Pour
Mettinger, l'accent plac sur la dynastie davidique provient d'une rdac-
tion plus rcente.

42. BARTHLMY (Critique textuelle [n. 3], I, p. 246), ajoute d'autres arguments en fa-
veur de la messianisation plus pousse dans les Chroniques.
43. METTINGER, King and Messiah (n. 15), pp. 57-58.
3. Une relecture en faveur du Temple?
44
W.M. Schniedewind considre les diffrences entre le TM et la LXX
sous un autre angle. A son avis, les variantes de la Septante de 2 S 7 tra-
hissent une tendance thologique favorable la construction du Temple.
Il relve un premier indice - le plus important, ses yeux - au v. 11. La
Septante y transforme la promesse dynastique en une promesse concer-
nant le Temple: "Et le Seigneur t'annonce que le Seigneur te fera une
maison" devient: "Et le Seigneur t'annonce que tu btiras une maison
pour lui". Pour Schniedewind, la mme tendance se retrouve au v. 5. Le
TM y est formul comme une question, suggrant que la construction du
Temple n'est pas une tche urgente; la Septante remplace la question
par une ngation: "Ce ne sera pas toi qui me btiras une maison". Ainsi,
le traducteur ne s'interroge plus sur l'opportunit de la construction du
Temple: il met en doute la qualification de David comme btisseur du
Temple. Toujours selon Schniedewind, le verset final de l'oracle con-
firme la mme tendance. Quoique assez ambigu, le TM doit sans doute
tre interprt comme une promesse annonant la stabilit de la maison
dynastique de David: "Ta maison et ta royaut seront stables jamais".
Dans la Septante, en revanche, la maison dont il est question semble tre
le Temple. Ayant limin le jeu de mots sur byt au v. 11, le traducteur I
rserve le terme ("maison") la dsignation du Temple. A partir
de ces trois variantes, Schniedewind peut conclure: la LXX reflte une
tendance thologique favorable au Temple. L'auteur voit une confirma-
tion de sa thse dans la traduction de deux autres passages des livres his-
toriques qui tmoignent, son avis, du mme intrt thologique: 2 S
24,25 et 1 R 8,16.
Que faut-il penser de cette thse? Je limiterai mes remarques 2 S 7.
Notons d'abord que Schniedewind prsuppose, comme Barthlmy, que
la LXX interprte le TM. Pour lui, l'hypothse d'une certaine priorit de la
LXX - et, a fortiori, de Le - n'entre pas en ligne de compte. Formulons
ensuite quelques remarques propos des interventions thologiques du
traducteur que Schniedewind croit pouvoir discerner. Au v. 5, la diff-
rence entre le TM et la LXX n'est pas trs grande. On pourrait mme dire
qu'elle est inexistante: en effet, la ngation utilise par le traducteur in-
terprte correctement la question rhtorique de l'hbreu, qui demande
45
une rponse ngative . L'argumentation concernant le v. 16 n'est pas
plus convaincante. Aux versets prcdents (vv. 5, 6, 7, 11, 13), le mot
fait rfrence au Temple, mais il ne faut pas en dduire que cela

44. Voirn. 15.

45. Une traduction similaire figure par exemple en 1 S 21,16.
259/260 2SAM7.1-17 185

vaut aussi pour le v. 16. L, le pronom personnel indique clairement que

la maison en question est celle du roi. Les versets suivants le confir-
ment: dans sa prire, le roi loue le Seigneur pour ce qu'il a fait envers
lui et envers sa maison (vv. 18, 19, 25, 27, 29). Au v. 11 seulement, l'at-
tention donne la maison du roi par le TM semble disparatre dans la
LXX. Il ne faut pourtant pas perdre de vue que le traducteur suit le tm aux
versets suivants; on y lit un plaidoyer pour Salomon, le successeur de
David qui la stabilit de la maison dynastique est dfinitivement pro-
mise. Ajoutons que ce mme traducteur n'hsite pas rejoindre le TM
dans la prire qui suit, en attirant l'attention sur cette maison royale plu-
tt que sur le Temple.
Encore une fois, je me rallie aux thses de Mettinger, au moins en
46
partie . J'ai dj signal que, pour lui, le texte massortique porte les
traces d'une rdaction dynastique, tandis que la Septante transmet une
version plus proche de la rdaction originale salomonienne. Dpassant
les vues de Mettinger, j'ai suglgr que le texte dit "lucianique" se rap-
proche plus de la traduction grecque ancienne que la Septante tradition-
nelle. Dans cette version lucianique, probablement base sur un texte
hbreu ancien, ce n'est pas la dynastie qui occupe le premier plan, mais
la priorit de l'initiative du Seigneur. Le roi n'est qu'un instrument dans
sa main. L'vnement relat rappelle les rcits de l'lection et de
l'onction du premier roi d'Isral. L aussi, il y a une tension entre l'ini-
tiative de Dieu et celle de l'homme. Dieu est le seul roi du peuple lu (1
S 8,7). Quand, nanmoins, ce peuple rclame un roi humain, le Seigneur
commence par refuser. Finalement, il leur accorde ce qu'ils demandent,
mais il dclare que c'est lui de choisir le roi (1 S 10,24). On retrouve
une situation similaire en 2 S 7, et surtout dans la version lucianique.
David veut prendre l'initiative et construire un Temple, mais Dieu le lui
interdit. Il lui rappelle tous les bienfaits qu'il a accords dans le pass
son peuple et son roi (vv. 5-1 la). Chaque fois, c'est lui qui a pris l'ini-
tiative. Dans la version lucianique, le rappel de ces interventions divines
prpare l'annonce du v. 11b: c'est encore Dieu lui-mme qui se con-
struira une maison au moment propice. La suite de l'oracle explique
comment il procdera: il se choisira Salomon, et c'est lui qui sera le b-
tisseur. En contrepartie, le Seigneur le fera asseoir sur le trne de David
et lui donnera une maison stable.
premire vue, la Septante traditionnelle ne diffre pas beaucoup de
la version lucianique. La fin du v. 11 recle cependant une diffrence

46. METTINGER, King and Messiah (n. 15), pp. 57-59; voir aussi les notes 18 et 43 ci-
dessus. Mettinger fonde sa thse sur le v. 16; quoiqu'il y consacre une note (n. 29), il ne
l'applique pas explicitement au v. 11.
majeure. Dans la Septante, l'initiative divine n'est plus mise en vi-
dence: l'attention est oriente vers David, qui reoit la permission de
btir le Temple. C'est peut-tre le commencement d'une tendance dy-
nastique, qui sera beaucoup plus claire dans le texte massortique. Dans
ce dernier, le rdacteur a fait de l'oracle une promesse en faveur de la
dynastie. Un premier indice peut tre dcel au v. 9. Dans la Septante,
on y lit que le Seigneur va rendre David clbre: il va lui "faire un
nom". Le TM, suivi cette fois par Le, ajoute: il va lui "faire un grand
47
n o m " . J'ai dj not que, dans la Bible, le "grand nom" est en principe
une prrogative du Seigneur. Ici, ce "grand nom" est attribu David:
le moins qu'on puisse dire, c'est que cela met en vidence la grandeur
du I roi. Ne revenons pas sur le v. 11 et sa relecture dynastique dans le
TM, mais sautons immdiatement au v. 15. Dans la Septante, y compris
la version lucianique, le Seigneur y parle de Salomon, le btisseur du
Temple: "Je n'carterai pas de lui ma faveur, comme je l'ai carte de
ceux que j'ai carts devant moi". Dans le TM, les rfrences sont plus
prcises. David est oppos Saiil: "Je n'carterai pas ma fidlit de lui
[Salomon], comme je l'ai carte de Saiil, que j'ai cart devant toi
[David]". Mis part le v. 11, la rdaction dynastique pro-davidique
apparat de la manire la plus claire au v. 16. Dans le TM de ce verset, la
promesse en faveur de Salomon et de son rgne devient une promesse en
faveur de David et de son rgne. La prire qui suit l'oracle est entire-
ment due cette rdaction.

REMARQUES FINALES ET CONCLUSIONS

Mon enqute s'est limite deux passages importants du rcit de

l'"ascension de David", c'est--dire la premire des deux grandes sec-
tions des livres de Samuel et des Rois o la Septante traditionnelle est r-
pute ne pas avoir conserv la traduction grecque ancienne. Il pourrait
tre significatif pour l'image de David dans la Septante que cette section
(2 S 11,2 - 1 R 2,11) raconte l'histoire peu glorieuse de la fin du rgne de
David et de sa succession. Les traducteurs - ou plutt les scribes - parais-
sent avoir jug inopportun de transmettre cette histoire leurs lecteurs.
J'aurais pu explorer d'autres textes, et en particulier celui du Psautier.
48
Dans la version de la Septante publie par Rahlfs , les titres des psau-

47. Dans ce cas, le recenseur semble avoir adapt le texte lucianique au TM. Voir
n. 28.
48. A. RAHLFS, Psalmi cum Odis (Septuaginta Societatis Scientiarum Gottingensis
auctoritate, 10), Gttingen, Vandenhoeck & Ruprecht, 1931.
261/262 SAMUEL 187

mes rvlent un intrt croissant dans la biographie de David. Le mme

phnomne apparat au Ps 151, qui conclut le Psautier grec. Il ne faut
cependant pas oublier que l'dition de Rahlfs, bien qu'excellente, ne fait
que prparer l'dition critique qui doit encore paratre dans la collection
49
de Gttingen. Pour A. Pietersma , elle est trop "inclusive": en d'autres
termes, Rahlfs aurait tendance inclure trop I d'additions tardives dans
le texte des Psaumes, et surtout dans les titres.
David a t le point de dpart d'une esprance messianique royale.
Une recherche systmatique des passages du TM exprimant cette esp-
rance et une analyse de leur traduction dans la LXX vaudraient certaine-
ment la peine, mais elles mneraient trop loin. Ailleurs, j'ai publi des
50
tudes partielles ce sujet . Signalons ici que le texte long de Jrmie,
prserv dans le TM, lie plusieurs fois l'attente d'un Messie davidique et
le retour de l'exil: Jr 23,5-6 + 7-8; 30,8-9 + 10-11; 33,15-22 + 23-26.
Le texte court, conserv dans la LXX, ne fait pas cette connexion: 23,7-8
se trouve la fin du chapitre, aprs le v. 40; 30,10-11 manque dans la
LXX, bien que le doublet de ce passage en 46,27-28 y soit bel et bien at-
test (LXX 26,27-28); toute la deuxime partie du chap. 33 (vv. 14-26)
fait dfaut dans la Septante ancienne. La prsence du texte court
b
Qumrn (4QJer ) et d'autres indices semblent montrer que la Septante
est base sur un texte hbreu ancien, diffrent du TM, et probablement
antrieur celui-ci. Dans cette hypothse, il semble encore une fois que
le TM propose un dveloppement de l'image de David. C'est dans ce
texte que l'attente d'un nouveau David a t combine avec la promesse
du retour d'exil.

4 9 . A. PIETERSMA, David in the Greek Psalms, in VT 3 0 ( 1 9 8 0 ) 2 1 3 - 2 2 6 .

5 0 . J. LUST, Messianism and Septuagint, in J.A. EMERTON (ed.), Congress Volume
Salamanca 1983 (SupplVT, 3 6 ) , Leiden, Brill, 1985, pp. 1 7 4 - 1 9 1 , spec. p. 174, n. 2 ; ID.,
Daniel 7,13 and the Septuagint, in ETL 5 4 ( 1 9 7 8 ) 6 2 - 6 9 ; ID., Le Messianisme et la Sep-
tante d'zchiel, in Tsafon 2 / 3 ( 1 9 9 0 ) 3 - 1 4 ; ID., Messianism and the Greek Version of
Jeremiah, in C E . Cox (ed.), Vil Congress of the International Organization for
Septuagint and Cognate Studies, Louvain 1989 (SBL SCS, 3 1 ) , Atlanta, GA, Scholars
Press, 1 9 9 1 , pp. 8 7 - 1 2 2 ; ID., The Diverse Text Forms of Jeremiah and History Writing
with Jer 33 as a Test Case, in Journal of Northwest Semitic Languages 2 0 ( 1 9 9 4 ) 3 1 - 4 8 ;
ID., The Greek Version of Balaam's Third and Fourth Oracles. The in Num
24:7 and 17. Messianism and Lexicography, in L. GREENSPOON - O. MUNNICH (eds.), Vlll
Congress of the International Organization for Septuagint and Cognate Studies, Paris
1992 (SBL SCS, 4 1 ) , Atlanta, GA, Scholars Press, 1 9 9 5 , pp. 2 3 3 - 2 5 7 ; ID., Messianism in
the Septuagint: Isaiah 8:23b-9:6 (9:1-7), in J. KRASOVEC (ed.), Interpretation of the Bi
ble - Interpretation der Bibel - Interprtation de la Bible - Interpretacija Svetega Pisma,
Ljubljana, Slovenska akademija znanosti in umetnosti; (JSOT SS, 2 8 9 ) , Sheffield,
Academic Press, 1 9 9 8 , pp. 1 4 7 - 1 6 3 .
Les rsultats de ma recherche peuvent tre rsums comme suit :
1. La Septante ne contient aucune rvision systmatique de l'image de
David. Les diffrences entre la LXX et le TM ne I prouvent pas toujours
que les traducteurs aient interprt ce dernier. Dans certains cas, le texte
grec reflte un texte hbreu ancien, diffrent du TM. J'ai cru pouvoir il-
lustrer cette possibilit l'aide de l'histoire de David et Goliath et de
l'oracle de Nathan.
2. Il est peu probable que les traducteurs aient voulu souligner le ca-
ractre messianique de la promesse de Nathan. Il m'a sembl que le
texte massortique de ce passage tmoigne d'une activit rdactionnelle
en faveur de la dynastie davidique. Tel qu'il apparat travers la recen-
sion lucianique, le texte grec ancien prserve sans doute une teneur plus
ancienne de l'oracle, qui mettait davantage l'accent sur les tensions entre
l'initiative divine et l'initiative humaine.
3. Dans l'histoire de David et Goliath, les additions du TM ne sem-
blent pas avoir t rdiges par un rdacteur qui voulait souligner le con-
traste entre Saiil et David: elles ont sans doute t empruntes des r-
cits existants, pour rencontrer la curiosit des lecteurs propos du jeune
David.
SupplVT 94 (2003) 619-631

MESSIANISM IN EZEKIEL IN HEBREW A N D IN GREEK

EZEK 21,15(10) AND 18(13)

MESSIANISM IN SEPTUAGINTAL MATERIALS

It is often said that the Septuagint shows signs of a developing

1
messianism, especially in as far as royal messianism is concerned . J.
Coppens, one of the protagonists of this view defines messianism as fol
lows. It is the expectation of an individual human and yet transcendent
saviour. He is to come in a final eschatological period and will establish
God's Kingdom on earth. Royal messianism is the expectation of a royal
2
Davidic saviour at the end time . According to the Christian tradition,
some of the main texts witnessing to this royal messianism are to be
found in Isaiah: the "Immanuel" oracle in 7,14, the "Unto us a child is
born" oracle in 9,1-5. In Coppens' view, a comparison between the
3
Masoretic and Septuagint texts of these and similar passages shows a
clear evolution towards a more personal, more supernatural, and more
transcendent messianism.
This view should be revised. One cannot treat the Septuagint as a uni
fied entity, and draw general conclusions based on the study of one text
or one book. Moreover, one should avoid the arbitrary selection of proof
texts. The numerous passages in the Greek texts where a "messianising"
translation might have been expected, but where it is not found, should
not be overlooked. Each relevant text should be studied on its own and
in its context. At the present stage of research, one cannot conclude that
4
the Septuagint as a whole displays a messianic exegesis .
1. J. COPPENS, Le messianisme royal: ses origines, son dveloppement, son accom
plissement (Lectio divina, 54), Paris, Cerf, 1968, p. 119: "Il suffit de comparer les textes
hbreux et grecs d'Is 7,14; 9,1-5; du Ps 110,3 pour se rendre compte de l'volution
accomplie dans le sens d'un messianisme plus personnel, plus surnaturel, plus transcen
dant". For other protagonists of this view see J. LUST, Messianism and Septuagint, in J.
EMERTON (ed.), Congress Volume Salamanca 1983 (SupplVT, 36), Leiden, Brill, 1985,
pp. 174-191, esp. 174, note 2.
2. COPPENS, Le messianisme royal (. 1), pp. 14-15.
3. Coppens also refers to Ps 110(109),3; others add Gen 3,15; 49,10; Num 24,7.17; 2
Sam 7,16; Isa 11,4; 14,19-32; Ezek 17,23; 21,30-32; 43,3; Dan 7,13; Hos 8,10; Amos
4,13; Zech 9,10; for bibliographical references, see LUST, Messianism and Septuagint
(. 1), p. 174, note 2.
4. See G. DORIVAL - M . HARL - O. MUNNICH, La Bible grecque des Septante. Du
 5
Focussing on the Psalms, J. Schaper , however, recently revived the
thesis that the Septuagint reflects an increased degree of messianism, in-
fluenced by the "intellectual, religious and political climate" of its envi-
ronment. He is convinced that current Septuagint scholarship needs a
corrective. Its approach is too one-sided in its preoccupation with de-
tailed analyses of the translation technique used by particular translators
in the respective books or in parts of them. It needs to be replaced by a
broader understanding of the Greek text as a literary document in its
own right and expressive of its own cultural and historical milieu. Only
with an open eye for this larger background can one detect the interpre-
tative character of the translation and the main facts of its theological
"Tendenz". I
In his review of Schaper's monograph, A. Pietersma rightly observes
that "Septuagint hermeneutics needs to be firmly rooted in, and informed
by, detailed translation technical analysis". Schaper tends to overlook
that "translators are not authors, unless proven to be so, and one can
only prove them to be more than mediums by painstakingly delineating
6
unmarked/default renderings from marked/non-default renderings" .

judasme au christianisme ancien (Initiations au christianisme ancien), Paris, Cerf, 1988,

pp. 219-220; K . H . JOBES - M. SILVA, Invitation to the Septuagint, Grand Rapids, MI,
Baker, 2000, pp. 96-97; 297-300. See also my earlier contributions on this topic: Daniel
7,13 and the Septuagint, in ETL 54 (1978) 62-69; Messianism and Septuagint. Ez 21,30-
32 (n. 1); Le Messianisme et la Septante d'zchiel, in Tsafon 2/3 (1990) 3-14; Messia-
nism and the Greek Version of Jeremiah: Jer 23:5-6, in C E . Cox (ed.), VII Congress of
the International Organisation for Septuagint and Cognate Studies, Leuven 1989 ( S B L
SCS, 31), Atlanta, GA, Scholars, 1991, pp. 87-122; The Diverse Text Forms of Jeremiah
and History Writing with Jer 33 as a Test Case, in Journal of Northwest Semitic Lan-
guages 20 (1994) 31-48; The Greek Version of Balaam's Third and Fourth Oracles. The
in Num 24:7 and 17. Messianism and Lexicography, in L. GREENSPOON - O.
MUNNICH (eds.), VIII Congress of the International Organization for Septuagint and Cog
nate Studies, Paris 1992 ( S B L SCS, 41), Atlanta, GA, Scholars, 1995, pp. 233-257; Mic
5,1-3 in Qumran and in the New Testament, and Messianism in the Septuagint, in C M .
TUCKETT (ed.). The Scriptures in the Gospels ( B E T L , 131), Leuven, University Press -
Peeters, 1997, pp. 65-88; "And I Shall Hang Him on a Lofty Mountain". Ezek 17:22-24
and Messianism in the Septuagint, in B . TAYLOR (ed.), Proceedings of the IX Congress of
the International Organization for Septuagint and Cognate Studies, Cambridge 1995
( S B L SCS, 45), Atlanta, GA, Scholars Press, 1997,' pp. 231-250; Septuagint and
Messianism, with a Special Emphasis on the Pentateuch, in H.G. REVENTLOW (ed.),
Theologische Probleme der Septuaginta und der hellenistischen Hermeneutik, Gtersloh,
Kaiser, 1997, pp. 26-45; Messianism in the Septuagint: Is 8,23b-9,6 (9,1-7), in J. KRASO-
VEC (ed.), Interpretation of the Bible, Ljubljana, Slovenska akademija znanosti in
umetnosti; (JSOT SS, 289), Sheffield, Academic Press, 1998, pp. 147-163.
5. J. SCHAPER, Eschatology in the Greek Psalter ( W U N T , 2/76), Tbingen, Mohr,
1995; see also his contribution on Der Septuaginta-Psalter als Dokument jdischer
Eschatologie, in M. HENGEL - A.M. SCHWEMER (eds.), Die Septuaginta zwischen Juden
tum und Christentum ( W U N T 2/72), Tbingen, Mohr, 1994, pp. 38-61.
6. See book review of Pietersma in Bibliotheca Orientalis 54 (1997) 185-190.
 We will not here join Pietersma in direct debate with Schaper at this
7
juncture. Instead, we will analyse two messianic passages in Ezekiel in
order to check the theory of the allegedly developed messianism in the
Septuagint, thereby completing our earlier studies on the subject.

MESSIANISM AND THE HEBREW TEXT OF EZEK 21,15b. 18b

THE oatf

15b "Or shall we rejoice, 'the sceptre of my son, despises every staff"?
18b '"and what if even the sceptre who despises will not be?' says the
Lord God".

Several scholars recognise in 21,15b. 18b an allusion to the Messiah.

According to A. van den Born, both texts are to be understood as allu
8
sions to the messianic saying of Gen 49,8-12 . W. Zimmerli found this
suggestion interesting, but had serious objections against it. L.C. Allen
accepted van den Born's hypothesis as very relevant, and further devel
oped it. In his view both phrases are editorial notes to 21,3 and 32,
9
which became displaced and attached to the wrong side of the column .
Without reference to van den Born, Block accepts the connection with
Gen 49 and emphasises the implications of I the use of the term B2tf and
10
its connections with the messianic prophecy in 2 Sam 7 . Perhaps the
most detailed investigation of the problematic passages has been pro
duced by D. Barthlmy. He seems to be unaware of Allen's proposals,
and ignores the theory of van den Born but comes to similar conclu
sions, based on sound argumentation". M. Greenberg also ignores van

7. Among the recent commentaries on Ezekiel giving attention to the passages in

question, special mention should be made of W. ZIMMERLI, Ezechiel, 2 vols. (BKAT, 13),
Neukirchen-Vluyn, Neukirchener, 1969; B. MAARSINGH, Ezechiel, 3 vols. (De Prediking
van het Oude Testament), Nijkerk, Callenbach, 1985, 1988 and 1991; L.C. ALLEN, Eze
kiel, 2 vols. (Word Biblical Commentary, 28-29), Waco, , Word, 1994 and 1990; M.
GREENBERG, Ezekiel 1-20 (The Anchor Bible), Garden City, NY, Doubleday, 1983;
Ezekiel 21-37 (The Anchor Bible), Garden City, NY, Doubleday, 1997; D.I. BLOCK, The
Book of Ezekiel, 2 vols. (The New International Commentary on the Old Testament),
Grand Rapids, MI, Eerdmans, 1997 and 1998; see also D. BARTHLMY, Critique
textuelle de l'Ancien Testament. Tome 3: Ezechiel, Daniel et les 12 Prophtes (, 50/
3), Fribourg/S, Editions universitaires; Gttingen: Vandenhoeck & Ruprecht, 1992.
8. A. VAN DEN BORN, Ezechiel: uit de grondtekst vertaald en uitgelegd (De Boeken
van het Oude Testament), Roermond, Romen & zonen, 1954, pp. 135-136.
9. L.C. ALLEN, The Rejected Sceptre in Ezekiel XXI 15b, 18a, in VT 39 (1989) 67-71 ;
see also P.M. JOYCE, King and Messiah in Ezekiel, in J. DAY (ed.), King and Messiah in
Israel and the Ancient Near East. Proceedings of the Oxford Old Testament Seminar
(JSOT SS, 270), Sheffield, Academic Press, 1998, pp. 323-337, esp. 325.
10. BLOCK, Ezekiel I (n. 7), pp. 677-679.
11. BARTHLMY, Critique textuelle (. 7), pp. 161-164.
den Born, rejects Allen's views, and joins a long series of exegetes who
12
consider both verses as unintelligible .
This is not the place for a full analysis of the Hebrew text of these
verses. Nevertheless, some introductory remarks as well as some text-
critical observations would seem appropriate. The verses belong to Ezek
13
21,13-22, which is often entitled the "Song of the Sword" . It consists
of two strophes (14b-18 and 19-22a) embedded within the usual formu
lae characteristic of the framework of a prophetic oracle (13, 14a, 18b
and 22b). The alleged messianic allusions in vv. 15 and 18 belong to the
first strophe. In the MT this strophe falls into three parts: (a) a presenta
tion of a sword and of its preparation for its work of devastation (14b-
16), interrupted by a rather cryptic rhetorical question, referring to the
(15b); (b) a renewed command given to the prophet to show dismay
(17-18a), followed by a succinct, and again rather cryptic, aside refer
ring to the (18b).
Who are the actors? According to the context, the sword must be in
terpreted as the sword of the Lord (21,10), who intervenes through the
instrumental help of the king of Babylon (21,24). The prophet's public
are those who asked him "why do you sigh with breaking heart"
(21,11). The oracle in 21,13-18 explains his behaviour: war is at hand.
V. 15b is a rhetorical question on the part of the prophet addressed to his
public "or should we rejoice?". They suggest that joy is called for,
rather than sighing. Their reasoning is given in a quotation expressing
feelings of security among his public over and against the threatening
tidings of aggression planned by the king of Babylon. They are con
vinced that the Lord will save them and quote one of the (lost) oracles of
their (false) prophets in support of their views: I "The sceptre of my son
despises all staffs". The oracle is placed in the mouth of the Lord. "His
son" refers to the Messiah who will defeat all Israel's enemies. The end
of the passage (18b) returns to the objection of the public, questioning
its convictions: "what if the sceptre that despises does not show up?".
This explanation of the passage corresponds to a large extent to
14
Barthlemy's views .

12. GREENBERG, Ezekiel II (n. 7), p. 424; so also K . - F . POHLMANN, Das Buch des
Propheten Hesekiel, 2 vols. (Das Alte Testament Deutsch), Gttingen, Vandenhoeck &
Ruprecht, 1996 and 2001, II, p. 325.
13. See, for example, BLOCK, Ezekiel I (n. 7), p. 674; ALLEN, Ezekiel II (n. 7), p. 23;
B. MAARSINGH, Das Schwert lied in Ez 21,13-22 und das Erra-Gedicht, in J. LUST (ed.),
Ezekiel and His Book (BETL, 74), Leuven, University Press - Peeters, 1986, pp. 350-358.
14. See BARTHLMY, Critique textuelle (. 7), pp. 163-164.
 In this interpretation, B3tf is taken to mean "sceptre" , a symbol of 15

leadership, as in Gen 49,10, where the Lord promises that the sceptre
16
will never depart from Judah . In Ezek 21,15 the Lord calls "my son"
17
the one who has the B 2 t f . This reinforces the connection with Gen
49,9-10 where Judah is called "my son". The connection becomes more
relevant when one notices that Ezek 21,32 makes use of the same
messianic prophecy: "Until he comes to whom the BDtPft belongs", a
verse that is undoubtedly reminiscent of the announcement of a ruler or
Messiah of Judah in Gen 49,10: "Until he comes to whom it belongs
and to him shall be the obedience of the peoples".
Our reading implies that B l t f in Ezek 21,15 is a status constructus
connected with It presumes that B3W is the subject of the feminine
participle nos: the sceptre despises. This was hardly acceptable to
Zimmerli, since elsewhere B3tf seems to be treated as masculine . 18

Barthlmy, however, countered the objection noting that the two cases
19
in which Bntf is said to be masculine are not convincing .
It must be admitted that the interpretation of the initial phrase feriM I X
remains a problem. Most translations, including our own, treat I X as an
interrogative particle: "Or shall we rejoice". Nowhere else in the Bible,
however, is this use attested. Recently, D. Block adopted Garfinkel's
explanation of the particle as a corruption of the Akkadian I prohibitive
20
ai "(Let us) not (rejoice)" . This, however, does not only necessitate a
correction of the Hebrew, it also complicates the reading of the remain
der of the verse. According to L.C. Allen, IN bears the sense "in other
words", "or". The following word is then to be split up into til and
4r, which are abbreviations for ^infer iffcri The sentence as a whole is a
21
note explaining "p? in 21,3: "Every tree: or the ruler(s) of Israel" .
M. Greenberg rejects this proposal and joins the large group of exegetes

15. D.M. FOUTS, eatf, in New International Dictionary of Old Testament Theology
and Exegesis 4 ( 1 9 9 7 ) 2 7 - 2 9 ; H.-J. ZOBEL, oatf, in TWAT 8 ( 1 9 9 3 ) 9 6 6 - 9 7 4 .
16. See, however, ZOBEL, atf (. 15), p. 9 6 8 who holds that reference is made in Gen
4 9 , 1 0 , not to a sceptre of a Judaean king, but to the ruler's staff of the head of a tribe.
17. Note that the Targum offers a different interpretation in which atf is taken to
mean tribe: "Because the tribe of the House of Judah and Benjamin rejoiced over the
tribes of Israel when they were exiled for having worshipped idols, they in turn went
astray after images of wood" transi. S.H. LEVEY, The Targum of Ezekiel. Translated, with
a Critical Introduction, Apparatus, and Notes (Aramaic Bible, 13), Edinburgh, Clark;
Wilmington, DE, Glazier, 1 9 8 7 , p. 6 6 .
18. ZIMMERLI, Ezekiel (n. 7 ) , p. 4 7 0 .
19. BARTHLMY, Critique textuelle (. 7 ) , p. 1 6 3 .
2 0 . BLOCK, Ezekiel (n. 7 ) , p. 6 7 2 , n. 7 9 ; S.P. GARFINKEL, Studies in Akkadian Influ
ences in the Book of Ezekiel, Ann Arbor, MI, Univ. Microfilms, 1 9 8 3 , pp. 3 1 - 3 3 .
2 1 . ALLEN, Rejected Sceptre (n. 9 ) , p. 6 9 .
who consider the passage unintelligible. D. Barthlmy presents a list of
22
the said group . He also gives a useful survey of the attempts towards
23
emendation . In his view, however, the MT does not need any correc
tion. We are inclined to follow his lead, suggesting that the use of the
interrogative particle IN (or ") is a symptom of late Hebrew or Aramaic.
Although v. 18b is equally difficult, our comments can be shorter.
What has been said about 3tf "sceptre", and n o x a "who despises", in
1
v. 15b applies also here. The subject of X ? is taken to be the sceptre,
24
or Messiah, whose coming is questioned . Vv. 15 and 18 prepare for
v. 32 in which the coming of the Messiah is replaced by the coming of
Nebuchadnezzar, the one to whom belongs the DtfQ.

MESSIANISM AND THE GREEK T E X T O F EZEK 21,15b. 18b

THE

In the Septuagint, the first part of the Song of the Sword (21,13-18)
displays a slightly different subdivision from that in the MT: (a) the
sword is directly addressed and commanded to prepare itself for slaugh
ter (14b-15); (b) a report is given of the handing over of the sword to the
killer (16); (c) the prophet is commanded to show dismay 17-18a; (d) a
rhetorical question concludes the composition (18b).
In this composition of the Greek, vv. 15b and 18b are not formulated
as asides alluding to the Messiah, they are incorporated in I the Lord's
threatening address to the sword (15b) and in the final rhetorical ques
tion.
Focussing on vv. 15 and 18, the main difference with the MT is per
haps the absence of any allusion to a royal sceptre or Messiah. This dis
crepancy is connected to a large extent with the Hebrew word 3tf. In
v. 18 the Greek text renders this key term by "tribe", and in v. 15
it has no equivalent for it. It must be admitted that 2 is an ambiguous
word. Originally it seems to have referred to sticks or branches of a tree
from which a rod of discipline or a staff could be made. A ruler was sin
gled out by his 2. In a derived sense, the people under his leadership

22. Critique Textuelle (n. 7), p. 162: Herrmann, Cooke, Eichrodt, Fohrer, Knig. The
names of Zimmerli, Wevers and Hals can be added to the list.
23. Ibid., p. 162.
24. The masoretic sentence dividers confirm this. Compare Ezek 30,13 "there shall be
no more prince from the land of Egypt". Note that the Targum again interprets differ
ently: "'And what will their end be? Say, also the tribe of the House of Judah and
Benjamin shall surely be exiled; and because of their evil deeds they shall not survive',
says the Lord" (transi. S.H. LEVEY, Targum fn. 17], p. 66).
became known as his Hence the most prevalent meaning of B3tf in
the Old Testament is that of "tribe". On the other hand, the word re
tained great theological significance as term of authority, depicting the
rod of discipline or the sceptre of a king or Messiah.
The Greek Bible translators used a variety of words when rendering
the Hebrew term. Trying to catch the correct meaning, the interpretation
was not always evident. In many instances their interpretive choices de
viate from those preferred by modern translations and commentaries.
Striking examples are to be found in the Books of Samuel and Kings. In
1 Samuel and 1 Kings, the Hebrew term is almost always rendered by
, even when the context makes it clear that reference is made
25
to a tribe or to tribes . The situation is totally different in 2 Samuel and
26
2 Kings where in similar contexts is used . In an elaborate and
ingenious note, B. Grillet and M. Lestienne try to explain the behaviour
27
of the translator of 1 Samuel . According to them, in Jewish literature
had both the meaning of "staff" and of "tribe". They do not,
however, explain how it acquired this double meaning, nor do they ac
count for the different behaviour of the translator in 2 Samuel and 2
28
Kings . I
Some of the Prophetic Books display exactly the opposite phenom
enon. In several instances they use where is ex
29 30
pected . Ezekiel, and more specifically Ezek 21,18, fits this category .
Ezek 21,15 is different. It does not have a direct counterpart for MT 3tf.
For both verses, a close comparison with the MT is called for.

25. 1 Sam 2,28; 9,21; 10,19.20.21; 15,17; 1 Kings 8,15; 11,13.31.32.35.36;

12,20.21. Exceptionally in 1 Kings 18,31 is preferred.
26. 2 Sam 5,1; 7,7; 15,2.10; 18,14; 19,10; 20,14; 24,2; 2 Kings 17,18; 21,7.
27. B. GRILLET - M. LESTIENNE, Premier Livre des Rgnes (La Bible d'Alexandrie,
9/1), Paris, Cerf, 1997, pp. 48-49.
28. It is tempting to ascribe the differences to the different translators detected by
Thackeray according to whom 1 Sam; 2 Sam 1-11,1 and 1 Kings 2,13-21,29 belong to
an early translation, whereas the rest belongs to a late translation. 2 Sam 5,1 and 7,7,
however, do not seem to fit this theory.
29. See Amos 1,5.8; Micah 5,1. Jeremiah uses twice, but the translator does not
render it: both in 10,16 and in 51(28), 19 he translates inVriJ by .
In the prophecy of Gen 49,10, the symbol of power is rendered by the symbolised
, and in Num 24,17 by the cryptic ; see LUST, Balaam's Third and
Fourth Oracles (n. 4), pp. 233-257.
,J
30. See also Ezek 19,11 "into sceptres of rulers" D?B?a njaw (MT); "for a tribe of
rulers" (LXX); 19,14 "a sceptre for a ruler" VtfaV Datf *?N (MT);
"a tribe became a parable" (LXX). (Note that in 37,19 the transla
tor twice uses where the MT has yy referring to a stick or branch representing a
tribe.) In most of the remaining 14 cases in which atf is attested, the context makes it
clear that "tribe" is meant; in these cases the LXX has . In 20,37 the reference is to
the "rod of discipline", adequately rendered by in the LXX.
 31
EZEK 21,15b IN THE SEPTUAGINT

s o that y o u m a y s l a u g h t e r , b e s h a r p e n e d s o that y o u m a y b e f l a s h i n g , r e a d y
for destruction; slaughter, reject, push aside everything of wood.

The Septuagint translation of this verse does not only lack a counter
part for the MT oatf, it also displays an important difference in the style
32
and structure of the verse . Where the MT reads a rhetorical question "or
do we rejoice", the LXX has the second part of a non-verbal clause
"(ready) for destruction" - <> with the sword as
implicit subject. The first term, , probably renders the MT , a
33
word belonging to the end of the foregoing sentence in the M T . The
second I term is a hapax in the Bible; the construction
, which we translated "for destruction", means literally "for
loosening". The relation to its counterpart in the MT vrtoi IN "or do we
rejoice" is cryptic; the translator may have read, or thought he read, a
form of the root 00ft "to melt, to dissolve". Symmachus interprets the
Hebrew verb as a form of 003 or 012 and reads "(or) shall we
flee".
The following word in the LXX is a verb: "slaughter" - . This
3 4
imperative probably translates T U B whereas the MT has oatf "sceptre",
a substantive loaded with theological meaning. The Greek continues
with two more imperatives. The first, "set at naught/reject" - -
35
, seems to render the imperative "'Ta , whereas the MT has the suf
fixed noun "^a "my son". The second, "push aside" - , may
render the Hebrew imperative ", where the MT reads the participle
"the one who despises".

31. In the following translation of v. 15, the section corresponding to the Hebrew
verse 15b is italicized.
32. The Syrohexaplaric version of Symmachus, although unclear, certainly contains
the text of 15b ( ... ) closer to the MT:
"drawn forth, or shall we flee away
from the stick, my son? Keep away(?) from all wood": Theodotion has -
<> <> > ... Note that both Symmachus
and Theodotion render o a t f by .
33. The correspondence between these Hebrew and Greek terms is confirmed by
v. 16, and probably also by v. 14, see P. WALTERS, The Text of the Septuagint. Its Corrup
tions and Their Emendation, ed. D.W. GOODING, Cambridge, Cambridge University
Press, 1973, p. 326, n.16.
34. The verb n a o occurs at the beginning of the sentence where it is also translated by
; see also 21,33
35. nra "despise"; the same translation equivalent is used in 2 Kings 19,21 and 2
Chron 36,16.
 The final phrase "everything of wood" - , lit. "all wood",
corresponds perfectly to the M T V D . In the context of the Septuagint,
where no mention is made of the "sceptre", the reference is prob
ably to idols made of wood, calling to mind 20,32, whereas in the M T the
editor most likely refers to sceptres of rulers.
In favour of the original character of the Greek composition, and of
the underlying variant Hebrew text, it has to be noted that Ezekiel often
36
works with series of imperatives . Nowhere else does he work with
asides raising rhetorical questions introduced by the particle I X . The use
of the particle in this context is untypical of Biblical Hebrew, and per
haps fits better in later Hebrew. Moreover, in contrast with the M T , the
Greek text does not imply an interruption of the song of the sword with
a line whose meaning is rather uncertain.

EZEK 21,18b IN T H E SEPTUAGINT 3 7

for it has been justified. 'And what, even if a tribe is rejected, shall it not
be ? ' says the Lord. I

In this verse, the Septuagint appears to offer a wooden, word for word
translation of a cryptic Hebrew text corresponding to that of the M T . 3 8

Here the translator obviously found atf in his Vorlage, and inter
preted it as meaning "tribe", referring to Israel mentioned in v. 17, dis
tinguishing it from its ruler. The sentence beginning with "And what" -
can be subdivided and interpreted in different ways. The opening
( ) can be read as an independent verbless clause : a question in the
form of an exclamation: "and what?", or as an introduction to the main
clause formulated as a question: "and why (, even when...,) shall it not
be?". The following two verbal clauses are to be understood as a subor
39
dinate concessive clause "even when a tribe is rejected" , followed by a
main clause, phrased as a rhetorical question "shall it not be?". In con
trast with the "sceptre" in the M T , the "tribe" does not despise,
rather is despised or rejected. The subject of the verb "to be" is not the

36. In the present chapter, see vv. 17.19.21.

37. In the following translation of v. 18, the section corresponding to the Hebrew
verse 18b is italicized.
38. According to Field's retroversion of the Syrohexapla, Symmachus reads:
. Going against the LXX, Symmachus renders D3tf again
by .
39. In Classical Greek + imperfect usually introduces an irrealis, in Biblical Greek,
however, the exceptions to this rule are numerous, see, for example, Gen 18,3; 27,37;
30,27.
tribe, but the coming of the sword announced in the foregoing verses.
The Lord goes on with his threatening language, even if a tribe is to be
rejected, shall it not happen? It certainly shall. In the following oracle
(23-32) the threat is described more fully: war is at hand.

DEVELOPED M E S S I A N I S M ?

In the MT, Ezek 21,15 and 18 evoke Gen 49,9-10. In the LXX the con
nections between Ezek 21,15.18 and Gen 49,9-10 are non-existent. In
v. 15, no mention is made of the sceptre or staff, nor of the Lord's son.
No positive expectation appears to be expressed. In v. 18 the Greek
translation reflects the Hebrew oatf, but renders it by "tribe", and
40
not by "sceptre" . No allusion to a future saviour is I to be
detected. If we correctly interpreted "everything of wood" as referring
to the idols of wood in 20,32, then the "tribe" in 21,18 may also
allude to that passage where Ezekiel's opponents want to be like the
"tribes" of the world, worshipping wood and stone.
How are the two traditions related to each other? How are the differ
ences between the MT and the LXX to be explained? Are they mainly due
to errors in the translation, perhaps due to ignorance, or errors in the
transmission of the Hebrew manuscripts on which the MT and the Old
Greek were based, or do they reveal intentional changes? If they were
intentional, who made them: the translator, the editor of the Hebrew text
he worked with, or the Masoretes and their predecessors? Straightfor
ward answers to these questions are hazardous. Nevertheless, some sug
gestions can be made.
It is unlikely that the deviations in the Greek were due to intentional
changes introduced by the translator. As a rule, translators were neither
authors nor editors. They tried to render their Vorlage as faithfully as
41
possible . Moreover, the translator(s) of Ezekiel produced, as a rule, a
rather wooden translation, following the word order of the Hebrew.
Most likely, the translation of vv. 15 and 18 obeyed the same rule. Sub-

40. In his commentary Jerome duly notes the differences between the MT and the LXX,
but does not seem to be impressed. He focuses on his Latin translation of the Hebrew "et
hoc cum sceptrum subverterit" in v. 18, and "succedisti omne lignum" in v. 15. In the
"sceptre" he sees a reference to the kingdom of Israel, and in "all wood" he finds an al
lusion to the whole people of Israel. The subject of both verbs is the destroying sword of
the king of Babylon. Jerome does not seem to detect any messianic connotations in these
passages.
41. See PIETERSMA (n. 6), pp. 185-190; the rule certainly applies to the translator of
Ezekiel, who most often rendered his Vorlage word for word.
consciously, however, the cultural and religious background of the trans
lator may have influenced his choice of words.
In v. 18, the translator obviously did have a Hebrew text that corre
sponded word for word to the unvocalised M T . He rendered each word
according to the word order of the Hebrew verse. He read the word
but his rendition of that term by "tribe" strongly suggests that he
did not see in it an allusion to Gen 49,10 with its messianic connota
42
tions . Admittedly, the context is not very clear for today's readers. It
may have been unclear for the Greek translator as well. Even then, his
choice of the term may seem to be puzzling.
One might argue that the translator was not aware of the full semantic
range of meanings of the Hebrew term. This is rather unlikely, however,
since elsewhere, he knows how to use I "stick" as a translation
of Moreover, we already noted that translators of other biblical
books used "sceptre" when the context invited them to do
44
so, or even when it did not .
Why then did the translator use "tribe" instead of "sceptre"? The
reason may be found in the context. We noted that the M T and O G display
drastic differences in v. 15b. In his Hebrew Vorlage of this verse, the
translator did not find the term atf, nor its immediate context pointing
to a royal sceptre. He heard in it rather a command addressed to the
sword, inviting it to slaughter people, identified in v. 17 with Israel and
its leaders. He probably also found in it an allusion to 20,32 where Israel
expressed the wish to be like the "tribes () of the world", wor
shipping wood and stone. Given this context, he may have correctly in
terpreted 2 t f as meaning "tribe".
In v. 15 the style of the Greek, and of the underlying Hebrew, fits the
context better than that of the M T . In this verse, one has the impression
that the Vorlage of the Septuagint preserved the earlier text form. Re
working the said text, the editor of the M T made allusions to a type of
messianic expectation that he himself refused to accept. In his choice of
words he was inspired by the vocabulary of v. 18.
In an earlier contribution, I tried to demonstrate that the Septuagint
text of Ezek 21,31-32, as well as its underlying Hebrew Vorlage referred
to the Maccabees. They were the rejected leaders, threatened by the
sword. More specifically Jonathan, who wanted to become a king, was
accused of diminishing and abasing the priestly headdress, preferring the
royal crown. The oracle announced that the priestly crown would remain

42. In 49,10 032? is translated (and interpreted) as "leader".

43. Ezek 20,37.
44. See note 25.
abased until the coming of someone to whom it belonged. This can be
interpreted as a messianic promise, not of the royal kind, but of the
priestly.
The same background may be reflected in vv. 15-18, in the LXX and in
its Vorlage. In v. 15 allusion is made to Israel wishing to be like the pa
gan "tribes" or nations. In v. 17 the people and their leaders are said to
live as strangers in the land: . They behave themselves
like the Greeks. Moreover, they live "on" or "with" the sword. These
data may refer to the same situation as that decried in vv. 30-32. It
should be admitted, however, that the evidence is not overwhelming. I
In the MT vv. 30-32 other nuances were brought to the fore. The atten
tion was shifted from the royal aspirations of the priestly Maccabean
leaders to Jerusalem's evil kings in general. They were contrasted with a
coming king-Messiah.
My suggestion now is that the editor of the MT is also to a large extent
responsible for the differences with the Hebrew Vorlage of the Septua
gint in v. 15. He inserted the messianic allusions. It may have been his
intention to question the short-sighted messianic expectations of the
false prophets. The Messiah was not to come and deliver them from im
mediate foreign invasions.
Much of what has been suggested in the final lines of this paper re
mains very hypothetical. On the other hand, a theory attributing the di
vergencies between the LXX and the MT to the editor of the Vorlage of
the Greek may prove to be even more hazardous. It is indeed difficult to
see why an editor would have eliminated the messianic allusions in vv.
15 and 18.

CONCLUSIONS

The following conclusions are listed according to a descending scale

of probability.
1. The Septuagint version of Ezek 21,15 and 18 displays no traces of
messianic expectation, whereas the MT appears to allude to the messianic
promise in Gen 49,9-10.
2. The differences between the LXX and the MT are most noticeable in
v. 15. They are not due to a conscious intervention on the part of the
Greek translator.
3. In v. 15, the LXX is probably based on a Hebrew text form that pre
dates the MT. In V. 18 the Vorlage of the LXX was identical with that of
the MT.
4. The LXX as well as its Hebrew Vorlage reflects a Maccabean back
ground.
SBL SCS 52 (2003) 83-92

MAJOR DIVERGENCES
BETWEEN LXX A N D MT IN EZEKIEL

Leaving aside some minor differences, due to orthographic or other

mistakes pertaining to the realm of textual criticism, the Septuagint
translation of several biblical books displays significant divergences
from the MT belonging to the domain of literary criticism. The order of
chapters and verses is different in several instances, moreover, there are
important minuses and pluses, as well as transpositions, and the vocabu
lary does not always correspond. These divergences are most remark
able in books that are translated literally, that is, rendered word for
word, preserving the word-order and syntax of the Hebrew. One may
assume that in these cases the differences are most likely not due to the
translator, but to the editors of his Hebrew Vorlage, or to the editors of
the MT. Obviously, the translator did not 'correct' or 'change' the He
brew text. Where major differences occur, these must be due to the He
brew Vorlage, and to the scribes transmitting and reworking this text.
Questions thus arise as to the relation between that Vorlage and the MT.
In his recent monograph on 1 Kings 2 - 1 4 in the MT and in the LXX, A.
1
Schenker notes that these divergences have usually been treated as indi
vidual modifications, without interconnection. He challenges his col
leagues and invites them to change their approach. In his view the fol
lowing questions should be answered: Do the differences between the
two forms of the text, represented respectively by the MT and the LXX,
display a literary coherency, resulting into two different texts, each with
its own narrative logic and its own literary characteristics? Are the MT
and the LXX in these instances based on a common source, or are they
dependent on each other? If they prove to be dependent on each other, is
it possible to say which is dependent on which? Why were the changes
brought in, and against which historical background did this happen?
This present paper endeavours to answer these questions, in as far as
Ezekiel is concerned. The answers are based on a study of the "mi
nuses" in the Greek text.

1. A . SCHENKER, Septante et texte massortique dans l'histoire la plus ancienne du

texte de 1 Rois 2-14 (Cahiers de la Revue Biblique, 48), Paris, Gabalda, 2000.
 T H E SHORTER SEPTUAGINT T E X T OF EZEKIEL

The Greek translation of Ezekiel is notably shorter than the MT. When
one considers the critical editions, the phenomenon is not as obvious as
in Jeremiah. In Ezekiel the combined minuses of the LXX do not amount
2
to more than 4-5% of the text . This picture changes when one takes into
3
account the minuses in p967 . H . S . Gehman, one of its editors, I con
cluded that of all our Greek mss, this papyrus preserved a text of Ezekiel
closest to the original LXX. In his view, the authority of the codex
Vaticanus as our best source for the original text must yield to this new
evidence. Gehman's high esteem for p967 has been corroborated by
4 5
Ziegler , Payne , and has received general adherence. This does not ap
ply to the "minuses" in the papyrus. They have most often been labelled
as omissions or corruptions due to parablepsis. Elsewhere, I refuted this
view and defended the thesis that the three longer minuses, Ezek 12,26-
28; 32,25-26; 36,23b-38, are not due to errors of scribes or translators,
but represent witnesses to an earlier Hebrew text in which these sections
were not yet added. A fourth set of omissions, in ch. 7, witnessed by all
major mss of the LXX, confirms this. We do not have to repeat the full

2. . , Recensional Differences between the MT and LXX of Ezekiel, in ETL 62

(1986) 89-101. J. LUST, The Use of Textual Witnesses for the Establishment of the Text.
The Shorter and Longer Texts of Ezekiel. An Example: Ez 7, in J. LUST (ed.), Ezekiel and
His Book (BETL, 74), Leuven, University Press - Peeters, 1986, pp. 7-20.
3. The edition of p967 is spread over several books and periods: F.G. KENYON, The
Chester Beatty Biblical Papyri. Descriptions and Texts of Twelve Manuscripts on Papy
rus of the Greek Bible: Ezekiel, Daniel, Esther (Fasc. 7), London, Walker, 1937; A.C.
JOHNSON - H.S. GEHMAN - E.H. KASE, The John H. Scheide Biblical Papyri: Ezekiel,
Princeton, N J , Princeton University Press, 1938; P.L.G. JAHN, Der griechische Text des
Buches Ezechiel, nach dem Klner Teil des Papyrus 967 (Papyrologische Texte und
Abhandlungen, 15), Bonn, Habelt, 1972; M. FERNNDEZ-GALIANO, Nuevas Paginas del
codice 967 del AT. griego (Ez 28,19-43,9) (PMatr. bibl. 1), in Studio Papyrologica 10
(1971) 7-76. Fernndez-Galiano mentions three major omissions: 12,26-28; 36,23b-38;
38-39 (p. 15). Fernndez-Galiano overlooked the fact that, although chs. 38-39 are miss
ing in the leaves published by him, they were not missing in the manuscript as a whole.
Their transposition is to be studied together with the absence of 36,23b-38. Two of the
longer omissions received full attention in F.V. FILSON, The Omission of Ezek 12,26-28
and 36,23b-38 in Codex 967, in JBL 62 (1943) 27-32. The third, 32,24-26, is most often
overlooked. The text of papyrus 967 is supported by the Vetus Latina codex Wircebur-
gensis, see P.-M. BOGAERT, Le tmoignage de la Vetus Latina dans l'tude de la tradition
des Septante. Ezechiel et Daniel dans le Papyrus 967, in Biblica 59 (1978) 384-395.
4. J . ZIEGLER, Ezechiel (Septuaginta. Vetus Testamentum Graecum Auctoritate Scien-
tiarum Gottingensis editum, 16/1), Gttingen, Vandenhoeck & Ruprecht, 1952, p. 28; J.
ZIEGLER, Die Bedeutung des Chester Beatty-Scheide Papyrus 967 fr die Textberliefe
rung der Ezechiel-Septuaginta, in ZAW 61 (1949) 76-94.
5. J. BARTON PAYNE, The Relationship of the Chester Beatty Papyri of Ezekiel to
Codex Vaticanus, in JBL 68 (1949) 251-265.
argumentation at this juncture. Our main objective is to point out the
common tendencies in the M T ' S pluses. The four sections appear to deal
with eschatological times, proposing a specific view on these matters.

6
IRRELEVANT PROPHECY: EZEK 12,26-28

The Minus in Its Immediate Context

Before turning to the omission itself, a short survey of its context is in

order. In the M T , and in the traditional text of the L X X , ch. 12 ends with
two disputes. The first (12,21-25) deals with prophecy in general, espe
cially with the lack of true prophecy (v. 24). It prepares for the theme of
false prophecy developed in the following chapter. The second dispute
(12,26-28), missing in p967, interrupts this connection between chs. 12
and 13. Indeed, its theme is that of Ezekiel's visions on the final days, I
and not that of true and false prophecy in general. The section is prob
ably an insert.

An Evaluation

The added dispute is most likely concerned with the eschatological or

7
apocalyptic dimensions of Ezekiel's prophecies . The expressions 'for
1 1
distant times' (DO") D'TT ?) and 'for many years ahead' ( m p m DT1X7 ?),
8
used in the objection quoted in v. 27, point in this direction . The answer
in the following verse either suggests that the apocalyptic times are to be
identified with the immediate future, or that Ezekiel's words and visions
are neither eschatological nor apocalyptic, but refer to the present. It

6. FILSON, The Omission of Ezek 12,26-28 and 36,23h-38 (n. 3), p. 28. The commen
taries do not pay much attention to the problem. W . A . IRWIN, The Problem of Ezekiel,
Chicago, IL, The University of Chicago Press, 1943, pp. 99-109, is convinced that ch. 12
contains a considerable amount of secondary material; moreover, while he notes the ab
sence of verses 26-28 in p967, he nevertheless defends their authenticity. L . C . ALLEN,
Ezekiel 1-19 (Word Biblical Commentary), Waco, , Word, 1994, p. 188 also observes
the omission of vv. 26-28 in the papyrus, but in his view this does not appear to be sig
nificant for the Hebrew text. With Filson, he argues that the omission most probably oc
curred by parablepsis. K.-F. POHLMANN, Das Buch des Propheten Hesekiel (Das Alte
Testament Deutsch, 22/1), Gttingen, Vandenhoeck & Ruprecht, 1996, p. 172, shares that
opinion. Earlier, G . FOHRER, Ezechiel (Handbuch zum Alten Testament, 13), Tbingen,
Mohr-Siebeck, 1955, p. 67 and W. ZIMMERLI, Ezechiel (BKAT, 13), Neukirchen-Vluyn,
Neukirchener, 1969, p. 281 expressed a similar verdict. D.I. BLOCK, The Book of Ezekiel
(NICOT, 1), Grand Rapids, MI, Eerdmans, 1997; and M. GREENBERG, Ezekiel 1-20 (The
Anchor Bible), Garden City, NY, Doubleday, 1983, do not seem to notice the feature.
7. See FOHRER, Ezechiel (. 6), pp. 67-68.
8. The first expression is a hapax, and the second occurs only once more, namely in
Dan 8,26 where it characterises an apocalyptic vision.
'historicises' Ezekiel's preaching. This should be seen against the back-
ground of the fact that the authorities responsible for the Hebrew
'canon' appear to have been suspicious in matters of 'apocalyptics'. The
only apocalyptic book that passed their critical judgment was Daniel. It
was not admitted, however, among the other books as 'prophecy', but as
'wisdom'. The 'plus' in Ezek 12,26-28 may have been inserted in order
to answer objections against the admission of the Book of Ezekiel, with
its apocalyptic-coloured visions. A comparison with the other major
'pluses' in MT-Ezekiel sheds more light on this. I

9
ELAM IN THE NETHERWORLD: EZEK 32,25-26

The Minus in Its Immediate Context: Ezek 32,17-32

This second long minus, belongs to an oracle against Egypt. The mid-
dle section of this oracle, vv. 22-30, offers a list of gentile dead that pre-
ceded Egypt into Sheol. In this instance the critical editions of the LXX,
also present a shorter text than the MT, but the minus in p967 is more
extensive.
In the MT vv. 22-30 list the following nations: Assyria (vv. 22-23),
Elam (vv. 24-25), Meshech-Tubal (vv. 26-28), Edom (v. 29), the north-
ern princes and the Sidonians (v. 30). The basis for the entries in this
international roll-call is not clear. In v. 28 the list is unexpectedly inter-
rupted by a direct address to Pharaoh, between the sections about
Meshech-Tubal and Edom.
The shorter Greek text of these verses in p967 is structured differ-
ently. It distinguishes between two nations only: Assyria (vv. 22-23)
and Elam (vv. 24-27), and between their leaders: the princes of Assyria

9. H. VAN DYKE PARUNAK, Structural Studies in Ezekiel, Ann Arbor, MI, University
Microfilms International (diss. Harvard), 1978, pp. 4 0 6 - 4 2 1 ; L. BOADT, Ezekiel's Oracles
against Egypt. A Literary and Philological Study of Ezekiel 29-32 (Biblica et Orientalia,
3 7 ) , Rome, Biblical Institute Press, 1 9 8 0 , pp. 1 5 0 - 1 6 8 ; B . GOSSE, Le recueil d'oracles
contre les nations d'Ezchiel xxv-xxxii dans la rdaction du livre d'Ezchiel, in RB 9 3
( 1 9 8 6 ) 5 3 5 - 5 6 2 ; ID., Isae 13,1-14,23 dans la tradition littraire du livre d'isae et dans
la tradition des oracles contre les nations ( O B O , 7 8 ) , Freiburg/S, Universittsverlag;
Gttingen, Vandenhoeck & Ruprecht, 1 9 8 8 , esp. pp. 1 7 0 - 1 9 9 ("Ez 3 2 , 1 7 - 3 2 dans le
cadre du recueil des oracles contre les nations"); J . B . BURNS, The Consolation of Pha-
raoh, Ez 32,17-32, in Proceedings Eastern Great Lakes and Midwest Biblical Society 1 6
( 1 9 9 6 ) 1 2 1 - 1 2 5 . For text-critical notes see the commentaries: ZIMMERLI, Ezechiel (. 6 ) ,
pp. 7 7 6 - 7 7 8 ; ALLEN, Ezekiel 1-19 (n. 6 ) , p. 1 3 5 ; GREENBERG, Ezekiel 1-20 (n. 6 ) ,
pp. 6 5 9 - 6 6 0 ; BLOCK, The Book of Ezekiel (n. 6 ) , pp. 2 1 9 - 2 2 2 ; see also D. BARTHLMY,
Critique textuelle de l'Ancien Testament. Tome 3 : Ezechiel, Daniel et les 12 Prophtes
( O B O , 5 0 / 3 ) , Fribourg/S, ditions universitaires; Gttingen, Vandenhoeck & Ruprecht,
1992, pp. 2 6 1 - 2 7 0 .
(v. 29) and/or the princes of the North (v. 30). The direct address to
Pharaoh (v. 28) figures right in the middle, and calls for attention.

The Differences between LXX and the MT. Meshech and Tubal

The main difference with the M T is of course that the Greek is much
shorter than the Hebrew. In a first reading, the pluses in the M T , V V . 25
and 26, may seem to be simple doublets, shorter variants of v. 24. A
closer reading reveals, however, that there is more to it than that.
Meshech and Tubal figure in the pluses of the M T . Other divergences
occur in the immediate context.
A further investigation suggests that the reasons for the insert in the
L X Xz
and in the M T are similar to those detected in ch. 12. They are re
lated to diverging views on the eschaton and on apocalyptics. The men
tion of Meshech and Tubal points in this direction. A comparison with
Ezek I 38,2.3 and 39,1 confirms this. In the eschatological battle de
scribed therein, the two also occur as a pair, in the same order, as allies
10
of G o g . In such a context they clearly belong to a mythical realm, rep
resenting forces of the apocalyptic period. In the M T of Ezek 32, how
ever, they are put on a line with Assur (v. 22) and Elam (v. 24), which
are two nations that dominated the political scene in the recent past. This
strongly suggests that the editors of the M T attempted to bring them
down to the historical level.

The Uncircumcised and the Gibbrm

In a further support to the aforementioned endeavour, the M T explic

itly assimilates them with the uncircumcised (vv. 24.25.30), but dissoci
ates them from the gibbrm (v. 27). In v. 27 the M T has a negation with
out equivalent in the Greek: 'And they do not lie with the mighty
11
m e n . . . ' . More importantly, the M T interprets the gibbrm or mighty
men as the elite of the human dead warriors lying in Sheol.
The Greek has a different appreciation of these gibbrm. It connects
them more clearly with the mythological giants mentioned in Gen 6,4.

10. In 27,13 they occur in a different order; see also Gen 10,2.
11. According to the MT, the gibbrm are honourable heroes, entitled to special treat
ment in the Netherworld. They are not to be mixed with the shame of the uncircumcised:
"those fallen of the uncircumcised (o^isa wbi) do not lie with the gibbrm". A simi
lar distinction between the gibbrm and the uncircumcised was already evoked in the MT
vv. 19-21. In v. 21 of the Greek, the giants taunt the Egyptians asking "do you think to be
better than we? Come down and lie with the uncircumcised". The MT transposes the
question to v. 19, taking it out of the mouth of the giants (Hebrew: gibbrm), dissociat
ing the latter from the uncircumcised.
 12
The connection is given not only in the translation: 'giant' , but
also in their qualification as ' Of old', which occurs exclu
13
sively in Ezek 3 2 , 2 7 and in Gen 6,4. These giants do not deserve spe
cial esteem, and are not to be distinguished from the uncircumcised. I

Comparison with Ezek 12,26-28

This succinct discussion of the long minus in Ezek 32,24-26 leads to

the suggestion that p967 preserved the earliest text-form. The editors of
the M T adapted it to their special views on eschatological and apocalyp
tic themes. They inserted a section on the mythological kingdoms of
Meshech and Tubal, aligning them with the historical enemies Assur and
Elam, and with Edom which symbolises Israel's major enemy in their
times. In so doing, the editors of the M T may have tried to suggest that
nations such as Meshech and Tubal, mentioned in the final battle of chs.
3 8 - 3 9 , are no mysterious apocalyptic entities, but historical agents.
They probably made an attempt to bring Ezekiel's visions down to earth.
The dissociation of the o m a j from the mythological giants in Gen 6,4
seems to confirm this.
A comparison with the long plus detected in the final verses of ch. 12
is revealing. In this 'plus' the attention is shifted from the theme of false
14
prophecy towards Ezekiel's preaching about the final times . As in
32,24-26, the M T ' S addition in 12,26-28 is an almost literal repetition of
the immediately foregoing section. Nevertheless, it clearly sets new ac
cents, strongly suggesting that Ezekiel's preaching is not for remote
eschatological times, but rather for the present. We shall see that similar
interests lay behind the intervention of the editor of the final verses of
ch. 36 in the M T .

PRELUDE T O T H E VISION O F T H E DRY B O N E S ? EZEK 36,23b-38

The Special Character of the Minus

Almost one hundred years ago, Thackeray argued that the Greek of
15
Ezek 36,23b-38 differed from that of the rest of Ezekiel . Students of
12. When the reference is not explicitly to the prehistorical mythological beings men
tioned in Gen 6,4, is not the usual translation of TOJ; even in the story of David
and the giant Goliath, it is rendered by , and not by (1 Sam 17,51).
13. In Ezek 32,27, the MT replaces aVlWD, the Hebrew equivalent of , with

14. See J. LUST, Textual Criticism of the Old and New Testaments: Stepbrothers?, in
A. DENALX (ed.), New Testament Textual Criticism and Exegesis. Festschrift J. Delobel
(BETL, 161), Leuven, University Press - Peeters, 2002, pp. 15-31.
15. H. St. J. THACKERAY, The Greek Translators of Ezekiel, in JTS 4 (1902-03) 398-411.
p967, in which the section in question is missing, have inevitably been
reminded of Thackeray's observation. Kase and Irwin were the first to
suggest that the passage must have been lacking in the Hebrew text used
16
by the translator . Many others tended to treat this minus as parablep-
sis. In 1981 I rejected this solution, defending the case of the originality
17
of the short I version . There is no need to repeat the full argumentation
here. A brief summary may suffice. (0) The section beginning in 36,16
ends in 36,23ba with the recognition formula; vv. 23b-38, absent from
p967, are an appendix. (1) An omission of 1451 letters is too long for an
accidental skip of the scribe's eye. (2) An omission of this length is un
precedented in the papyrus. (3) Not even the most absent minded scribe
would have overlooked a passage so rich in theological meaning. (4) A
closer investigation into the language of the section, both in Greek and
in Hebrew, reveals that it is different from that of the more original parts
of Ezekiel. It points to an editorial hand other than those responsible for
the rest of the book. (5) If this were an accidental omission, v. 23ba
should have been followed by 37,1, not by 38,1, with ch. 37 in p967 fol
lowing after ch. 39. (6) Finally, the order of the chapters in p967 has its
own logic. Changing this order, the MT had to insert vv. 36,23b-38 in
order to prepare for the transposed ch. 37, with its vision of the infusion
of the Lord's spirit into the dry bones of Israel.

A Comparison with the Other Minuses

My point here is that a comparison with the two other longer minuses
shows striking parallels. In all of them the additions in the Hebrew are
largely composed of materials found elsewhere in Ezekiel. Moreover, in
the three longer pluses a similar theological interest can be detected. In
all of them the editor seems to have tried to downplay the eschatological
and apocalyptic tendencies in the book of Ezekiel. In order to discover
this implication in vv. 36,23b-38, one has to look at the larger context.
In p967, ch. 36 is immediately followed by an apocalyptic scene in chs.
3 8 - 3 9 . These chapters describe the apocalyptic battle of Gog, chief
prince of Meshech and Tubal, against the people of the Lord. The war is
terrible and leaves nothing but corpses. The battle report is then fol-

16. JOHNSON-GEHMAN-KASE, The John H. Scheide Biblical Papyri (n. 3), p. 10; W.A.
IRWIN, The Problem of Ezekiel, Chicago, IL, University Press, 1943, pp. 62-65.
17. J. LUST, Ezekiel 36-40 in the Oldest Greek Manuscript, in CBQ 43 (1981) 517-
531; recently Block elaborately countered this argumentation, preferring the parableptic
interpretation (D.I. BLOCK, The Book of Ezekiel. Chapters 25-48 [NICOT], Grand Rapids,
MI - Cambridge, Eerdmans, 1998 [cf. . 61, pp. 337-343). A reaction to his objections
can be found in J. LUST, Textual Criticism of the Old and New Testaments: Stepbrothers?
(n. 14).
lowed by a resurrection scene and the announcement of the coming of
the Messiah: King David (ch. 37). Finally, chs. 4 0 - 4 8 offer a visionary
description of the New Ideal Israel and the New Temple in Jerusalem.
The editor of the M T , however, put the scene of the dry bones before
the battle against Gog. The suggestion for the audience was that Israel
was morally dead, not physically. I

THE END A N D T H E SEFIRAH IN EZEK 7,1-11

Another important minus, or better, a set of minuses and transposi

tions, is to be found in Ezek 7,1-11. This chapter belongs to the first part
of Ezekiel, which is not preserved in p967. A detailed study has been
18
devoted to it by P.-M. Bogaert . The chapter announces the final day:
'The end has come upon the four corners of the land'.
1. The main pluses in the M T are the following phrases: v. 5b: 'An
evil, a singular evil, see it is coming'; vv. 6b-7a: 'the end is coming; it
is ripe for you! See it is coming: the sefirah''; v. 10b: 'see it has come,
the sefirah has come forth'; v. 1 lc 'and there is no noah among them'.
All these pluses specify the evil that is coming at the end of the days.
2. The composition in the L X X displays a strictly concentric structure.
The end of v. 6 occupies central position: '(I am) the one who strikes
'. This theme prepares for the vision in ch. 9, the only other
instance in which this participle occurs (9,5.7.8). The role of the Lord
is emphasised. His punishing action is situated on the 'day of the Lord'
(v. 10).
The M T presents a reshuffling of the materials. Its structure is also
concentric, but more complex. Vv. 3-6 of the L X X are transposed to
vv. 6-9 in the M T ; V V . 7-9 of the L X X are equally transposed to vv. 3-5 in
the M T . The central notion in the M T , the coming of the cryptic sefirah, is
absent from the L X X .
3. The pluses in the M T use some words that are remarkable in this
context: H T D S / n s n / nns. The rare term receives a degree of
emphasis, being used in a central position, and at the end. Whereas the
L X X emphasises the punishing role of the Lord and the day of the Lord,
the M T draws the attention to the rTVDS, the instrument of the Lord's
fury. The day of the Lord is not mentioned explicitly in the M T .
Given the literal character of the translation, it may be taken for
granted that the differences are not due to the translator. This implies

18. P . - M . BOGAERT, Les deux rdactions conserves (LXX et MT) d'Ezchiel 7, in LUST
(ed.), Ezekiel and His Book (n. 2 ) , pp. 2 1 - 4 7 .
that they were already present in the Hebrew Vorlage of the L X X . The
comparison between both texts demonstrates that a reorganisation of the
materials took place within the M T , in order to bring to the fore a new
element: the coming of the TTDX. Dan 8,5 may lead to an identification
of this cryptic figure and offer us some information about the historical
background of the editors of the M T . In Dan 8,5 the image of the TDX or
'he-goat' refers to Antiochus IV. Inspired by this model, the editor of
MT-Ezekiel applied the same image to the Greek people, using the femi
nine genre. He presented a re-reading of the text from his I historical
point of view, after the events during the reign of Antiochus IV. Addi
tional parallels with Daniel's report on these events confirm this. In Dan
9,12-14 the coming of the same Greek empire is described in terms of 'a
great evil', using nsn in a sense very similar to that in Ezek 7,6. The use
of in Ezek 7,6 may then allude to the one horn of the he-goat in Dan
8,9 that refers to Antiochus IV.

CONCLUSION

In Ezekiel, the shorter text of the L X X , as preserved in p967, offers a

good example of a witness to an earlier 'canonical' Hebrew text with its
own theological accents, differing from those in the M T .
 A SEPTUAGINT CHRIST PRECEDING JESUS CHRIST?
MESSIANISM IN THE SEPTUAGINT
EXEMPLIFIED IN ISA 7,10-17*

I. MESSIAH AND SEPTUAGINT

Introduction

The K.U.Leuven, our Alma Mater, has served as a fertile and sustain
ing foundation for more than half of my life's work. In her honour,
therefore, I will dedicate the greater part of the present lecture to the
"Alma" in the prophet Isaiah. My first introduction to the Old Testa
ment Prophets took place in the last century under the auspices of my
former teacher M. Sabbe. The 1960's represented a period of biblical re
newal in the Church in which scholars endeavoured to trace their way
back to the sources of the faith and in so doing they discovered the Bi
ble's great narrative. With some degree of hesitation, and "still grasping
for vocabulary", Sabbe opened up the Scriptures for us. I shall never
forget the unexpected exam question: "Is the first Greek translation of
the Old Testament, the Septuagint, inspired"? At that moment in time I
myself was lost for words and had no ready answer. While I now know
that there is no ready answer to such a question, I am also aware that
Sabbe's intriguing queries were ultimately responsible for sowing the
first seeds of what was to become a seminal interest in the Septuagint. J.
Coppens later introduced me in his own inimitable fashion to the proph
ets and their messianic expectations. With his eye for nuance and detail,
Coppens was able to detect a swelling messianic expectation throughout
the Old Testament, an expectation that culminated, in his opinion, in the
1
Septuagint and spilled over thereafter into the New Testament fulfil-

* Paper read at the occasion of the feast of Saint Thomas, at the Faculty of Theology
in Leuven, in March 2004.
1. J. COPPENS, Le messianisme royal: Ses origines, son dveloppement, son
accomplissement (Lectio divina, 54), Paris, Cerf, 1968, p. 119: "Il suffit de comparer les
textes hbreux et grecs d'Is 7,14; 9,1-5; du Ps 110,3 pour se rendre compte de l'volution
accomplie dans le sens d'un messianisme plus personnel, plus surnaturel, plus transcen
dant". For other protagonists of this view see J. LUST, Messianism and Septuagint, in J.
EMERTON (ed.), Congress Volume Salamanca 1983 (SupplVT, 36), Leiden, Brill, 1985,
pp. 174-191, esp. 174, note 2.
ment in Jesus Messiah. From the very beginning of my academic jour
ney, therefore, I found myself on a track that was to lead to engaged re
search into the Septuagint and, more specifically, Messianism in the
Septuagint. While the train has not yet reached its destination, it has
nevertheless arrived at an important interim station, thus affording the
opportunity to reflect on the trajectory so far, together with the way
ahead to the following station.

1. Thomas

By way of coincidence, the interim station happens to be called Saint

Thomas. At first and even second sight, one might be inclined to argue
that Thomas was on a different track altogether and his station on a com
pletely different line. As a matter of fact, Thomas is often accused of
having little interest in the bible's representation of salvation history.
One would search in vain for a tractate among his works on the Messiah
and the messianic expectation. At the same time, however, one should
not forget the fact that he started his career as a lector in exegesis.
Among other important works, his commentary on Isaiah Expositio
super Isaiam stems from this early period of his career. His commentary
discusses the classical messianic texts, including Isa 7,14 "Look, the
young woman is with child and shall bear a son, and shall name him
Immanuel". Thomas's primary text in this regard came from the
Vulgate: "Ecce virgo concipiet et pariet filium et vocabitis nomen eius
Immanuhel". According to him the virgo is Mary and Immanuel is Jesus
Christ. He is well aware of the fact that his opponents maintain that the
original Hebrew text reads 'alma, which means "young woman" and
does not refer to the virgin mother of the Messiah. His commentary on
other passages likewise accounts for the Hebrew text, albeit by way of
secondary Latin sources, in particular the commentary of Jerome. As far
as I have been able to determine, however, he never used the Greek ver
sion of the Septuagint. Graeca non leguntur. The fact that the Greek Old
Testament was clearly not among his favoured literature is probably not
entirely his own fault. A knowledge of Hebrew and Greek did not con
stitute an obligatory aspect of his theological formation, as was the case
here in Leuven until very recently. As a consequence, his access to the
Biblical sources remained limited. The powerful protest that was to re
sult, via Luther, in the Reformation, ultimately has its roots in a reaction
against this lack of knowledge.
2. Septuagint
Why should we draw attention to the Greek translation of the Old
Testament? Jesus was a Jew and his bible was the Jewish bible, written
in Hebrew and Aramaic. The first Christians were also Jews and they
read and listened to the same biblical texts. This situation did not last
any length of time, however. Before long they swarmed out and spread
themselves throughout the Graeco-Roman world. They were primarily
to be found in Asia Minor, Egypt, Greece and Italy. After the first Coun
cil of Jerusalem (around 50 after Christ), they became more flexible in
their acceptance of non-Jews into their still fledgling church community.
Most of them did not understand a word of Hebrew.
The common language of the day was Greek. Paul wrote his letters in
Greek and the Gospels, one might suppose, were likewise written in the
Greek language. What were they to do with the ancient Bible of the
Jews? Was it doomed on account of its language to remain inaccessible
to Greek speakers? The problem was not so insurmountable as one
might imagine. There was after all a Greek translation, used by Jews liv
ing outside Israel. It had been given the name Septuagint or "the Sev
enty".
While the original manuscripts have not been preserved, we still have
a number of fragments of very early copies at our disposal dating from
the period before Christ. The oldest of these were discovered at Qumran
around 1950. They are written on papyrus in majuscules or capital let
ters.
The first Latin translations (Itala) were made on the basis of the
Septuagint and not the Hebrew text. Jerome was to introduce a change in
this regard in the fourth-fifth century with his Vulgate, a Latin transla
tion based on the Hebrew.

3. Importance

Why then don't we let bygones be bygones when it comes to such

ancient texts? There are a number of reasons and all of them worth
while. In the first instance it would be wrong of us, and indeed foolish,
to let go of our own roots. For the first four centuries Christians based
their faith on the Greek Bible, that is to say on the Septuagint or Greek
translation of the Jewish Bible, or what we presently refer to as the Old
Testament, together with their own documents, namely the Gospels and
the other books preserved in the New Testament. They identified the
Septuagint with the Sacred Scriptures as Jesus had known them. Their
fidelity to the Greek text also had its consequences for the development
of Christian doctrine, a fact that can be readily illustrated on the basis of
the disputes between the early Church Fathers and Jewish exegetes.
The discussion between Justin and the Jew Trypho represent a fine
example of what I mean. Justin constructed his arguments with the sup
port of the Greek Bible. His Jewish dialogue partner responded with ar
guments from the Hebrew text and then proceeded to accuse him of fal
sifying the Scriptures. One of the most striking examples can be taken
from their discussion on Isa 7,14. According to Justin, Isaiah's words
foretold the virgin birth of Jesus: "See, the virgin () shall be
come pregnant and bring a son into the world". For Trypho, on the other
hand, there is no reference in Isaiah to a virgin or to virgin birth, but
rather to a young woman () who was expecting a child.
A more pointed example can be found in Justin's reading of Ps
95(96), 10. He accuses the Jews of having scrapped a portion of the text
in order to disguise any allusion to Jesus' death on the cross. In his
Greek text of the Bible he read: "the Lord reigned from the cross". He
argued, therefore, that the Jews had dropped the last part of the sentence
to be left only with "the Lord reigns". As a matter of fact, however, not
a single extant Septuagint manuscript contains the text upon which
Justin based his accusation. Was he a cheat? Probably not. It is more
likely that he did not have a complete biblical text at his disposal, but
rather a florilegium that contained a mixture of various scriptural pas
sages. Such florilegia are familiar to us from Qumran.
Whatever the truth may be, the debates between the Church Fathers
and their Jewish colleagues lead us to the question of the canonicity of
the Septuagint translation.

4. Final Text and Canonical Authority

a. Canonical authority. The books of the Bible enjoy the highest de

gree of authority among the Jews, serving as it were as a sort of constitu
tion. A translation of the said books could never enjoy the same authority
as the original text, which alone was considered normative or "canoni
cal". The Greek translation appears to have been, at least in the first in
stance, a sort of resource or tool intended to help the large numbers of
Jews living in foreign countries gain access to the original Hebrew text.
The work was similarly not intended as a distinguished and artistic exam
ple of Greek literature. The average cultivated Greek would have been
aware that the Septuagint was to a large extent "translation Greek".
While it might be reasonable to argue that omnis comparatio Clau
dicat, a comparison with the Belgian constitution might serve to illus
trate our point. The Belgian constitution was written in French in 1830
and translated into Dutch, the language of the majority of Belgians, in
1831. Until 1925, however, the French version was the only text that
enjoyed normative authority. The translation was an otherwise contrived
rendition of the original intended to assist the Flemish reader. The lan
guage it employed could hardly be described as elevated literary Dutch.
(Such translation Dutch is responsible for still current expressions such
as "gestelde lichamen", "corps constitus").
b. Final text. It has become customary in recent years to call the his
torical-critical approach to the Bible into question. This approach is ac
cused of setting off in search of the original words of the biblical prophets
and other authors while paying insufficient attention to the meanings and
contents of the biblical literature as a whole. It is likewise accused of arbi
trariness on account of the fact that the so-called original words have not
been preserved and thus remain nothing more than hypothetical. More re
cent approaches, by contrast, draw attention to the "final text", the text
that we find in modern printed bibles, the text that has been established
and transmitted to us down through history. Moreover, the focus has been
turned on the "final text" as the only canonical text, a text that provides
direction and leadership within the community of the church.
While it would be inappropriate to endeavour to re-open the debate on
the canonical text at the present juncture, it remains important neverthe
less that we call the identity and uniformity of the so-called "final text"
into question. The final text of the Bible is not the same for Christians as
it is for Jews. The biblical canon of the early Christian Church coincided
with the Greek Bible and thus with the Septuagint with respect to the
Old Testament.
"So what" you might say "who cares?", "the Septuagint, in the first
instance, is still nothing more than a more or less literal rendition of the
Hebrew"? While this is true, we should also remember that not all of
the books of the Septuagint are equally literal translations, nor are they
necessarily based on the text we find printed in our contemporary He
brew Bibles. The discoveries at Qumran have taught us that a variety of
slightly variant versions of the biblical documents were in circulation at
the time of Christ. Every translation, moreover, always represents an in
terpretation. The examples taken from Justin already offer a sense of the
extraordinary tension that arises when one compares the Septuagint with
the Hebrew text. Furthermore, we should not forget that the Greek Bible
contains more documents than the Hebrew Bible. Since it would be im
possible in the present circumstances to offer an exhaustive comparative
study of the Hebrew and Greek Bibles we will restrict ourselves to the
vision of the Messiah as found in both text forms.
5. Messiah and Messianism

Messianism represents one of the most significant points of disagree

ment whereby Jews and Christians follow distinct paths. For Christians
the Messiah is an individual figure. The messianic expectation for Jews,
however, is a more vague and complex concept that has been cast in a
variety of mostly collective hues. The Jews expect the advent of a
messianic kingdom at the end of time rather than a messianic king.
Some maintain that this kingdom has already been realised in the crea
tion of the state of Israel, while others hope in the advent of one or more
individual messiahs, as is clearly apparent from the texts discovered at
Qumran.
Monographs and articles on the topic of Messianism repeatedly sug
gest that the Septuagint tends to exhibit more messianic features than the
Masoretic Text. Some have been inclined to suggest that Christians capi
talised on this fact. At first sight such an explanation would seem to be
quite attractive. It would immediately explain why the Jews did not
waste any time in rejecting the Greek translation. It would have been too
easy for Christians to make use of it in arming themselves in defence of
their vision of Jesus, who they believed to be the Christ or Messiah. An
unbiased study of the relevant texts makes it clear, however, that there is
barely any evidence in the Septuagint of an increased interest in
messianic thought.
Before we examine the idea further, it would help if we have a clear
description of the concepts Messiah and Messianic idea.
- the term "Messiah" (rrw) in the Old Testament is consistently
employed as a royal title and means "anointed one". The Greek transla
tion employs the term "Christos". The expression "Jesus Christ" is thus
identical to the expression "Jesus Messiah". The title "Messiah" in the
Old Testament mostly alludes to a reigning king and never to a future
idealised salvific figure. It was only later that the expression took on the
more specific significance of "future redeemer".
- This does not prevent us from arguing that the Messianic idea was
already present in Israel at an earlier date. The people expected a mi
raculous redeemer who would bring God's promises to definitive com
pletion. Such a description can be considered a general definition of "in
dividual Messianism".
- It is possible to speak in addition of a collective Messianism or a
Messianism without an individual messiah. Such Messianism expected
an ideal endtime for this world, in which God's dominion would ensure
the triumph of righteousness. This pattern of expectation would seem to
have less space for a human ruler-redeemer.
6. Messianism and Septuagint
2
Focussing on the Psalms, J. Schaper recently revived the thesis that
the Septuagint, influenced by the intellectual, religious and political cli
mate of its environment, reflects an increased degree of messianism.
While Schaper's work mainly deals with collective messianism and es-
chatology, this paper focuses on individual royal messianism and ques
tions the thesis which holds that the earliest Greek translation of the He
brew Bible adds to the individual royal messianic character of the
classical messianic prophecies.
The expectation of an individual Messiah in the Septuagint is cer
tainly not more developed than in the Masoretic Text. A glance at the
first Song of the Suffering Servant in Isa 42,1 will allow us to get a bet
ter sense of this fact. Isa 42,1 belongs among the messianic texts em
ployed by classical theology. The Hebrew text runs as follows: "Here is
my servant, whom I uphold, my chosen, in whom my soul delights; I
have put my spirit upon him". It goes without saying that it would be
easy to read such a prophecy as a prediction of the coming of Jesus the
Messiah. The Septuagint, on the other hand, excludes this interpretation
by identifying the servant in a collective sense: "Jacob is my servant, I
shall support him; Israel is my chosen, in whom my soul delights...".
Isaiah employs the terms Israel and Jacob as names for the people of
God and not for individual persons.
When the Septuagint deviates from the Masoretic Text it often ob
scures possible references to an individual royal Messiah. A fine exam
ple can be found in Isa 9,5(6). The Hebrew text reads: "For to us a child
is born, a son given to us; and the government is upon his shoulders;
and his name is called Wonderful Counsellor, Mighty God, Everlasting
Father, Prince of Peace". The Septuagint reads: "For to us a child is
born, and a son given to us whose government is upon his shoulders;
and his name is called Messenger of "Great Counsel". For I will bring
peace...". The Hebrew text ascribes a number of titles to the new-born
crown prince that can be interpreted as divine names. In order to avoid
any suggestion that the new-born prince should be seen as a god, the
translation inserted the word "messenger". The names that follow thus
no longer apply to the human crown prince and expected saviour, but
rather to the God of whom he is the messenger. Attention is drawn,
moreover, to the fact that God himself shall bring peace. While it is pos-

2. J. SCHAPER, Eschatology in the Greek Psalter (WUNT, 2/76), Tbingen, Mohr,

1995; see also his contribution Der Septuaginta-Psalter als Dokument jdischer
Eschatologie, in M. HENGEL - A.M. SCHWEMER (eds.), Die Septuaginta zwischen
Judentum und Christentum (WUNT, 72), Tbingen, Mohr, 1994, pp. 38-61.
sible to read the Hebrew text as a prediction of a future Messiah who is
to establish a kingdom of peace, this becomes less plausible in the Greek
text in which the reader is directed to God and his intervention on behalf
of the people.
In a variety of cases the accentuation of Messianism is not due to
the Greek text as such but rather to the interpretation thereof applied to it
by Christian readers. The text book example is Isa 7,14: "Look, the
young woman is with child and shall bear a son, and shall name him
Immanuel".
By way of summary of this first part we can state that the Septuagint
clearly does not accentuate the messianic idea in any systematic fashion.
On the other hand it is true that, in some instances, other accents were
introduced by the Septuagint, both by the original translators and by the
later Christian users thereof. In the second part of our lecture we shall
explore one of the texts that has played a central role in the Christian
Messianic expectation, namely Isa 7,14 and its context.

II. T H E IMMANUEL S I G N : ISA 7,10-17

Introductory Setting

From Christianity's earliest days Isa 7,14 has been afforded a messia
nic interpretation and applied to Christ. Mt 1,23 quotes the Septuagint
translation "See the virgin shall become pregnant and she shall bear a
son, and they shall call him Immanuel". The evangelist recognised the
virgin () in Mary and Immanuel in Jesus.
The Isaiah text is to be located in the period of the Syro-Ephraimitic
war, during the first half of the eighth century before Christ. At that time
the Syrians formed an alliance with Northern Israel or Ephraim in a con
spiracy against King Ahaz of Judah. They wanted to depose him from
the throne and set up another king in his place who would be prepared to
form a single united front against the superpower Assyria, present day
Iraq.
The Old Testament Immanuel oracle remains open, however, to a va
riety of interpretations. We will limit ourselves at the present juncture to
the most current:
(1) According to the majority of contemporary exegetes, Isaiah be
lieved Immanuel to be the son of Ahaz and his wife. The royal child was
thus Hezekiah, Ahaz' successor. While Coppens was among those who
supported this explanation, he stressed, nevertheless, that the text had an
additional and more profound royal messianic significance, a sensus
plenior, which was only to become clear in the New Testament period.
 (2) Others opt for a collective interpretation. The "alma" represents
all pregnant women from the time of the Syro-Ephraimitic war. Their
sons would be called "God with us" because the war in question would
end with their birth. According to a variant of this interpretation, the
"alma" is a personification of Zion or Jerusalem, the city repeatedly re
ferred to by the biblical prophets as "Lady Zion".
(3) Others still are of the opinion that the child is the son of Isaiah
himself and that the name given to him was to function as a sign in line
with the names given to his remaining children (8,18).
We will now offer a comparison between the Greek text of the
Immanuel oracle as a whole (7,10-17) and the Hebrew text. As we pro
ceed we should bear one question in mind: In what direction does the
translator want to direct his readers? Is he nudging them in the direction
of a royal messianic interpretation? It should become evident from the
considerations that follow that the Septuagint did not have an individual
interpretation in mind but rather a collective one. The 'alma represented
3
Zion or the future Jerusalem and Immanuel its inhabitants .
Without going into too much detail, it should be stated nevertheless
that Septuagint translation of Isaiah is much less literal than that of Jer
emiah and Ezekiel, the other great prophetic books. It is striking, more
over, that a reading of the Greek text of chapter 7 leaves one with a con
siderably watered down sense of threat when compared with the Hebrew
text. The printed synopsis of the Greek and Hebrew texts of verses
7 in translation should allow us to point out the relevant differences
when they occur.

III. T H E GREEK TRANSLATION COMPARED WITH THE HEBREW

1. Isa 7,10-13
Septuagint (LXX) Hebrew text (MT)
10 10 Again Yahweh spoke to Ahaz saying
11 Again the Lord spoke to Ahaz saying: 11 Ask a sign of Yahweh your God
Ask
from thetheLord
depthsyour God for a sign from the depths of the underworld
or from the height. or from the height above.
12 12 But Ahaz answered: "I will not ask,
IBut Ahaz
shall not answered:
put the Lord"I to
shall
thenot ask,
test." I shall not put Yahweh to the test."
13 13 Then the prophet said
Then the house
"Listen, prophetof said
David! "Listen, house of David!
Is it too little for you Is it too little for you
to do battle with people, to taunt people,
how would you also do battle with God? that you would also taunt my God?
3. A list of recent bibliographical items is given at the end of the paper. Many of the
observations in this paper are indebted to R.L. TROXFX, Isaiah 7,14-16 through the Eyes
of the Septuagint, in ETL 79 (2003) 1-22, although the conclusions are different.
 Given the fact that some differences, such as the rendering of the di
vine name, are typical of the Septuagint as a whole, they have no imme
diate relevance for the discussion at hand and can therefore be set to one
side. The first relevant deviation can be found in Isaiah's reaction to the
words of King Ahaz. Ahaz refuses to ask for a sign (v. 12) in order to
avoid putting God to the test. According to the MT the prophet reacts
with a furious outburst: "Is it too little for you to taunt people, that you
would also taunt my God?" (v. 13). Note that from this point onwards
Isaiah explicitly speaks of "my" God, thereby indicating that the God in
question can no longer be spoken of as Ahaz' God.
The Greek translation is less aggressive: "Is it not enough for you
that you would do battle with people, how would you also do battle with
God"? Note that there is no longer any question of "taunting" but rather
of "doing battle with", of "entering into competition with", and that the
possibility of such a battle is called into question rather than rejected.
Furthermore, it is striking that Isaiah does not allude to God as "my
God" in the Greek text, thus avoiding the impression that He is no
longer to be seen as the God of Ahaz.

2. Isa 7,14

14 Therefore the Lord himself 14 Therefore the Lord himself

will give you a sign. will give you a sign.
1
Look, the virgin (?) Look, the young woman (?) nia ?
Shall become pregnant is with child (?)
and you (?) shall give him the name and you (?) shall give him the name
Immanuel. Immanuel.

The king is given a sign in spite of his refusal to ask for one (v. 14)
"Look, the young woman is with child and shall bear a son, and you
shall call him Immanuel". It is not immediately clear who is to give the
name. Both the Hebrew and the Greek exhibit manuscript variants.
Some argue in favour of "you" in the singular or the plural, while others
opt for "they" or "one".
What is important for our comparison, however, is the fact that the
Greek translation contains two nuances that facilitate a Messianic-
Christological interpretation. In the first instance we note that the trans
lator rendered the Hebrew word H^L? "young woman" as ,
a term normally translated as "virgin". In the second instance we note
that the translator used a future verbal form in his translation of the
Hebrew adjective "pregnant": "Look, the virgin shall become pregnant
and shall bear a child".
 It should be clear to the majority that the concept "virgin" was under
stood at an early stage as a reference to the virgin Mary. The use of the
future verbal form "shall become pregnant" would undoubtedly have
facilitated the application.
Did the translator intend such a Messianic interpretation? There are
some serious reasons to respond to such a question in the negative. We
should not loose sight of the fact that the Septuagint is a Jewish product.
If we bracket the Christian interpretation for a moment and endeavour to
read the text from the perspective of the reader living in the second or
first century before Christ, then the suspicion is bound to arise that pref
erence should be given to an alternative interpretation. Bearing this in
mind we shall first examine the use of the future tense in the expression
"shall become pregnant" and then move on to the significance of the
term .
(1) The use of the future tense to translate a nominal clause is not
unusual. The Hebrew literally reads "Look, the young woman preg
nant". The reader is thus obliged to insert a form of the copula "to be"
best fitting the context. Similar birth announcements, such as that in Gen
16,11, are not open to doubt. In Genesis 16 Hagar is unmistakably preg
nant and shall bear a son. In this instance the LXX translates the words
addressed to her by the angel as follows: "Look, you are now pregnant
and you shall bear a son". In Judg 13,5 and 7 we encounter a similar use
of terminology with respect to the announcement of the birth of Samson.
In this instance, however, the context makes it clear that we are dealing
with a future event and the translator clearly opts for a future tense in his
translation: "Look, you shall become pregnant and you shall bear a
child". The context in Isa 7,14 is less helpful. The translator opts for a
future tense in line with the following verb: "you shall become preg
nant" and "you shall bear a son". The translator's choice does not as
such imply any kind of allusion to a Messianic interpretation.
(2) The choice of the Greek word is likewise indetermi
nate. While the term evolved more and more in later Greek to mean
"virgin" and functioned for the most part in the Septuagint as the trans-
lational equivalent of the Hebrew nVirn "virgin", its significance in ear
lier Greek was much broader and indeed closer to the Hebrew word
TXKfry "young woman". In Isaiah the term is always used as
4
the equivalent of the Hebrew n ^ i m . The only exception to this is its
use in 7,14. In two of the four passages in which is employed
to render the Hebrew nVim, its use clearly refers to a collective entity

4. Isa 23,4; 37,22; 47,1; 62,5.

 rather than an individual person: Zion in 37,22 and Babylon in 47,1.
Outside Isaiah the term is repeatedly employed as a title for Lady Zion,
5
for Judah or for Israel . Remarkably, moreover, the context in both Isa
7,14 and Isa 37,22 is quite similar. In both instances the text refers to a
threat to Jerusalem in the time of Ahaz and in both instances God prom
ises assistance to his people and a "remnant" returns. (7,3.31). It seems
reasonable to assume, therefore, that the translator identified the
6
in both instances with Lady Zion . The two remaining Isaiah
texts further underline the fact that the concept is not em
ployed in order to accentuate the "virgin" connotation. As a matter of
fact, its use in 62,5 would seem to suggest the very opposite since it al
ludes to a who lived together with a young man, and in a par
allel clause to a married couple.

3. Isa 7,15-16

15 He shall eat curds and honey 15 He shall eat curds and honey
before he knows how to choose evil until he knows to reject evil
he shall choose the good. and to choose good.
16 For before the child knows 16 For before the child knows
(to distinguish) good or evil
he rejects evil to reject evil
in order to choose good. and to choose good
And the land shall be deserted shall the land be deserted
that you dread that you despise (?)
because of the two kings. because of its two kings.

The expression "to eat curds and honey" would appear to have stimu
lated memories on the translator's part of the promised land that flowed
with "milk and honey". This can be determined from the various inter
pretative turns to be found in the translation. The most obvious differ
ence between the LXX and the MT at this juncture is to be found in verse
16 in relation to the words "good or evil". This turn of

5. 2 Kings 19,21; Jer 18,13; 38(31),4.21; Lam 1,15; 2,13.

6. The plural form of the personal pronoun in the name of the child ("Immanuel, God
with HS") in 7,14 also calls for a collective interpretation. A similar plural form is found
in the name "The Lord is our righteousness" in Jer 23,5; 33,16. Jer 33,16 clearly demon
strates that this name is given to Jerusalem in the final days. See J. LUST, Messianism and
the Greek Version of Jeremiah, in C.E. Cox (ed.), VII Congress of the International Or
ganization for Septuagint and Cognate Studies. Leuven 1989 (SBL SCS, 31), Atlanta,
GA, Scholars, 1991, pp. 87-122; and ID., The Diverse Text Forms of Jeremiah and His
tory Writing with Jer 33 as a Test Case, in Journal of Northwest Semitic Languages 20
(1994) 31-48, and in the present collected essays pp. 41-67, esp. 44 and 57. In Isa 7,15
"Immanuel" is fed with curds and honey. This thought is repeated in v. 22 where it is
clearly applied to the collective population.
phrase is additional to the Hebrew text, or better said, the Hebrew text
that we have at our disposal does not contain the phrase. Via the interpo
lation and its combination with the verb "to know" or "to know how to
distinguish", the translator, or his Hebrew Vorlage, offers a quotation,
as it were, of Deut 1,39, the only biblical text in which precisely the
same phrase is to be found. The passage in question is part of God's ad
dress to Moses and his generation prior to the entry into the promised
land: "You also shall not enter there ... but as for your little ones... who
today do not know right from wrong, they shall enter there ..." (1,37.39).
The text in Deuteronomy alludes to the familiar narrative from the Book
of Numbers concerning the Israelite advance guard sent by Moses to ex
plore the promised land. They returned laden with huge bunches of
grapes and stories of a land flowing with milk and honey, but also of a
land to be feared on account of the extraordinary strength of its people
(Num 13,27-28; 14,7).
Strikingly enough, the translator of the said narrative from the Book
of Numbers also introduced a similar interpolation: "None of the men
shall see the land that I swore to give to their ancestors, but their de
scendants who are here with me, who do not yet know good or evil, all
the innocent children, to them shall the land be" (Num 14,23). The sec
ond part of this verse (in italics) is not found in the Hebrew text. Note
the fact that the translator explicitly identifies "not knowing good or
evil" or in other words "not being able to distinguish between good and
evil" with "being innocent", i.e. "belonging to a generation that did not
7
yet know rebellion against God" . Only this innocent generation shall be
given the land. It should also be apparent that the translator associates
"not yet knowing good or evil" with the promise to the patriarchs that
Israel shall be given a land and not with the expectation of a Davidic
Messiah.
The Septuagint translator thus identifies Immanuel with the innocent
generation that is to see the fulfilment of the promise of a land. By intro
ducing a number of nuances into verse 15 he ascribes a markedly posi
tive significance to the said innocent generation. It does not remain lim
ited to naive ignorance or a lack of awareness of good and evil, but
implies rather a determined option for the good. This innocent genera
tion shall be given the land overflowing with milk and honey.
The Numbers narrative goes on to state that the generation of Moses
was too afraid to enter the promised land, too frightened to face resis
tance from its original inhabitants who appeared to them as giants. They

7. A similar insert is to be found in Num 32,11.

 did not dare to trust in God, in spite of his assurances that they need not
be afraid.
The translator of Isaiah was aware of a similar fear and lack of trust
with respect to Ahaz and his generation. In this sense one can now un
derstand the additional nuances and altered syntax introduced into the
second part of verse 16. The cryptic Hebrew text reads the main clause
as a relative clause in which the verb indicates contempt: "... the land
shall be deserted that you despise because of those two kings". The
translator splits the verse and begins a new main clause: "The land that
you fear shall be deserted because of those two kings". By introducing
the notion of fear instead of contempt, the translator thus establishes
even stronger associations with the narrative of the exploration of the
promised land in the time of Moses. The innocent generation has noth
ing to fear. They shall enter the promised land.
Such allusions serve to identify Immanuel as a collective, as a genera
tion of innocent ones, comparable with the second generation in the wil
derness.

4. Isa 7,17

17 But God shall bring over you 17 But Yahweh shall bring over you
and your people and your people
and over your ancestral house and over your ancestral house
such days that have not come such days that have not come
since the day that Ephraim since the day that Ephraim
drove the king of Assyria from Judah. departed from Judah: the king of Assyria.

The translation of this last verse is also given a positive nuance, or at

least it can be read in a positive sense: "God shall bring over you and
your people and your ancestral house such days that have not come
since the day that Ephraim drove the king of Assyria from Judah". The
specific event that the translator had in mind at this juncture is not clear.
Indeed, it remains possible that he introduced a positive twist into the
difficult Hebrew text without having any specific historical reference in
mind.

CONCLUSION

As we reach the end of our lecture it seems appropriate to return to

our initial question: Is there evidence of a clear Christ expectation in the
Septuagint prior to the advent of Jesus Christ? Is the oldest Greek trans
lation of the Bible more messianic than the preserved Hebrew text? Isa
7,14 is frequently employed in support of a positive response to such a
question. Our reading today does not deny that the L X X facilitates a
Christological-Messianic interpretation, especially with respect to its
choice of words, in particular the use of the term "virgin"
and the future tense of the verbal expression "she shall become preg
nant". On the other hand, it would seem that such a messianic accentua
tion was not intended by the translator. The woman to whom he referred
was Lady Zion, and the child Immanuel, the people to the extent that the
latter had remained faithful and could be compared with the innocent
children to whom entrance into the land had been promised.
The Old Testament contains a number of major thematic lines that
serve as leitmotifs connecting Israel's history. One of these themes is
based on the Davidic promise of a Messiah, another concentrated around
the promise of the land made to the patriarchs Abraham, Isaac and
Jacob. The translator of Isaiah understands the Immanuel prophecy to be
associated with the promise of the land to the patriarchs, locating the
expectation of a royal davidic Messiah firmly in the background.
Is such an argument fitting for the feast of Saint Thomas? Absolutely,
but more for the feast of Thomas the apostle than Thomas Aquinas. The
apostle was much less self-assured and confident in his faith. "First see
then believe" was his motto. His attitude represents a perfect characteri
sation of our scientific research. Perhaps then the time has come to re
place the angelic doctor with the inquisitive apostle as the patron saint of
our faculty.

BIBLIOGRAPHY

Isa 7,14 and Context

R.E. BROWN, The Birth of the Messiah. A Commentary on the Infancy Narra
tives in Matthew and Luke, New York, Image Books, 1977, pp. 145-149:
"Isaiah 7:14 in the Hebrew and Greek Bibles".
H. CAZELLES, La Septante d'ls 7,14, in A.M. TRIACCA - A. PISTOIA (eds.), La
Mre de Jsus-Christ et la communion des saints dans la liturgie, Roma,
CLV-Edizioni liturgiche, 1986, pp. 45-54.
A. KAMESAR, The Virgin of Isaiah 7:14: The Philological Argument from the
Second to the Fifth Century, in 775 41 (1990) 51-75.
A. LAATO, Who is Immanuel? The Rise and Foundering of Isaiah's Messianic
Expectations, bo, Academy Press, 1988.
J . LUST, Messianism in the Septuagint: Isaiah 8:23b-9:6 (9:1-7), in J. KRASO-
VEC (ed.), Interpretation of the Bible - Interpretation der Bibel - Inter-
pretation de la Bible - Interpretacija Svetega Pisma, Ljubljana, Slovenska
akademija znanosti in umetnosti; (JSOT SS, 289), Sheffield, Academic
Press, 1998, pp. 147-163.
M . MENKEN, The Textual Form of the Quotation from Isaiah 7:14 in Matthew
1:23, in/VT43 (2001) 144-160.
M. RSEL, Die Jungfrauengeburt des endzeitlichen Immanuel. Jesaja 7 in der
bersetzung der Septuaginta, in Jahrbuch fr biblische Theologie 6 (1991)
135-151.
R.L. TROXEL, Isaiah 7,14-16 through the Eyes of the Septuagint, in ETL 79
(2003) 1-22.
A. VAN DER , Die Septuaginta Jesajas als Dokument Jdischer Exegese.
Einige Notize Zu LXX - Jes 7, in D. BARTHLMY, et al. (eds.), berset-
zung und Deutung. Studien zu dem Alten Testament und seiner Umwelt:
Alexander Reinard Hlst gewidmet, Nijkerk, Callenbach, 1977, pp. 91-102.
P.D. WEGNER, An Examination of Kingship and Messianic Expectation in Isaiah
1-35, Lewiston, NY, Mellen Biblical Press, 1992.

Greek Text of Isaiah

J. KOENIG, L'hermneutique analogique du Judasme antique d'aprs les
tmoins textuels d'Isae (SupplVT, 33), Leiden, Brill, 1982.
R.R. OTTLEY, The Book of Isaiah according to the Septuagint (Codex Alexan-
drinus), Cambridge, University Press, 1906.
I.L. SEELIGMANN, The Septuagint Version of Isaiah. A Discussion of Its Prob-
lems (Mededelingen en verhandelingen van het Vooraziatisch-egyptisch
genootschap "Ex oriente lux", 9), Leiden, Brill, 1948.
A. VAN DER Koou, Die alten Textzeugen des Jesajabuches. Ein Beitrag zur
Textgeschichte des Alten Testaments (OBO, 35), Gttingen, Vandenhoeck
& Ruprecht; Freiburg, Universittsverlag, 1981.
J. ZIEGLER, Untersuchungen zur Septuaginta des Buches Isaias (Alttestament-
liche Abhandlungen, 12/3), Mnster, Aschendorff, 1934.
INDEXES
 1. INDEX OF AUTHORS
The references to editors of collective works are marked with an asterisk.

ABADIE, P . 183 BILLERBECK, P . 52 2 7

ABRAHAMS, J . 139" BLASS, F . 4 1 5

160' 4
164 2 6

4 5
ACKROYD, P . 144 * BLOCK, D . I . 19 1 0
192' 3
193 2 0
203 6

2 5
AEJMELAEUS, A . 129'135 204 9
207' 7

2 4
ALAND, K . 77 * 1 3 BLUDAU, . 2 5
4 1 4

5
ALBRIGHT, W . 88 BLUM, . 2
69 * 147 * 5 0

3 5
ALEXANDRE, . 138 BOADT, L . 114 23
204 9

3 8 3 2
ALLEGRO, J . M . 30' 83 124 BHMER, S . 65
8 4 9 7 4 2
ALLEN, L . C . 43* 4 4 98 107 113 BOGAERT, P . - M . 25 5 8
26 5 8
29 5
50 * 2 4

2 4 2 2 2 3 9 1 3 2 1 6
1 14 120 19 192 193 203 54 3 5
55 3 6
61 5 2
129 133 171 1 1
202 3

9
204 208 1 8

1 0
ALT, . 159 BOTTE, B . 171 1

1 3
ALY,Z. 132 BOUSSET, W . 9 3

8 5 6
AMSLER, S . 8 8 130 * 1 3 1 BROCK, S . P . 29 129 5 1

2
ANDERSON, A . A . 172 BROOKE, . . 172 2

4 9 2 3
ANDERSON, B . W . 98 * 163 * BROOKE, G . J . 89 1 0

2 3 6
ARCHAMBAULT, G . 130 125 153' BROWN, R . E . 225
6 7 8 1 2 1 4
AULD, A . G . 174 17 5 176 177 178 BROWNLEE, W . H . 13 1 6
84 4 1
114 2

1 5 1 6 2 7
BRUCE, F . F . 12 4 6
1 5
BAILLET.M. 131M32 BUDD, P . J . 69 2

2 1 3 1 4 3 0 3 4
BARTHLMY, D . 9 12 79 81 BUGATUS, C . 6
2 * * 3* 7 9

67 6 8
8 8 S.7.8 9Q.3 9 6 38.39 99 JQJS9 J ()6 BURKOT, F . C . 2 5

8 0 2 1 6 1 2 4
HO 130 132 154 172 * 1 7 3 1 7 4 BURNS, J . B . 204 9

2 6 4 0 4 4 2
179 180 181 182 ' 183 184 BUSTO SAIZ, J . 173 3

1 4 1 9 9
1 9 " 192 193 194 204 226* BUXTORF, J . II 8

5 8
BARTLETT, J . R . 64
2 4
BARTON, G . A . 5 CAMPBELL, J . G . 91 2 1

5
BARTON PAYNE, J . 202 CAQUOT, A . 5 2 1
32 1 4
37 2 0
113 2
144 4 5

4 0
BAUDISSIN, W . VON 96 145 146 4 9
172 2

3 3
BAUER, H . 18 CARLSON, R . . 156 7

1 0 1 9 2 1
BAUMGARTEN, J . M . 89 91 CARREZ, M . 137 '* 144 * 3 4 5

2 5 4 3 3 4 7
BECKER, J . 9 1 1 " 25 27' 53 60 CARROLL, R . P . 48 2 2

5 3 3 2 4 2 2 2
62 80 84 92 CASSETTI, P . 88 * 8

, 4 5 6
BECKWITH, R . T . 12 25 CASSUTO, U . 139 3 7

4 0
BEDODI, F . 84 CAZELLES, H . 16 2 5
18 2 9
20 21 3 8
27 1

5 2
BEENTJES, P . C . 25 144 4 5
145 2 2 5
2 6
BEGG, C . 180 CERIANI, A . M . 2 * 6

3 0
BENOIT, P . 93 CHARLES, R . H . 5 2 2 2 4

1 5
BERNSTEIN, M . J . 89' CHARLESWORTH, J . H . 53 3 3

2
BERTRAM, G . 9 CHILDS, . 131 6

BEUKEN, W . A . M . 62" CIMOSA, M . 129 171' 1

2 4
BEVAN, A . A . 5 CIPRIANI, S . 69 2

2 8
BEWER,J.A. 18 COLLINS, M . F . 69 70 2 5
7 1 72 8 1 3
85 4 3
 3 8
COLPE, C . 8 EICHHOLZ, G . HO * 8 2

4 1
CONZELMANN, H . 9 6 EICHRODT, W . 194 2 2

2 7 2 2 2
COOKE, G . . 17 114 194 EISENMAN, R . 8 7 2

4
COPPENS, J . 415334.3891 6 1419 271 2 8 l 0
EMERTON, J . 2' 4 1 * 5 4 2 3 5
69 * 107 * 3 7 1

2 4 9 6 2 7 0 4 2 4 5
29 69 98 103 106 142 144 113'* 141 * 1 4 4 4 0 4 5
1 4 5 154 * 1 5 8 1 5 9 4 8 9

4 5 1 2 3 1
154 155 1 8 9 211 218 5 0
187 * 189'* 211'*
2 8 4 5
CORNILL,C.H. 18 23 EYNIKEL, E . 70 4
134 2 2

2
COSTE, J . 9
2 7 3 7
COWLEY, A . E . 17 95 FERNNDEZ-GALIANO, M . 31 1 1
202 3

3 4 2 7 2 1
Cox, C E . 41'* 69 * 96 * 107 * 113 * FERNANDEZ MARCOS, . 29 129' 133 S

1 9 1 8 9 4 0 6
129 * 131 * 132 * 133' * 141 * 1 5 5 17 173 3

5 0 4 6
187 * 190 * 222 * FEUILLET, . 8 3 4

5 8
CRESSON, B.C. 64 FIELD, F . 2 7
197 3 8

2 5 3 8 3 9
CRIADO, R . 16 21 FILSON, F . V . 35 36 1 7 1 8
202 3
203 6

2 4 5 5
CROSS, F.M. 77 * 87 * 8 8 FISHBANE, . 87 * 89' 4

1 9 1 1 4 1
FITZMYER, J . A . 87 89 9 0 91 96
5 7
DAHOOD, M. 1 0 1 101 5 6 5 7
102 6 0

3 1
DALMAN, G . 7 FOHRER, G . 2 2 " 194 2 2
203 6 7

1 0 2 0 3 9 3 5
DANILOU, J . 30 74 83 1 2 4 " 125 FOKKELMAN, J . P . 1 7 2 2

3 7 3 8 3 4 5 4 5 8
126 138 149 150 FOUTS, D . M . 1 9 3 1 5

1 9
DANIELS, D . R . 133 * FOWLER, J . D . 4 4 ' 1

10 1 3
DAS NEVES, J.C.M. Il 12 FRAENKEL, D . 1 1 6 8

D A VIES, G . 4 4 " FREEDMAN, D . N . 8 8 5

9
DAVIS, E . F . 3 7 ' FRERICHS, E . S . 174 * 6

Q
DAY,J. 191 * FRISCH, C T . 1 2 9 1

3 1 3 2 3 3 3 6
DEBRUNNER, . 4 1 5
160 1 4
164 2 6
FULLER, R . 93 94 95
4 9 7 4
DEISLER, A . W . 98 107
3 1
DELARUE, C. 1 2 4 GALL, A . VON 5 2 4

3 1
DELARUE, C.V. 1 2 4 GARCIA MARTNEZ, F . 8 7 2

5 1
DELBRCK, R . 2 4 GARFINKEL, S . P . 193 2 0

1 4 2 0 4 1 1 9
DELCOR, M . 4 5 96 * 133 * GEHMAN,H.S. 3 1 " 118 1 9
202 3
2 07 1 6

4
DENAUX, A . 206' * GEISSEN, A . 1'2*3 1 0

3 8
DEQUEKER, L . 8 GELLER, S . A . 144 4 5

2 2 7 3 7
DE ROBERT, P . 1 7 2 GESENIUS, W . 17 95
2 4 5
DE VAULX, J . 6 9 GEVIRTZ, S . 144
L 1 9
DE VAUX, R . 93 3
131 132 8 1 S
GINZBERG, L . 89 91
3 2 9
DE WAARD, J . 30 1 0
83 3 9
89'" 1 2 4 " GLESSMER, U . 87'94 133' *
1 4
DHORME, P . 1 7 2 2
GNILKA, J . 4 6
W
DIETRICH, W . 174 6 7
GOEDICKE, H . 103 *
3 ? S | 5 2
DIEZ MACHO, A . 82 3 6
GOLDMAN, Y . 54 61
4
DION, P . E . 6 9 ' GOODING, D . W . 173 174 178 1 96"*
5 7
D o G N i E Z , C. 129' 134 2 3
137 3 2
171' GORDON, C H . 1 0 1
5 F T
DONNER, H . 46 1 5
144 * 4FI
GOSCHEN-GOTTSTEIN, M . 88
9
DOR,J. 137 * 144 * 3 1 45
GOSSE, . 204
5 L 1 2 3 56 3 9
DORIVAL, G . 2 9 30 31 4 1 70 83 GREENBERG, M . 35 37 1 9
114 2
120 2 3

1 9 2 3 5 1 4
1 2 4 " 129' 133 134 147 171' 189 I7921 7 i 2 i93 2 0 3 2 0 4 6 9
l 9 l 1 9 2
3 1
DREYFUS, F . 1 3 6 1 3

1 9
GREENFIELD, J . C 45 92
DUBARLE, A.M. 14 GREENSPOON, L . 72
107 * 1 3 4 1 4 1 * 1 5 5 4 0 6

DURHAM, J . I . 144 * 45
1 8 7 s* 1 9 0 4
2 3 9 1 0 3 1 4 5
GRELOT, P . 5 11 27' 137 144 *
5 8
EFIRD, J.M. 64 * GRILLET, . 195 2 7
 3
GROSSBER 4 6 ' KASE,E.H. 3 1 " 118 1 9
202 3
207 1 6

1 4
GRNTHANER, M. 3 2 KATZ, P. 77 2 4
79 81 3 0 3 4

5 1
GRUNDMANN, W. 2 4 KAUTZSCH, . 17 2 7
95 3 7

4 9 5 5 5 6 9
GUNDRY, R.H. 98 100 ' 106 KELLERMANN, U . 9 12 2 1 2
64 5 8

2 3
KENYON, F . G . 1 3 1 " 202
3 7
HAAG, H. 8 KLAUSNER, J . 27' 4 3 7
67 6 0

4 9 7 3
HAGSTROM, D.G. 98 107 KLEIN, R.W. 172 2

2 2
HALS 194 KNIBB, M . A . 9 1 2 1

1
HAMM, V . I KOENEN, L . 132 1 3 1 7

1 4
HAMMERSHAIMB, . 3 2 KOENIG, J . 140 3 8
156 168 7 3 6
194 2 2
J. 2 2 6
2 0 2 2 2 1 7
HANHART, R. 14 ' 15 129 156 KRAFT, R. 5
2 9 129 133 135 1 7 1

1 3 1 6 2 0 2 7 3 0 3 3
160 161 162 164 165 167 KRASOVEC, J . 187 * 190 * 225* 5 0 4

5 1 0 1 2 3 5 3 9
HARL, M. 29 30 31 41 42 70 83 KRGER, T. 1 1 4 2

3 3 2 3 3 2 3 5
124 129' 133 134 135 137 138 KUNTZMANN, R. 144 * 4 5

5 1 4
147 171' 189
2 3
HARLE, P. 134 LAATO,A. 6 P 156 225 7

4 9 2 3
HARRELSON, W . 98 163 LAGRANGE, J . 2 7 1

2 4
HAUPT, P. 5 LAMARCHE, P. 1 4 1 9

4 2 2
HAUSPIE, . 70 134 LAMBRECHT, J . 3 "
HAY, D.M. 14 1 9
LANDMAN, L . 2 7 '
1 4 5 2
HENGEL, M. 129 * 130 * 190 * 217 * LANG.B. 16 2 5
17 2 5
18 3 3
19362139371920
1 5
HENTSCHEL, G . 1 7 9 113 115 2 7

2 2
HERRMANN, J . 194 LAURENTIN, R. 144 4 4

4 9
HILLERS, D.R. 98 LEANDER, P. 1 8 3 3

HITZIG, F. 1 0 1 LE BOULLUEC, . 134 2 3

6 7 8 1 2 1 4
Ho, C . Y . S . 174 17 5 17 6 177 178 LEDAUT, R. 84 4 1
137
9 1 0
HOLLADAY, W.L. 44 LEE, J . A . L . 7 3 1 5

1 6 4 7
HORGAN, M.P. 90 97 LEITER, N . 6 9 2

1 0
HORTON, F.L. 8 9 LEMAIRE, A . 6 9 '
2 4
HOSSFELD, F. 19 3 4
22 4 1 4 2
113 114 2 3
LENORMANT, F . 5
4 9 5 7 6 2 8 0 8 1 8 2
HOWARD, G . 96 4 1
97 4 5
LESCOW, T . 98 101 103 1
5 3 5 4
HULTGRD, A . 25 111 8 3

2 7
LESTIENNE, M . 195
6 1 6
IRWIN, W.A. 203 207 LEVEY, S . H . 10 1 1 12 6 8 1 2
27' 29 6
42 4 5

2 8 2 9 1 7 2 4
122 123 193 194
2
JAGERSMA, H. 6 9 LEVINE, B . A . 174 * 6

2 4 2 5 4 5 9
JAHN, G . 5 6 23 31" 118' LEVITA, E . 10 8

3
JAHN, P.L.G. 202 LINART, A . 33
4 0
JANOWSKI, S . 84 LIFSHITZ, . 95 3 8
132' 6

1 8
JAPHET, S . 7 4 LIMET, H . 26 * 5 8

2 4 3 3
JAUBERT, A . 14'* 1 5 81 LINDARS, . 144 * 4 5

1
JELLICOE, S . 129' 171 LIPINSKI, E . 14 1 9
4 3 56 7 4 1
166 3 1

4
JOBES, . . 1 9 0 LOHSE, E . 92 2 3

1 9 3
JOHNSON, A . C . 3 1 " 36'* 1 1 8 202 LUST, J . 10 7
14 1 9
27 * 2 9 1 S 8
33 1 5
4 2

6
207' 5Q24.25 5 4 35 5 6 4 . 5458 ,2 59. 3 JQ4 6()( 8 Q3.
5 0
JOUON, P. 100 9 6 4 l 107 7
'" U 3 1 U 4 2 . J 1 7 9 1 3 Q 2
JOYCE, P.M. 19 133 1 9 2
1 3 4 * 1 3 6 1 3 9 141 *' 1 4 5 2 2 2 8 3 6 4 4 7

5 0 5 7 5 9 1 4 1 2 4
147 150 151 154 160 173
6 7
KAISER, . I74 174 175 187 1 8 9 ' 1 9 2 ' 1 9 5 2 0 2 5 0 3 1 3 2 9 2

4 3
KAMESAR, . 130 154 225 1 4
2 0 6 207 208 * 2 1 1 2 2 2 2 2 5 1 7 1 8 1 6
 LUTHER, M . 212 PERLER, . 126 3 7

4 3
PERLITT, L . 58
1 3
MAARSINGH, . 1 9 192 PETERS, . 172 2

2 5 0
MACHOLZ, C . 69 * 147 * PETROTTA, A . J . 98 4 9

4
MARKSCHS, C . 130 PIETERSMA, A . 96 4 2
129' 131 * 132 * 9 1 8

2 2 8
MARTIN, R . A . 9 136 142 143 133 1 9
187 4 9
190 191 198 ' 6 4

4 5
MARTIN-ACHARD, R . 144 PISANO, S . I72 2
174 6 7

4 5
MARX, . 144 PISTOIA, A . 225*
4 9
MAYS, J . L . 98 POHLMANN, K . - F . 46 1 6
48 2 1
114 192 2 1 2

2 1 9
MCCARTER, P . K . , JR. 172 179 203 6

9
MCGREGOR, L . J . 117 POLAK, F . 174 6 7

1 9 5 4
MCKANE, W . 47 63 PORTER, R . 144 * 4 5

4 9
MCKENZIE, J . L . 60 * POWIS SMITH, J . M . 98 4 9

2
MCLEAN, . 172 PRALON, D . 134 2 3

3 2
MCNAMARA, M . 7 PREISIGKE,F. 161 1 9
165 2 8

2 7
MEEKS, W . M . 78 PRIGENT, P . 30 9 1 0
77 2 4
80 3 2
82 3 7
83 3 9

MENKEN, M . 226 124 3 3

126 3 8
130 153 2 1

2 4
MERTENS, A . 5 PRLIS, L . 136 2 7

4 5
MERX, A . 22 PRINCE, J . D . 5 2 4

4 3 5
METTTNGER, T . N . D . 27' 5 8 5 9 " 179'
4 3 4 6
183 185 QIMRON, E . 91 1 7 1 8 2 0
93 2 8

3 7
MEYER, R . 95
2 3 0 S 1 5
MILIK,J.T. 87 93 131 132 RABIN, C . 88 92 6 2 2 2 3

4 5
MILLER, P . D . 144 RAHLFS, A . 1 3 14 2 0
23 4 6
104 105 6 5

2 2 5 4 6
MONSENGWO-PASINYA, L . 9 17 23 117 1 5
1 3 133 135 186 4 8
187
5 7 4 5
25 144 REED, S . A . 87 1

1 3 2 0 2 3
MONTGOMERY, J . A . 2 4 5 REHKOPF, F . 4 1 5
134 2 2
160 1 4
164 2 6

MOORE, M . S . 69' REHM, M . 27 1

106 7 0
172 181 2 3 6

2 8 3 7 3 8 3 9
MORAN, W . L . 17 20 21 145 REIFENBERG, A . 44"
MORIN, J . 2* RENAUD, . 98 4 9
101 106 7 0

2 1
MOWINCKEL, S . 9 27 REVENTLOW, H . G . 190 * 4

1 0 1
MULDER, M . J . 89 * 129 * 1 7 * RIES, J . 26 * 5 8

5 1 0 1 2 3 5 3 9
MUNNICH, . 29 30 31 4 1 70 83 RIESSLER, P . 5 2 4
6 2 5

3 3 7 2 1 9 4<) 5 1
124 107 * 129' 1 3 3 141 * 1 4 7 ROBERTS, C H . 132 1 4

5 6
6
1 5 5 1 7 187 * 1 8 9 5 0 4
190 * 4
ROBINSON, T . H . 101
5 0 1
MURAOKA,T. 100 ROCA-PUIG, R . 1
1 5
RLLIG, W . 46
1 9 3 5
NEIRYNCK, F . 27'* RSEL, M . 133 138 226
7 6 7 7
NELSON, R . D . 59" ROF, . 156 * 1 7 4 175
5 8
NEUSNER, J . 174 * 6
ROSE, M . 64
4 9 5 2
NORIN, S . 137 3 1
ROTHFUCHS, W . 98 100
2 5 8 2 2 5 1
NOTH, M . 44" ROUILLARD, H . 69 70 71 76 147
5 2
NYSSE, R . W . 172 173 ' 3 4
148
L 0 4 9 5 4 7 3
RUDOLPH, W . 44 98 100 101 1 0 7
OLOFSSON, S . 129' 133 RGER, H . P . 14 1 9

4 4
ORBE, . 144 RYSSEL, V . 98 4 9
110 8 0

7
ORLINSKY, H . M . 10 135
7
OTTLEY, R . R . 156 162 2 2 6 SABBE, M . 211
4 5 8 6
SANDERS, J . A . 87 88 131
PARUNAK, H . V . D . 113- SANDERSON, J . E . 87 1 3 132 3 1 0 1 2
 2 3
SANDEVOIR, P . 134 TALMON, S . 87 * 8 8 2 5 5 6
179 2 1

SCANLIN, H . P . 87' TAYLOR, B . A . 151 * 190 * 5 9 4

5 2
SCHAPER, J . 190 217 THACKERAY, H . ST. J . 135 172 2
206 1 5

7
SCHENKER, A . 88 201' 207
4 9
SCHIBLER, D . 98 THIEL, W . 50 2 6
55 3 8

SCHIMANOWSKI, G . 27' THOMPSON, M . E . W . 156 7

SCHLEUSNER, J . F . 133 134 TORREY, C . C . 7 3 1

2 6
SCHMITT, A . 6 TOURNAY, R . 9 2

2 7
SCHNACKENBURG, R . 78 , . 5 2 3
22 4 3
29 S
87 * 8 8 1 3 4 5 6
92 2 5

1 5
SCHNIEDEWIND, W . M . 178 184 96 3 8
121 2 4
124 3 3
129' 132 1 6
133 135
4 3 9
SCHOLEM, G . 27'28 141 136 2 8 2 9
171' 172 * 2 3
1 7 3 174 175 178 4

4 7
SCHOORS, . 60 179 , 6
202 2

2 1 0 1 2
SCHREINER, J . 9 ll 12 TREBOLLE, J . 174 6 7

1 0
SCHRENK, G . 11 TREVES, M . 156 7

2 3 3 1
SCHULZE, J . L . 40 * 124 TRIACCA, A . M . 225*
3
SCHUNCK, K . - D ; 166 ' TROXEL, R . L . 219 226 3

SCHWARZ, O . J . R . 89' TUCKETT, C M . 190 * 4

4 5
SCHWEMER, A . M . 129'* 130 * 190 *
2
217 * ULRICH, . 87 1 3
131 9
132 1 0 1 2
172 2

3 0 3
SCOTT, R . B . Y . 3" 6 7 ' 177"
7
SEEBASS, . 156
2 1 0 5
SEELIGMANN, I . L . 9 11 1 2 " 100 ' 136 VAN DEN BORN, A . 191 8

7 7 1 9 3 3 3 4 3 6
156 16 167 168 226 VAN DER KOOIJ, . 156 7
174 6 7
175 7

3 2
SEIDELIN, P . 7 178' 2 2 6 4

SELLIN, E . 102 VAN DER W A L , A . 98 4 9

3 4 1
SEYBOLD, . 27' 2 8 142 VAN DER WOUDE, A . S . 9 2
14 1 7
25" 5 6

2 6
SIEGEL, J . P . 93 27' 47' 53 8 3 2
80 3 2
82 3 7
87 98 2 4 9
107 7 3

4
SILVA, M . 190 108 7 5

, 9 6
SIMIAN-YOFRE, H . 37 115 VAN DYKE PARUNAK, H . 204 9

5
SIMON, R . 10 VANHAELST,J. 13
2 1 3 5 8 4 1 4 5
SKEHAN, P . W . 14 87 88 96 97 VAN HOONACKER, A . 98 4 9

9 1 0 1 2 1 7 1 9
131 132 133 VAN SEGBROECK, F . 89 9

2 4 4 8
SMIT SIBINGA, J . 77 146 VATTIONI, . 44"
4 9
SMITH, R . L . 98 VAWTER, . 60 4 9

9 4 9 5 2
SOARES PRABHU, G . M . 89 98 100 VEIJOLA, . 58 4 3
59" 4 5
60 " 4 6 4 8
6 2 5 3

6 2
SOGGIN, J . A . 66 VERMES, G . 13 14 1 7
25 5 6
70 5
7 1 72 8 1 3

2 5 2 8 3 0
SOLLAMO, R . 135 136 84 4 1
85 4 3
89 1 0
147 5 1
148 5 2
150 5 6

2 8 3 0
SPERBER, . 6 VERMES, . 25 5 6

1 7
SPOTTORNO, V . 36 VERMEYLEN, J . 50 2 3
64 * 5 8

5N
STEGEMANN, E . W . 147 * VETTER, D . 69 70 2 5
147 5 0

4 1 1 9
STEGEMANN, . 96 133 VOLLMER, J . 156 7

5
STEGEMANN, W . 69 * 2
Vossius, I. 1 0
6 3 2
STOEBE, H . J . 66 172
2 7
STRACK, H . L . 52 WACHOLDER, B . Z . 9 2 9 3 2 6
97 4 5

1 4 9
STRAUSS, H . 27 98 WADDELL, W . G . 9 6 4 1

4 1
STRECKER, G . 96 * WALTERS, . 196 3 3

7 , 8 2 0 2 8
STRUGNELL,J. 9 93 WEGNER, . 156 226 7

5
SWETE, H . B . 29 129' 131 133 1 7 WEINFELD, M . 56 3 9

1 5
SWETNAM, J . 46 WEIPPERT, M . 64 5 8
 2
WELLHAUSEN, J . 110172 ZAKOVITCH, Y . 156 * 7

8 2 4 5 4 6
WESTERMANN, C . 110 144 ZEYDNER 5 2 4

1 2 4
WEVERS, J . W 1 2 6 " 129 133 134 ZIEGLER, J . 2
I 2 34 7 1 6
14 1722 4 3
23 4 0 4 7

3 2 3 3 3 5 4 9 2 2
13 7 138 146 194 43 7
88 5
104 105 6 5
116 117 1 5
118155
8
WHTTLEY,C.F. 158 156 7
165 2 8 2 9
202 226 4

6 9
WIEBE, J . M . 43 44 ZIMMERLI, W . 15 2 3
16 2 5
17 2 5 2 7
18 2 8

WILDBERGER, H . 4 1 2
64 5 8
163 2 2
2138.40 22^4 3719 4512 !3 ! 2 . 4 J ^ J , 46 14

6 1
WILLIS, J . T . 102 179 2 1
1 9 193 1 8
194 2 2
203 6
204 9

2
WISE, M . 87 ZOBEL, H . - J . 69 2
147 5 0
193 1 5 1 6

4 0 4 9 7 3 7 4
WOLFF, H . W . 56 98 I07
 2. OLD TESTAMENT PASSAGES

Gen 131 49.9 83

2 3 9
1,22 73 16
49.10 9 16 2 1 22 29 33
21 26
1,26 85 75 77 78 142-147
26 3 16
1,28 73 8116
149 180 189 193
29 42
2,2 138 195 199
2 19
3.15 9 14 29 142-147
181 189 33 3
Exod
3.16 73 3,6 139
34
4,25 143 3,12 125
6,4 205 206 12
4,24-26 139
37
7 131 4,24 139
34
8.17 73 16
4,27-28 125
37
8,21 175 7
4,27 139
36
9,1 73 16
15,3 140 168
9,7 73 16
15.9 73
10.2 205 10
15,17ff 30
34
15.5 59 15,17-18 125
34
16 221 19,17-23 125
34
16,11 15
12 221 20.12 125
34
17.6 73 16
20.16 125
34
17,20 73 16
20.17 125
34
18.3 197 39
20,19-22 125
34
19,33 143 20,22-26 125
34
22,14 45 21,1 125
34
22,17 59 21.3 125
34
24,4-6 125 34
21.4 125
34
24,57 73' 7
21,6 125
34
25.23 HO ' 8
21,8 125
34
26,13 144 21.10 125
34
27,37 1 97 39
21.15 125
34
30.27 197 39
21.16 125
34
32,13 59 21,37 125
34
32,25-30 125 34
22,1-11 125
34
37,25 164 22.13 125
37.28 164 24,10 139
25
38 131 25-31 135
38.24 12 15
28,4-7 131
30
38.25 12' 5
28,4 18
39,1 164 28,17-20 26
3
41,49 144 28,37 18
30
43,33 HO ' 8
28,39 18
30
49 191 29,6 18
34
49,8-12 191 30,32 125
34
49,9-10 193 198 200 30,34 125
 13
34.29 46 4,7ff 38
25
35-40 135 5,28-29 3 0 83 125 34

30
39,28 18 5,29 125 34

30
39,31 18 5,30-31 125 34

8,26 35
Lev 11 132
2-5 132 11.4 132
5,10 23 48
17-33 132
8,9 18 30
17 33
17
9.16 23 4!t
18.16 132
34
14.8 91 18
18,18-20 1 25
34
16,4 18 30
18,18-19 30 83 125
48
19,19 91 21.17 23
26,2-16 131 21.22 39 126 151
21.23 126
Num 23-28 132
3,30-4,14 132 26.5 136 137
13,27-28 223 28,15-68 126 150
14,7 223 28,56 119
14,23 223 28,66 2939125 126138142
15.30 91 150-151
21,18 73 29,9 180 26

23.9 75 30.3 66
24 14 69 70 83 31-33 132
24,1-7 14 31.27 133
24,3-9 70 32.28 137
24,3-4 70 32,39 139 37

24,5-6 70 33,5 18 26

34
24.6 37 33,8-12 125
34
24,7-9 78 33,8-11 30 83 125
34
24,7-8 70 33,19-21 125
2 15
24.7 9 12 13 14 29 69-86
3
142 147-150 155 189 Josh
18
24,9 70 4.14 74
24,14 75 147 5,2-7 139
2X
24,15-24 149 7.9 180
34 29
24,15-17 30 83 125 10,14 18
24,15-16 74 15,16 73
24,17-19 74 24,33 73
2 33
24.17 9 13 29 5 3 69-86
26
142147-150 155 180 Judg
3 29
189 195 4.10 164
24.18 65 75 76 5,18 164
30,17 83 6,2 121
7
32,11 223 6.15 110
7 163
21
Deut 9,15 37
15
1.17 21 13,5 12 221
1,37 223 13,7 15
I2 221
1,39 223 14.4 73
15.11 73 17,55-58 174
17,55 177
1 Sam 195 28
18,6-7 178
2.6 139 37
18,10-12 177
2,25 139 37
18,18
2,27-36 58 18,30 178
25 45
2,28 195 21,16 184
2,33 58 25,26 90
8.7 185
28 34
9-10 178 14
2 Sam 180 181 195
28
9,1-2 175 1-11,1 195
26 2628
9,4 176 5.1 180 1 9 5
9,7 176 5.2 104 106
9.20 176 6,22 18"
25
9.21 110 195 7 183-185 191
10,10 177 7,1-17 178-186
17
10,11-12 177 7,1 179
10.12 177 7,5-11 185
10.19 195 25
7.5 184
10.20 195 25
7.6 184
25
10.21 195 7.7 184 1 9 5 2628

10,24 178 185 7,9 186

34
10.27 178 7,10-11 30125
34
12.22 180 28
7,11-14 30 125
13,13-14 59" 7.11 31
90 181 182 184 185 46

14.30 95 186
25 32
15.17 195 7.12 32 181 183
15.28 71 148 7.13 183 184
15,32-33 71 148 7.14 90
16 107 109 159 173 7.15 182 183 186
2 14
16,1-13 173 7.16 9 12 29 182-184
46 3
16.12 176 185 186 189
16.13 177 7.18 185
16,14-23 173 7.19 185
16.14 177 7,25 185
16.18 173 176 7,27 185
16,22 173 7,29 185
18
17-18 178 14
8,1 179
17 173-178 11,2-1 Kgs2,ll 172 186
17,12-58 175 7
11,3 43
31 51
17,12-31 173 174 12,30 18 24
26
17,12-14 176 15,2 195
26
17,12 109 100 175 7
15,10 195
17,20-22 176 18,12 95
26
17,24 175 7
18,14 195
17,26 176 19,7 95
26
17.31 175 7
19,10 195
36
17.32 175 7
19,20 181
26
17,51 206 12
20,14 195
43
17,55-18,5 174 23 58
 13
23,1-7 46 24,8 43
,7
23.1 14 84 85 24,14ff 48
43 3
23.5 45 58 59 24,17 46'
23,10 145
37
24 1 39 1 Chron 180 28

26
24.2 195 3,5 43
36
24.17 181 3.19 47 17

24,25 184 14.2 7173 74

1718
17.1 179
1 Kings 17.3 179 ' 2

2,4 58 59 66 17.4 180 23

28
2,13-21,29 195 17,8 180 181 28 34

2,24 183 17,10 74 18

6,11-13 59" 17,20 181 31

25
8.15 195 20.2 18 ' 3

8.16 184
8.24 59" 2 Chron
28
8,42 180 3.1 45
9.4 59" 6,32 180 28

9.5 58 12.15 58
25
11,13 195 20.6 73
25
11.31 195 21.7 58
25
11.32 195 21,17 43 8

25
11.35 195 22,1 43 44 8

25
11.36 1 95 25,23 43 44 8

11,38 59" 36.16 196 35

25
12.20 195
25
12.21 195 Isa
21
13.20 179 2.2 119
25 2
18,31 195 2,13 37 '
28
22,1 - 2 K g s 3,12 73 165
25,30 172 4.2 10
11 12 45 53 13 31

23
5,8 50
2 Kgs 195 5.11 50 23

7,1 159 5,18 50 23

8,25-26 43 5.20 50 23

8
8.25 44 58 5.21 50 23

8
8.26 44 5.22 50 23

8
8,29 43 44 5,26 160 12

s
9.27 43 44 7.3 44 222
8
10,13ff 43 44 7,10-17 211-226
21
14,9 37 7.12 220
26
17.18 195 7.13 220
35 5 2 15
19.21 196 222 7.14 9 12 29 44 57 94 95
4
20,15 18 110 154 155 189'
1
20,17 51 211 212214218220
6
21,7 195 2ft
221 222 223 225
22-23 166 7,15-16 222
23,1-3 59 7.16 224
24.6 43 7.17 83 224
 6
7.22 222 30,33 165 28

7,31 222 32,6 97

8,3 44 33,2 73 14

34
8,11 125 37,22 221 222 4

8,15 85 37.24 37 21

8,18 219 40,15 8

7 1 148 52

8,21 160 41.25 ll 1 0

8,23-9,6(9,1-7) 153-169 42,1 11 29 217

8,23-26 155 42.13 140 168
8,23(9,1) 158 158-161 163 45,8 72
4 1
9,1-5 9 29 154 155 189 47.1 221 222 4

21 47,6 159
9,1-4 163 166 48.18 95
9,1(2) 162 164 49,1-6 11
9,2(3) 163-165 168 49.5 11 10

9,3(4) 163 165 49.6 29

9,4(5) 163-165 50,4 733

2
9,5-6(6-7) 9 11 29 166-167 51.4 29
2
9,5(6) 9 155 166 168 217 51.15 65
34
9,6 29 166 167 53.2 114 5

51
9.23 100 55,3-5 60 6 2 "
33
10,27 7 55.3 59 59
11,Iff 29 58.8 45
11,1-10 77 83 86 60.14 45
11,1-9 155 60,22 110 81

2 62 7
11.1 45 72 77 78 79 83 61,1-2 78
84 86 61,1 29
2 3
11,4 9 83 189 61,6 60
11,6-9 81 62,3 18
11,10 79 62.5 221 222 4

57
11,14 64 62.12 45
14.2 73 63,1-6 29
28
14.4 165 63.19 95
14,12 75 149
3
14,19-32 189 Jer
2
14,29-32 9 29 1-24 48
33
16,1 7 1-20 48 49
14
17.5 73 3,17 45
19,4 73 5,1 1 5537 38

57
19.20 72" 78 85 148 9,25 64
21.3 191 10.16 195 29

21,32 191 11,10 55 37

51
22,18 24 1 1,17 55 37

s1
22.21 24 11,19 125 150
4
23.4 221 13,1 1 55 37

37
24,1 20 13,18 31
18 24 ' 5

24,17 91 92 16,14-15 50
33
28.5 7 17.9 72" 78 79 148
28,16 29 18.13 222 5

30,27-33 163 21-23 49

 59
21 48 49 51 31,3 5 65
l3
21,1-10 4 6 4 8 49 31,36-37 62
21,11-23,8 48 31.36 65
21,11-22,30 49 31.37 62 6 5 60

21,11 49 32,14-26 155

22,5-6 155 32(39), 19 167
22.7 37 21
32,42 63
22,11-30 50 33 57 66
22,24-30 51 33(40),1-13 54
22,25 49 33,2-3 54
22.30 85 33,4-9 54
23,1-8 49 33,10-13 54
23,1-4 49 33,14ff 63
23,1-2 50 33,14-26 5 4 - 6 6 67 187
23,1 50 23
33,14-18 55-58
23,3-4 50 33,14-16 54
23.3 50 33.14 5 5 65
23.4 50 33,15-22 187
23,5-6 29 4 2 - 5 4 55-57 66 67 33,15-16 10
42 4 4 51 54 5 5 - 5 7
187 33.15 45 53 55 56 72
6
23.5 43 45 46 52 5 3 55 72 33
33.16 5 7 222
6
222 33,17-18 54 55 5 7 - 5 8
23.6 7
43 45 49 56 66 33.17 57 49
5
23,7-8 4 2 5 0 187 33.18 58 65
23,9-40 48 33,19ff 62
23.9 49 33,19-26 61
23,40 187 33,19-22 58-62
24 48 49 51 33.19 53
l3
24,1-10 4 6 4 8 49 33,20ff 59
24,1 43 48 33,20-21 61 62
24,8-10 48 33.20 5 9 65 59

24.8 46' 3
33.21 59 60 65
25-45 49 33.22 59 60 62 63 65
25, Iff 49 33,23-26 59 6 2 - 6 6 187
25,1 48 33,23-24 53
57
25,15-25 64 33,24-26 65 66
29.10 55 33.24 59 62 63 65
30,3-4 55 33,25-26 53 61 62
30,6-27 42 33.25 59 6 5 59

30,8-9 187 33.26 59 63 65 6 6 60 M

30(37),9 42 67 33,5 54
30,10-11 187 33,9 54
30.18 66 35(42),19 58
30.19 159 37,1 47
30,21 42 37(30),19 159"
s
31,17ff 15 38(31),4 222
31,27 55 38,18 48
5
31,31-34 61 38(31),21 222
,g
31.31 55 58 43
38,35-37(LXX) 65
31(38),35-37 6 1 62 65 66 59
38,37(LXX) 62
39,4-14 48 20
7.6 208 209
39,4-13 46 13
7,7-9 208
40,9(LXX) 54 7.10 208
44,26 180 28
7.11 208
16
46-51(26-32) 49 7,26 34
18
46(26),2 49 8,2 4
18
46(26),27-28 187 8,17 4
47(29), 1 49 9 208
48(31),1 49 9,5 208
48,45 76 9.7 208
49(30), 1 49 9.8 208
49,6-27 42 9,14 18 29

57
49,7-22 64 10.1 418

49(29),7 49 10.2 835

49,28(30,6) 49 10.5 418

50 55 10,9 418

50,4 55 10,36 835

50,20 55 11.1 64 55

29
51(28), 19 1 95 ll,14ff 64
20
52,13-15 48 ll,15ff 46 13

20
52,7-11 48 12 6
34 35 203 205 206
29
52,20 18 12.3 19 34

12,9 63
Ezek 12,21-28 34-35
1,1-36,23 31 12,21-25 34 203
1.4 418
12,21-23 35
18
1.5 4 12.22 35
,!i
1.7 4 12.24 203
18
1.13 4 12.25 35 36
18 3
1.14 4 12,26-28 34-37 40 202 203-204
18
1,16 4 206
18
1,22 4 12.26 36
18
1.24 4 12.27 35 36 203
1.26 18
4 8 36
12.28 36
1.27 418
13 35 36 203
18
1.28 4 13.2 36
34 36
2.6 19 13,6-7 19
34
2.8 19 13.6 35
18
3,3 4 13.7 35
2
3,16 179 ' 13,9 19 36

3.25 19 34
13,12 63
34
4.1 19 13.16 35
34
7 202 13.17 19
36
7,1-11 208-209 13.23 19
34
7.2 19 16 32
4
7,3-6 208 16.4 9
31
7,3-5 208 16,7 53
41
7,5 208 17 22 34 37 40
7,6-9 208 17,1-10 37 113
3
7,6-7 208 17,3-4 37 114 116 118 120
 21 2223
17.3 114 115 119 120 21,19 35
19 197 36

17.4 115 119 21.21 197 36

17.5 73 148 21.22 192

17.6 71 73 148 21,23ff(18ffRSv)16 22
17.7 71 148 21,23-32 198
17.8 115 122 21,23-31 33
17.9 116 119 21,24 192
31
17.10 53 116 21,26-28 16
17,11-21 37 21,29 16
17,11-18 114 21,30-32 9-26293241 189 200 3

17,12-13 18 21,30(25) 16 19 20 22-24 3335

17.12 115 21,31-32 16 22 199

17,19-21 114 21,31 (26) 28
17 18 19 22 23-26 32 42

42
17,22-24 22 32 37-40113-127 33 34 38 116
59
17,22-23 151 21,32(27) 28
17 19 20 2 1 22 23 38

3
17.22 37-39 114 115-118 26 33 34 145 193 194
2 22 25
119 ' 120 121 122 21,33-37 16
40
123 126 151 21.33 196 34

3
17,23-24 114 21.34 19 3536

7 16 36
17.23 9 3 8 39 71 115 117 22,28 19
27
118 121 122 123 148 23 32
3
189 23,1-32 155
38
17.24 42
22 38 116-118 123 23,24 21
57
126 40
25,12-14 64
21
17,26 119 25.16 121 161 24

30
19.11 71 148 195 27,13 205 10

30
19,14 195 28 26
20 32 28,11-19 25 26 58

20,32 198 199 29,21 38

21 46 13

30 43
20,37 195 199 30.13 1 94 24

20,40 38 31,10 114 119

21 22 26 33 31.14 1149 120 22

16
21,2(20,46) 161 31.17 35
19 73 14

21,3 193 31.18 19 35

21.10 192 31,3-9 38 122 27

21.11 192 31,3-6 37 21

21,13-22 192 31,3 114 119

21,13-18 192 194 31,6-7 115
21.13 192 31,6 115 117 7 15

21,14-18 192 32,17-32 204-205

21,14-16 192 32,19-21 205"
21,14-15 194 32.19 205"
21.14 192 196" 32.20 19 35

21,15-18 200 32.21 35

19 205"
21,15(10) 189-200 32,22-30 204
21.16 194 196" 32,22-23 204
21,17-18 192 194 32.22 35
19 205
36
21.17 197 199 200 32.23 19 35

21,18(13) 189-200 32,24-27 204

21,19-22 192 32,24-26 202 206 3
 32
32,24-25 204 45,9 18
35
32.24 19 205 48,34 45
32,25-26 202 204-206
32.25 s5
19 205 Hos
32,26-28 204 1 44
32.26 205 2,20 140
60
32.27 205 206 13
4.6 65
35
32.28 19 204 205 8.10 2
9 189 3

35
32.29 19 204 205 11.7 151 59

35
32.30 19 204 205 13.8 139 37

35
32,32 19
34 32 33 109 Joel
34,10 64 4.1 55
76
34,11-16 109 4.4 162
34,14 38 4,19-20 75
24
34,17 121 4,19 64 57

77
34,22-24 109
34,23-24 32 67 Amos
34.24 33 1.5 195 29

34.25 32 1.8 195 29

35-36 75 1,11-12 64 57

57
35 64 2.9 37 21

35,1 Off 63 64 4.2 51

35,10 63 4.13 9M3 29 189 3

35,12 63 5,26-27 83
36 207 5,26 21
75 149 s5

57
36,5 64 9,11-12 29 75 76 149
36,16 207 9.11 30 83 125 34

3
36,23-38 31 36 37 202 206 207
28
36,23 180 207 Obadiah 64 57

37 31-33 207 208 2 1 00 54

37,1 207 8-17 75

30
37,19 1 95 13 64 56

37,22-25 32
37.22 33 Micah
34
37.23 125 1,2-9 93
37.24 33 4-5 107
37.25 32 33 4,6-8 109
38-39 72 149 202 207 3
4,6-7 109
38 31 4.7 109 78

38.1 207 4,8-12 93

38.2 205 4.8 104 108 109 111
38.3 205 4,9-5,4 107 108
39 31 207 4,9-5,2 104
39,1 205 4.9 109 110
39,25 66 4.10 110
40-48 31 208 4.11 109
3
43,3 9 189 4.14 107 108 109 78

43,12 119 5,1-3 87-112

34
44,10 125 5,1-2 93 94
5,1 78 99 100 102 104 50(51),9 130 154 3 2

78
106-108 109 111 145 68.28 110 81

29
195 72 9 292

5,2-3 101 75(76),4 140

10 25
5,2(3) 1 1 1 2 72 7 7 95 82.1 90 14

78
103-105 109 110 111 82.2 90 14

78
5,3(4) 12 104-108 109 111 89 59 183
112 89,20-46 59
5.4 108 89,20-30 183
5.5 107 108 89.20 59
6,14-16 93 89.21 59
7,8-9 93 89.29 58 59 43

7,17 93 89.30 59
89.3 Iff 59
Hab 3,2 29 89,35 59
89,37-38 59
Hag 2,23 49 89.37 59
89.38 59
Zech 89.39 59
3,5 18 30
89,4-5 59
10
3,8-10 51 89.4 11 59
31
3,8 29 42 45 47 53 89.5 59
4,14 61 89.40 59
6,9-15 51 89,45 59
3
6.11 24 ' 5
95(96),10 30 39 125 130 150
2
6.12 17
14 29 42 45 47 52 27
154 214
28
31
53 54 77 84 99,3 180
7
6.13 15 61 103(104),12 115
6.14 24 51
105(106),41 73
8,13 55 107,1 Off 163
2
9,9-10 29 110 9
15 19 4
9,10 2
9 14 1 89 19 3
110(109),3 9 12 14 29 154
13
12,12-13 61 189 211'
13
13,7 14 84 l7
132,17 45 46
133,12 59"
57
Mai 137,7 64
1,2-4 64 57
138,6 18"
3,1 167 35
151 187
33
3,20 53
Prov
Ps 15.8 90
34 7
1,1 125 27,19 175
1,3 125 46.9 175 7

34
2,1 125
2,6-8 29 Cant
14
7,8-9 90 1,7
3 2
13(14),3 130 154
18,26 85 Eccles or Qoh
31 M
21(20),4 18 24 5,7 18"
21
36,5 37 7,29 85
 1
Lam 11,29-32 l
5
1,15 222 11,32 125 34

5
2,13 222 11,34-38 l 1

,5
4,20 9 12 1429 12,10 125 34

4,21-22 64" 12,20 125 34

Est 2 Esdras
51
8,15 24 13,lff 7

Dan Jdt
2 8 9,7 140
24
2,2-6 5 16,2 140
2,4-7,28 5 1 Mace
24 29
2.4 5 6 5.15 162
29
3,9 6 5,23 165
2223
4-6 5 10,20 24 51

15
4 117 13,37 24 51

7
4,7-9 115 13,39 24 51

7
4.9 115
4,9LXX 119 1-4 Mace 131
17
4.25 4
29
6.10 6 2 Mace
9
6.13 3 5.16 24
17
6.14 4 14,4 24 s1

7 68
7,1 6 3 Mace 7,19 165
7,10 8
7.12 155 Sir
3 15 19
7.13 1-8 9 12 14 29 34
3 1,18 167
189
36,12 76
7.15 6 s1
9 40,4 24
7,20 5' 5 52
45,12 24 '
7,25-28 1'
45,23-26 60
8,4-7 1' 52
45,24-25 24
8.5 209
45,25 60
8,9 209
8
8.26 203 Sus
9,12-14 209
12.19.26.28.30.
9,25-26 12 7
51a.52.60 4'
9,26 12
37
10 8
37 Bel
10,5 8 n
4 14.28 4
11,16 73'
 3. NEW TESTAMENT PASSAGES

Mt 13,19 115 7

1,23 218 21,27 3

2,5-6 89
2,6 78 John
52
2,20 lOO 27

4,15 100 161 162 52 16 19,5 78

52
10,15 100
13,32 115 7 Rom
3 2
14,34 100 52
3,10-13 130 154
21,8 164 26
14,9 73
24,30 3 Gal
26,64 3
3,12 126
Mk
4,2 123 Phil
7
4,30-32 115
13,26 3 11
2,6-7 124
14,62 3
Heb
Lk
1,35 78 8,2 150
1,78 52
2.23 89 Rev
2.24 89 1,7 3
20
1,14 25
27
22,16 78

4. INTERTESTAMENTARY LITERATURE

Henoch Testamentum Levi 25

46, Iff 7 18 80
24,1 53
Testamentum Judah
54
21,1-5 25 Testamentum Naphtali
24 80 4,5 84
42
24,1 80 8 3 84
24,1-5 80
54 33
24,1-4 25 53
24,5 80
 5. ANCIENT AUTHORS A N D CHURCH FATHERS

38
Asterios 126 Apologia
38
Pseudo-Athanasius 126 1,32 77 83
38
Augustine 126 1,32,1 147
63
De civitate Dei 18,30 104 1,32,12 77 83
38
Chromacius 126 1,51,9 3
38
Commodianus 78 79 126 154,5 147
Carmen de duobus 5
Dialogus cum Tryphone 10 30 1 53
populis291 79 84 154
Carmen de duobus 14,8 3
populis 369 79 31,2-7 23
Consultationes Zacchaei 52,2 147
et Apollonii 23 53,1 125 36

Cyprian 3 78-80 100,4 28

52
29
Institutiones 79 106,4 2830
52 53 34

Letter to Quirinus 11.10 78 77

Testimonia 2,24 2 120.3 147
Cyril of Alexandria 120.4 3
26
Contra Julianum 77 121,2 28
52
Diodorus 25 126,1 28
52
Bibliotheca historica Lactantius 78 79
53
40, fragm. 2 25 Institutionum epitome,
Eusebius of Caesarea 39 78
Demonstratio Melito of Sardes 126
evangelica, 7,3,37 53 30
Origen 78 79 85
19 24
Demonstratio 161 164
evangel ica, 9,1.3 78 28
174
Generalis elementaria Homiliae in Numeros,
30
introductio, 3,36 53 17,5 l9
7 4 78 28

38
Faustus 126 Selecta in Ezechielem 124 31

(Pseudo-)Gregory of Philo 15 76 7 8 27

26
Nyssa, Testimonia 77 86 134
38
Hilarius 126 De Confusione
26
Irenaeus 77 79 Linguarum 64 52-53 30

Adversus haereses De posteritate Caini 24 1 26 39

111,9,2 77 De praemiis 82 83
Demonstratio 58 77 Depraemiis95 81 85
Demonstratio II,9,2ff 83 De vita Mosis 1.290 74 81
1116
Jerome 117 124 Procopius 162
126130154 Tertullian 3 52 151
13 40
160 198 Adversus Judaeos 11 150
38
212 Adversus Judaeos 1 1,9 1 26
Josephus 134 Adversus Iudaeos 14 2
Antiquitates Iudaicae, Adversus Marcionem,
14,40-41 25 3,7 2
24
Justin 39 52 7 7 Adversus Valentinianos
78-80 126 3,1 2930
52
130214215 Theodoretus Cyrus 40 124 151 59

Thomas Aquinas 212 225