Job 42:11-12 Updated American Standard Version (UASV)
11 Then all his brothers and all his sisters and all who had known him before came to him, and they ate bread with him in his house; and they consoled him and comforted him for all the adversities that Jehovah had brought on him. And each one gave him one piece of money and each a ring of gold. 12 And Jehovah blessed Job’s latter days more than his beginning. Thus, he had fourteen thousand sheep and goats and six thousand camels and a thousand pair of oxen and a thousand female donkeys.
Papyrus LXX Oxyrhynchus 3522, cataloged as P.Oxy.L 3522, Rahlfs 857, and LDAB 3079, represents a vital fragment of the Greek Septuagint (LXX) written on papyrus in scroll form. Discovered among the rich findings at Oxyrhynchus, this manuscript fragment dates paleographically to the 1st century C.E. and contains portions of the Book of Job, specifically Job 42:11-12. Its text aligns closely with the Septuagint, rather than later translations like the more literal version attributed to Symmachus, as noted by Peter J. Parsons.
Description
The fragment encompasses two verses from the final chapter of Job, capturing a moment of restoration and blessing for Job following his trials. The text reads:
κ]αι εθαυμασαν οσα επ[ηγα γε]ν ο 𐤉𐤄𐤅𐤄 επαυτον εδ[ωκε δε ]αυτω εκαστος αμναδα μι αν] και τετραχμον χρυσουν α]σημον ο δε 𐤉𐤄𐤅𐤄 ευλογη σ]εν τα εσχατα ϊωβ η τα [εμ π]ροσθεν ην δε τα κτ[ηνη αυτου προβα]τα μυρια[ τε
Translated literally, this passage conveys: “And they marveled at all that Jehovah had brought upon him, and each one gave him a lamb and a gold piece. And Jehovah blessed the latter days of Job more than his beginning. And his livestock were ten thousand sheep.”
Version and Textual Observations
Parsons emphasizes that the text stands closer to the traditional Septuagint than to the version of Symmachus. This observation is crucial for textual critics and scholars focusing on the development and transmission of the Septuagint text. The text’s fidelity to the LXX underlines the manuscript’s importance in studying the textual history and variants of the Old Testament scriptures.
The Tetragrammaton
One of the most striking features of this manuscript is its inclusion of the tetragrammaton (JHVH), written in paleo-Hebrew script, even within a Greek text. This practice highlights the reverence for the divine name and provides evidence of early Jewish customs in preserving and transmitting sacred texts. Frank E. Shaw discusses this inclusion, noting that the presence of the tetragrammaton does not indicate a Hebraized recension, as affirmed by Parsons and Emanuel Tov. This manuscript thus challenges Pietersma’s paradigm by demonstrating that non-Hebraized LXX manuscripts could still feature the tetragrammaton.
Translation with Emendations
The suggested emendations for the text are minimal but aim to enhance clarity and precision: “And they marveled at all that Jehovah had brought upon him, and each one gave him a lamb and a gold piece [worth four drachmas]. And Jehovah blessed the latter days of Job more than his beginning. And his livestock were [ten] thousand sheep.”
These adjustments incorporate historical context and the fragment’s condition, providing a coherent and accurate rendering of the original meaning.
Translation of Job 42:11-12 (Papyrus Oxyrhynchus 3522)
Text according to A. R. Meyer: κ]αι εθαυμασαν οσα επ[ηγα γε]ν ο 𐤉𐤄𐤅𐤄 επαυτον εδ[ωκε δε ]αυτω εκαστος αμναδα μι αν] και τετραχμον χρυσουν α]σημον ο δε 𐤉𐤄𐤅𐤄 ευλογη σ]εν τα εσχατα ϊωβ η τα [εμ π]ροσθεν ην δε τα κτ[ηνη αυτου προβα]τα μυρια[ τε
Papyrus Text: κ]αι εθαυμασαν οσα επ[ηγα γε]ν ο 𐤉𐤄𐤅𐤄 επαυτον εδ[ωκε δε ]αυτω εκαστος αμναδα μι αν] και τετραχμον χρυσουν α]σημον ο δε 𐤉𐤄𐤅𐤄 ευλογη σ]εν τα εσχατα ϊωβ η τα [εμ π]ροσθεν ην δε τα κτ[ηνη αυτου προβα]τα μυρια[ τε
Translation:
Literal Translation: “And they marveled at all that Jehovah had brought upon him, and each one gave him a lamb and a gold piece. And Jehovah blessed the latter days of Job more than his beginning. And his livestock were ten thousand sheep.”
Text Suggestion with Emendations:
Suggested Text with Emendations: κ]αι εθαυμασαν οσα επ[ηγα γε]ν ο 𐤉𐤄𐤅𐤄 επαυτον εδ[ωκε δε ]αυτω εκαστος αμναδα μι αν] και τετραχμον χρυσουν α]σημον ο δε 𐤉𐤄𐤅𐤄 ευλογη σ]εν τα εσχατα ϊωβ η τα [εμ π]ροσθεν ην δε τα κτ[ηνη αυτου προβα]τα μυρια[ τε
Translation with Emendations: “And they marveled at all that Jehovah had brought upon him, and each one gave him a lamb and a gold piece [worth four drachmas]. And Jehovah blessed the latter days of Job more than his beginning. And his livestock were [ten] thousand sheep.”
This translation incorporates the existing text and the suggested emendations for clarity and completeness. The text’s historical context and the papyrus’s condition necessitate careful reconstruction, ensuring the most accurate rendering of the original meaning.
Historical Context and Publication
The fragment was published in 1983 by P. J. Parsons in “The Oxyrhynchus Papyri,” vol. L (50). It has since been catalogued as number 857 in the list of Septuagint manuscripts by Alfred Rahlfs and also as LDAB 3079. The fragment’s discovery and subsequent publication have added significant value to the corpus of Septuagint manuscripts, offering insights into the textual transmission and scribal practices of the early centuries C.E.
Current Location
Today, Papyrus LXX Oxyrhynchus 3522 is preserved in the Papyrology department of the Sackler Library in Oxford, cataloged as P.Oxy.L 3522. This placement ensures its continued accessibility for scholarly research and study, contributing to our understanding of early biblical texts and their transmission through history.
How Did the Tetragrammaton Appear in the Septuagint?
Introduction
The presence of the divine name, Jehovah, represented by the Tetragrammaton (יהוה), in the Septuagint (LXX) has been a topic of considerable scholarly debate. For many years, it was believed that the Tetragrammaton did not appear in the Septuagint manuscripts. However, discoveries over the last century have challenged this assumption, revealing that the divine name was indeed present in early Greek translations of the Hebrew Scriptures. This article will explore the evidence for the presence of the Tetragrammaton in the Septuagint, its implications for our understanding of early Jewish and Christian practices, and the subsequent changes that led to the replacement of the divine name with surrogates.
The Importance of the Divine Name
The divine name, Jehovah, is a central aspect of the Hebrew Scriptures. It appears nearly 7,000 times in the Masoretic Text, underscoring its significance in the biblical narrative. Jehovah Himself emphasizes the importance of His name in Exodus 3:15: “God, furthermore, said to Moses, ‘Thus you shall say to the sons of Israel, ‘Jehovah, the God of your forefathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and this is how I am to be remembered from generation to generation.'” The preservation of the divine name in translations is therefore a matter of great importance for maintaining the integrity of the biblical text.
Early Evidence of the Tetragrammaton in the Septuagint
A series of discoveries over the past century has revealed that the divine name did appear in early Greek translations of the Hebrew Scriptures. One significant source notes: “So great was the desire to preserve intact the sacred name of God that Hellenistic Jews, when translating the Hebrew Bible into Greek, copied the actual letters of the Tetragrammaton in the midst of the Greek text.”
LXXP. Fouad Inv. 266
One of the most notable manuscripts is LXXP. Fouad Inv. 266, a collection of papyrus fragments found in Egypt and dated to the first century B.C.E. This manuscript contains portions of Deuteronomy and preserves the Tetragrammaton in Hebrew characters amidst the Greek text. For example, in Deuteronomy 18:5, it reads: “For Jehovah[1] your God has chosen him out of all your tribes to stand and minister in the name of Jehovah, him and his sons forever.”
[1] LXXP. Fouad Inv. 266 “Jehovah” a Greek papyrus fragment with the Tetragrammaton appears in square Heb. script in the text, dating to the first century B.C.E.
LXXVTS 10a
Another significant manuscript is LXXVTS 10a, a leather scroll found in Naḥal Ḥever and dated to the end of the first century C.E. This scroll contains portions of Jonah, Micah, Habakkuk, Zephaniah, and Zechariah, with the divine name rendered in ancient Hebrew characters. In Jonah 4:2, it reads: “And he prayed to Jehovah and said, “O Jehovah, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious and compassionate God, slow to anger and abundant in lovingkindness, and one who relents concerning calamity.”
Other Manuscripts
Several other manuscripts also preserve the divine name in Hebrew characters. These include:
LXXIEJ 12: A shred of parchment found in Nahal Hever, dated to the end of the first century C.E., with the Tetragrammaton in Jonah 3:3.
LXXVTS 10b: A parchment scroll from Naḥal Ḥever, dated to the middle of the first century C.E., containing Zechariah 8:20 and 9:1, 4.
4Q LXX Levb: A papyrus manuscript from Qumran Cave 4, dated to the first century B.C.E., rendering the divine name as IAO (ΙΑΩ) in Leviticus 3:12 and 4:27.
LXXP. Oxy. VII.1007: A vellum leaf dated to the third century C.E., abbreviating the Tetragrammaton with a double Yohdh (𐤉𐤉) in Genesis 2:8, 18.
Theological and Historical Implications
The presence of the Tetragrammaton in these early manuscripts has significant theological and historical implications. It suggests that early Jewish translators and scribes placed great importance on preserving the divine name in their translations. This practice likely reflects the reverence and sanctity associated with the name Jehovah.
The New Testament and the Tetragrammaton
The question of whether the divine name appeared in early copies of the Greek New Testament is also of great interest. Scholar George Howard suggests that since the Tetragrammaton was still present in the Greek Bible (Septuagint) used by the early church, it is reasonable to believe that the New Testament writers preserved the Tetragrammaton within the biblical text when quoting from the Hebrew Scriptures.
For instance, in Acts 2:21 Peter quotes Joel 2:32 and in Romans 10:13, Paul quotes Joel 2:32, which reads: “For ‘everyone who calls on the name of Jehovah will be saved.'” If Paul had access to a Septuagint version containing the Tetragrammaton, he may have used it in his writings, maintaining the divine name’s presence in the New Testament.
Dr. John McRay, in his book Archaeology and the New Testament, writes,
This whole issue becomes even more intriguing when we consider the possibility that the New Testament autographs, written almost entirely by Jewish Christians (the possible exception being Luke-Acts), may have preserved the Jewish custom and retained the divine name in Aramaic script in quotations from the Old Testament. Thus they may have followed the lead of some Jewish authors who used one script for the divine name when they quoted Scripture and another when they themselves referred to God. Similarly, it was customary at Qumran to use the Tetragram freely when one was either copying or introducing Scripture quotations into a commentary, but to use El (“God”) in original material written for a commentary.[3]
[3] Howard (“Tetragram and the New Testament,” 66-67) presents two illustrations: 1 QpHab 10:6-7 (equals Hab. 2:13) and 1 QpHab 11: 10 (equals Hab. 2:16).
Having references to Yahweh clearly indicated would be of enormous help, for any verses that refer to “the Lord” are unclear as to whether Christ or God (Yahweh) is meant. For example, Peter’s quotation (in Acts 2:34) of David, “The Lord said to my Lord,” is unclear until the Hebrew original (Ps. 110:1) is read: “Yahweh says to my Adonai.” Such verses that quote the Old Testament would be clearer if YHWH (the Tetragram) were used in the New Testament.
Another case in point is Romans 10:16, which quotes Isaiah 53:1, “Lord, who has believed our report?” “Lord” would seem to refer to Christ, for “the word of Christ” is a reading which appears in the most recent New Testament texts of verse 17, even though many of the ancient witnesses have “the word of God.”[4] Actually, the word Lord does not appear in the Hebrew text of Isaiah 53:1, although it does appear in the Greek text, which Paul quotes, as κυριε. Since this word became a surrogate in Christian copies of the Septuagint for YHWH, it is natural to assume that κυριε in the Septuagint of Isaiah 53:1 refers to YHWH. It undoubtedly slipped into the Septuagint from an early Hebrew lemma (in commentaries, the setting forth of a text prior to its discussion) which led to the inference that the YHWH mentioned in the second part of Isaiah 53:1 is the person being addressed in the first part of that verse. Since this verse is Scripture rather than commentary, Jewish scribal practice would have dictated the use of “Yahweh” rather than “Adonai.” The verse would then have read, “Yahweh, who has believed our report?”[5] This is the way Paul would have understood the Septuagint. Contrary to current textual criticism, then, the reading in Romans 10:17 should probably be “the word of God” rather than “the word of Christ.” Rudolf Bultmann’s argument that “the unmodified expression ‘the Lord’ is unthinkable (nicht denkbar)” in Jewish usage (and thus unthinkable in Isa. 53:1a)[6] is now rebutted by several Palestinian Aramaic texts which have the word Mare or Marya (“Lord”) as a title for God. Thus, pre-Christian Jews did refer to God in an absolute sense as “the Lord.”[7]
[4] See the discussion in Bruce M. Metzger, A Textual Commentary on the Greek New Testament (New York: United Bible Societies, 1971), 525.
[5] Other examples are discussed by Howard, “Tetragram and the New Testament,” 76-83
[6] Rudolph Bultmann, Theology of the New Testament, 2 vols. (London: SCM, 1952), 1.51 equals Theologie des Neuen Testaments (Tübingen: Mohr, 1948), 52.
[7] Joseph A. Fitzmyer, “The Aramaic Language and the Study of the New Testament,” JBL 99 (1980): 13.
McRay, John (2008-02-01). Archaeology and the New Testament (Kindle Locations 5515-5582). Baker Academic.
Replacement of the Divine Name
Despite the early evidence for the use of the Tetragrammaton in Greek translations, it appears that shortly thereafter, copyists began replacing the divine name with surrogates such as Kyʹri·os (Lord) and The·osʹ (God). This practice likely arose from a combination of factors, including the growing influence of Greek-speaking Gentile Christians who may not have been familiar with the Hebrew characters of the Tetragrammaton and the increasing reverence for the divine name, which led to its avoidance in spoken and written form.
Theological Significance of Preserving the Divine Name
The preservation of the divine name in early manuscripts underscores its theological significance. Jehovah Himself places great emphasis on His name, as seen in Exodus 34:5-7: “Then Jehovah came down in the cloud and stood there with him and proclaimed his name, Jehovah. And he passed in front of Moses, proclaiming, ‘Jehovah, Jehovah, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin.'”
The divine name represents Jehovah’s character and attributes, and its preservation in the Scriptures is crucial for maintaining the integrity of His revelation to humanity. By understanding the historical and textual evidence for the presence of the Tetragrammaton in early Greek translations, we gain a deeper appreciation for the reverence and care with which the Scriptures were transmitted.
The evidence for the presence of the Tetragrammaton in early Greek versions of the Hebrew Scriptures challenges long-held assumptions and provides valuable insights into the transmission and preservation of the divine name. The discovery of manuscripts such as LXXP. Fouad Inv. 266 and LXXVTS 10a highlights the importance placed on maintaining the sacred name Jehovah in translations of the Scriptures. This practice reflects the deep reverence and theological significance associated with the divine name, underscoring its centrality in the biblical narrative and its enduring importance for believers today.
How Does the Divine Name Appear in Ancient Greek Versions?
Introduction
The presence and usage of the divine name in ancient Greek versions of the Hebrew Scriptures have long been a subject of scholarly interest. Over the past several decades, numerous fragments of these ancient versions have been discovered, revealing that the divine name was often preserved in Hebrew letters even within Greek texts. This practice continued well into the ninth century C.E., as evidenced by various manuscripts. This article examines ten significant manuscripts that contain the divine name, providing detailed analysis and contextual information for each.
LXXP. Fouad Inv. 266
LXXP. Fouad Inv. 266 is a papyrus collection found in Egypt, dated to the first century B.C.E. This manuscript is notable for rendering the divine name, Jehovah, by the Tetragrammaton (𐤉𐤄𐤅𐤄) written in square Hebrew characters. In Deuteronomy, the Tetragrammaton occurs 49 times in identified places, and an additional three times in unidentified fragments. The presence of the Tetragrammaton in this papyrus suggests that the divine name was used consistently in early Greek translations of the Hebrew Scriptures.
Scholarly Commentary: Paul Kahle, commenting on this papyrus, noted its significance in preserving perhaps the most perfect Septuagint text of Deuteronomy. He highlighted the use of the Tetragrammaton in Hebrew letters as a characteristic feature of this manuscript.
LXXVTS 10a
LXXVTS 10a is a leather scroll found in a cave in Naḥal Ḥever, dated to the end of the first century C.E. This manuscript also renders the divine name by the Tetragrammaton in ancient Hebrew characters. The fragments of this scroll were published in Supplements to Vetus Testamentum in 1963.
LXXIEJ 12 is a shred of parchment found in a cave in Nahal Hever, dated to the end of the first century C.E. It renders the divine name by the Tetragrammaton in ancient Hebrew characters and was published in Israel Exploration Journal in 1962.
Passage:
Jonah 3:3.
LXXVTS 10b
LXXVTS 10b is a parchment scroll found in a cave in Naḥal Ḥever, dated to the middle of the first century C.E. This scroll also uses the Tetragrammaton in ancient Hebrew characters. The fragments were published in Supplements to Vetus Testamentum in 1963.
Passages:
Zechariah 8:20; 9:1, 4.
4Q LXX Levb
4Q LXX Levb is a papyrus manuscript found in Qumran Cave 4, dated to the first century B.C.E. It is notable for rendering the divine name in Greek letters as IAO (ΙΑΩ). A preliminary report of this manuscript was presented in Supplements to Vetus Testamentum in 1957.
Passages:
Leviticus 3:12; 4:27.
LXXP. Oxy. VII.1007
LXXP. Oxy. VII.1007 is a vellum leaf dated to the third century C.E., published in The Oxyrhynchus Papyri in 1910. This manuscript abbreviates the Tetragrammaton in the form of a double Yohdh (𐤉𐤉).
Passages:
Genesis 2:8, 18.
AqBurkitt
AqBurkitt refers to fragments of the Greek text of the version of Aquila, found in the synagogue genizah in Cairo, Egypt, and dated to the end of the fifth century or the beginning of the sixth century C.E. These fragments were published by F. Crawford Burkitt in 1898. The divine name is rendered by the Tetragrammaton in ancient Hebrew characters.
AqTaylor consists of fragments of the Greek text of the version of Aquila, published by C. Taylor in 1900. These fragments, dated after the middle of the fifth century C.E., use the Tetragrammaton in ancient Hebrew characters.
SymP. Vindob. G. 39777 is a fragment of a parchment roll with part of Psalm 69 in the version of Symmachus. This manuscript, dated to the third or fourth century C.E., is kept in the Österreichische Nationalbibliothek, Vienna, and published by Dr. Carl Wessely in 1911. The divine name is rendered by the Tetragrammaton in archaic Hebrew characters.
Passages:
Psalms 69:13, 30, 31.
Ambrosian O 39 sup.
Ambrosian O 39 sup. is a codex dated to the end of the ninth century C.E. This manuscript contains five columns, including a transliteration of the Hebrew text into Greek, the Greek versions of Aquila, Symmachus, and the Septuagint, and the Greek version of Quinta. The divine name is rendered by the Tetragrammaton in square Hebrew characters.
The consistent use of the divine name, Jehovah, in these ancient Greek versions of the Hebrew Scriptures underscores the significance and reverence attributed to it by early translators. The presence of the Tetragrammaton in these manuscripts, spanning from the first century B.C.E. to the ninth century C.E., reflects a long-standing tradition of preserving the divine name in its original form. This practice highlights the importance of the divine name in the religious and textual traditions of the Jewish and early Christian communities.
By examining these manuscripts, we gain valuable insights into the textual history of the Hebrew Scriptures and the transmission of the divine name through various periods and regions. This analysis also emphasizes the role of textual criticism in uncovering the nuances of ancient scriptural texts and preserving their original meanings.
About the Author
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
Bibliography
Alison G. Salvesen; Timothy Michael Law, eds. (2021). The Oxford Handbook of the Septuagint. Oxford Handbooks. Oxford University Press.
Emanuel Tov (2001). Uitgeverij Van Gorcum (ed.). Textual Criticism of the Hebrew Bible. Minneapolis: Fortress Press; Assen: Royal Van Gorcum. p. 220.
Michael P. Theophilos. Recently Discovered Greek Papyri and Parchment of the Psalter from the Oxford Oxyrhynchus Manuscripts: Implications for Scribal Practice and Textual Transmission Archived 2019-03-14 at the Wayback Machine. Australian Catholic University.
Alan K. Bowman (1983). The Oxyrhynchus Papyri, Part L. London: The British Academy & The Egypt Exploration Fund. pp. 1–3.
P. J. Parsons. “P.Oxy.L 3522”. Oxyrhynchus Online. The Oxyrhynchus Papyri vol. L.
Parsons, P. J. (1983). “3522. LXX Job 42:11–12.”. Papyrus Oxyrhynchus L. London: Egypt Exploration Society. pp. 1–3.
Philip Wesley Comfort (2005). Encountering the Manuscripts: An Introduction to New Testament Paleography & Textual Criticism. B&H Publishing Group. p. 208.
