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Extra resources for XIII Congress of the International Organization for Septuagint and Cognate Studies: Ljubljana, 2007 (SBL Septuagint and Cognate Studies 55)

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10. David S. Blondheim, “Échos du judéo-hellénisme (étude sur l’influence de la Septante et d’Aquila sur les versions néo-grecques des Juifs),” REJ 78 (1924): 1–14, here 5. The significance of Fb was brought to Blondheim’s attention by M. L. Margolis in a personal communication. 11. John W. , Septuaginta. Vetus Testamentum Graecum (auctoritate Academiae Scientiarum Gottingensis editum. 2/1. Exodus; Göttingen: Vandenhoeck & Ruprecht, 1991). 12. Natalio Fernández Marcos, The Septuagint in Context: Introduction to the Greek Version of the Bible, (trans.

28 For his part, an Fb corrector supplies the very same word where the first hand of the uncial reads ἕλικι. There can be little doubt that the reading is based on knowledge of the Hebrew source. Unfortunately there are no readings attested for the Three in this instance, which makes it difficult to establish Fb’s independence from the Hexapla. 29 It is worth noting also that at Jer 2:21, the Old Greek renders the adjective @IJ by the phrase ἄμπελον καρποφόρον. So the idea that the substantive might pertain to the fruit of the vine was not unknown to the ancient translators.

Of the glosses I discuss, Hexaplaric influence may be ruled out in most instances. It would, of course, be less than prudent to assume that the Hexapla was the only source of non-Septuagint variants within Christian tradition. In the wake of Origen’s great achievement, learned Christians began to take an unprecedented interest in the form of the Hebrew parent, especially in Antioch. 15 One must therefore allow for the possibility that some Fb readings stem from patristic sources, even if the likelihood is not very great.

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