Texts, Manuscripts, Versions, Canon

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116.    [Deut 32:43; Heb 1:6] Elena Belenkaja, “The Ending of the Canticum Mosis (Deuteronomy 32:43) and Its Reception in Hebrews 1:6—A Fresh Look,” XVI Congress, 33–51 [see #779].

In Heb 1:6, the reading ἄγγελοι θεοῦ within the verse’s quotation of Deut 32:43 is essential to the author’s argument about the superiority of the Son vis-à-vis the angels. However, from a text-critical point of view, we have to ask ourselves what text and which version of Deut 32:43 underlies the quotation in Heb 1:6. B.’s paper focuses on the complex textual tradition for Deut 32:43, that includes, not only the MT, 4Q44, and the LXX versions of Deut 32:43, but also the occurrence of the verse in Ode 2:43. Via a comparison of the various Greek and Hebrew versions of Deut 32:43, it is possible, B. argues, to arrive at an approximate solution to the question at issue. The possible influence of Ps 96 (97):7 on Heb 1:6 is also, she notes, a topic of debate in current research. [Adapted from published abstract—C.T.B.]

117.    [Ps 116:15 (MT)/115:15 (LXX)] Giancarlo Camisaca, “Una proposta d’interpretazione di Sal 116,15 (LXX 115,15),” RivTL 24 (2019) 145–49.

The traditional translation of Ps 116:15 (“precious in the sight of the Lord is the death of his saints”) is the one found in the official Italian Catholic translation of the Bible, the so-called CEI version. Many readers find this rendering off-putting because it seems to imply that the death of the righteous is a source of pleasure to God in some way. In response, C. presents several possible ways of interpreting the rendering and suggests that what is meant is a death worthy of the faithful, the crowning of a virtuous life. [Adapted from published abstract—C.T.B.]

118.    [Hexaplaric Readings] Reinhart Ceulemans, “Hexaplaric Excavations: Genesis, the Psalms, Micah, Isaiah, Jeremiah and Ezekiel,” VT 69 (2019) 321–27.

C.’s “brief note” examines ten Hexaplaric readings, i.e. Gen 2:16; 17:14; Ps 52(53):2; Micah 5:2(1); Isa 8:3; 11:1; 65:2; Jer 31(48):34(?); and Ezek 16:7, which are cited in Christian literature that is not exegetical in character and does not deal with a biblical book other than the one to which the Hexaplaric reading relates. [Adapted from published abstract—C.T.B.]

119.    [Psalms; Zulu Poetry] June F. Dickie, “The Importance of Literary Rhythm when Translating Psalms for Oral Performance (in Zulu),” BT 70 (2019) 64–81.

Poetry must be heard, and heard in a way that is pleasing and memorable. Much of the beauty and power of poetry arises from its prosody, i.e. the patterns of rhythm and sound. Rhythm is composed of four elements that work together to provide aesthetic and emotive force. It is an important feature of both biblical and Zulu poetry, and so the translator of the biblical psalms into Zulu (or any Bantu language) must pay attention to the aural components of both the source and receptor texts. In a recent empirical study, Zulu young people were invited to participate in translating and performing three biblical psalms of praise. They learned the basics of Bible translation and poetics, including rhythm, and their translations show a sensitivity to Zulu poetry and music that makes them highly rhythmic and singable. The underlying understanding of “translating the rhythm” can be applied to other languages as well and is an essential element in translating biblical poetry. [Adapted from published abstract—C.T.B.]

120.    [Demetrius; LXX] Gunnar M. Eidsvåg, “Demetrius and the Early Reception of the Septuagint,” XVI Congress, 67–83 [see #779].

Jews in Ptolemaic Egypt lived in a rich cultural and religious environment. Epigraphic evidence relating to Jews shows signs of influence upon them from the side of both Greek and Egyptian culture as well as of mixed marriages. It...