These are the Words of Eusebius: A Translation and Analysis of the Colophon at the End of Fourth Kingdoms in BnF syr. 27

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OF FOURTH KINGDOMS IN BNF SYR. 27

__________________

A Thesis Presented to the Faculty of

The Southern Baptist Theological Seminary

__________________

In Partial Fulfillment

of the Requirements for the Degree Master of Theology

__________________

by

Ian Andrew Galloway December 2022

APPROVAL SHEET

THESE ARE THE WORDS OF EUSEBIUS: A TRANSLATION AND ANALYSIS OF THE COLOPHON AT THE END

OF FOURTH KINGDOMS IN BNF SYR. 27

Ian Andrew Galloway

Read and Approved by:

___________________________________________

Peter J. Gentry (Faculty Advisor)

Date_______________________________

For Amanda and Hannah,

#ܼ!ܰ

ܬܼܘܰ

ܝ (ܼܘܰ

)ܺ + ) ,

TABLE OF CONTENTS

Page

LIST OF ABBREVIATIONS ... vi

LIST OF TABLES ... vii

PREFACE ... viii

Chapter 1. INTRODUCTION ... 1

Transcription ... 3

Folio 88v ... 3

Folio 88v Cont. ... 4

Folio 88r ... 5

Folio 88r Cont. ... 6

Folio 89v ... 7

Folio 89v Cont. ... 8

Folio 89r ... 9

Folio 89r Cont. ... 10

Folio 90v ... 11

Folio 90v Cont. ... 12

Folio 90r ... 13

Analysis of Paratextual Features ... 14

Translation ... 16

2. TEXTUAL COMPARISONS ... 25

Folio 88v, Lines 1-28 ... 25

Folio 88v-89v, Lines 29-86 ... 26

BnF syr. 27, lines 29-32a ... 26

BnF syr. 27, lines 32b-39a ... 27

BnF syr. 27, lines 39b-40 ... 29

BnF syr. 27, line 41 ... 29

BnF syr. 27, line 42a ... 30

BnF syr. 27, lines 42b-50 ... 30

BnF syr. 27, lines 51-54 ... 31

BnF syr. 27, lines 55-60a ... 33

BnF syr. 27, lines 60b-76a ... 35

BnF syr. 27, lines 76b-86 ... 36

3. COMPARISON OF BNF SYR. 27 AND BL ADD. 17148 ... 39

BnF syr. 27, lines 60b-69a ... 40

BnF syr. 27, lines 69b-76a ... 40

BnF syr. 27, lines 76b-86 ... 43

BnF syr. 27, lines 87-88a ... 43

BnF syr. 27, lines 88b-93a ... 43

BnF syr. 27, lines 93b-129 ... 45

BnF syr. 27, lines 129b-159 ... 56

4. CONCLUSION ... 70

BIBLIOGRAPHY ... 71

LIST OF ABBREVIATIONS BnF Bibliothèque nationale de France

f. folio

LXX Septuagint

PG Patrologia Graeca

r recto

syr. Syriaque

v verso

LIST OF TABLES

Table Page

1. Analysis of paratextual features ... 14 2. Analysis of the main accents ... 15

PREFACE

I am indebted first to my family—to my wife, Amanda, and daughter, Hannah, who have allowed me many lone afternoons and nights in a library. Without their love and confidence, I’d have nothing here to offer. And next, to my parents who brought me up in the faith, teaching me that there is nothing so important as knowing Christ. My desire to know the words of Scripture, and the languages of those who first wrote and copied the Scriptures, comes from them.

I wish to thank next the faculty of SBTS who have formed within me an ever- greater desire to know the biblical languages. Dr. Peter Gentry has been the foremost member among them, teaching me to dig into the Scriptures and there find glorious treasures. Because of him, and the work of God’s Spirit within him, whenever I read the Scriptures in Hebrew, Greek, and Aramaic, my heart soars.

Ian Galloway Louisville, Kentucky

December 2022

CHAPTER 1 INTRODUCTION

At the end of Fourth Kingdoms in BnF syr. 27, a long colophon divided into several major, unique sections contains inter alia three interesting and important Syriac texts. The first is a copy of a text written by Eusebius Pamphilus containing an excerpt from one of Origen’s commentaries on Isaiah, which discusses the problematic dating of Jeroboam’s reign. The next two texts are similar, often containing the scribe’s own paraphrases and comments, but which bear stark resemblance—betraying their origins—

to Pseudo-Athanasius’s Synopsis Scripturae Sacrae and Epiphanius’s On Weights and Measures. These latter two texts discuss the seventy-two translators, the Jewish revisers, Origen, Lucian, and Origen’s text-critical sigla.¹

1 Since the scope of this thesis extends only to the presentation of the material in this colophon by a transcription, translation, and comparison with related texts, matters concerning dates and the

historical veracity of various points of fact throughout the colophon are not investigated here. However, it is important to establish the possible dates or date ranges concerning the related texts and this colophon.

Concerning the date of the texts here studied: 1) BnF syr. 27, the Catalogues des manuscrits syriaques et sabéens (mandaïtes) de la Bibliothèque nationale notes that f. 93 records the date 1395 des Grecs, or 1084 CE. “Au fol. 93, une note assez développée qui rapporte qu’en l’an 1395 des Grec (1084 de J. C.) les Turcs ayant envahi et saccagó la Syrie et l’Asie Mineure, beaucoup de moines de ces contrées élaient venus se réfugier dans le désert de Scété, où ils avaient trouvé asile dans le couvent des moines syriens.” H. Zotenberg, Catalogues des manuscrits syriaques et sabéens (mandaïtes) de la Bibliothèque nationale (Paris: Imprimerie Nationale, 1874), 12. The Syriac text for the date from fol. 93 reads: &%$#"!

'̄

"̄

)̄

!

*+

,̈

./

0 . However, Peter Gentry assigns to the colophon studied here the date range 15 December 719-18 January 720 CE, based on the colophon’s own witness on f. 90r, 25:98765ܐ܂2"1ܬܘ0/-̈,+ܘ)('&%!ܬ#"!

܂28&<ܕ, “in the year 928, the 5^th Indiction.” See Peter J. Gentry, “Origen’s Hexapla,” in The Oxford Handbook of the Septuagint, ed. Alison G. Salvesen and Timothy Michael Law (Oxford: Oxford University Press, 2021), 561. The scripts used in these sections may be of help: The colophon ending at f. 90r uses the earlier Estrangela script, whereas the note in f. 93 uses the later Serta script. It is possible that the date on f.

93 was recorded later by a scribe who used the manuscript to record a brief historical note whereas the date on f. 90r accurately records the original date of transcription by Mar Paul. 2) The date of Pseudo-

Athanasius’s Synopsis Scripturae Sacrae is difficult to establish, with several suggested dates, but Theodor Zahn gives a general range of the sixth century or later, “Vor dem 6. Jahrhundert ist die Compilation gewiß nicht entstanden, vielleicht noch später.” See Theodor Zahn, Geschichte des neutestamentlichen Kanons (Erlangen: A. Deichert, 1888), 315. Incidentally, this colophon can be useful in providing, at the least, a terminus ad quem for Pseudo-Athanasius’s Synopsis Scripturae Sacrae. 3) Epiphanius’s On Weights and Measures: 392 CE. See James Elmer Dean, ed., Epiphanius’ Treatise on Weights and Measures: The Syriac Version (Chicago: The University of Chicago Press, 1935), 2.

It is the purpose of this thesis to provide a transcription of this colophon, a translation for the first time into English, and to compare the respective sections of the colophon with extant works from Origen and Eusebius, Pseudo-Athanasius, and

Epiphanius to demonstrate where possible the relationship of this colophon to these other texts. While somewhat summary in nature, this thesis intends to provide access to

important information hidden in Syriac leaves so that the scholar interested in, inter alia, Origen, Lucian, Pseudo-Athanasius, Epiphanius, and the various Syriac recensions of their writings, may better understand the shape of knowledge’s tree.

In the chapters that follow, I include in the first a transcription of the colophon, a brief synopsis of the paratextual features present, and a translation. For the sake of ease, clarity, and a near-exact representation of the colophon, I have generally formatted the transcription as one folio per two pages, employing the Estrangela script used by the scribe. I have assigned line numbers for the sake of the English translation and have placed them in the far-right margin of the text so as not to interfere with the various paratextual sigla that occur in the near-right margin of the text. The translation is

footnoted at various points with interesting textual data, which can be used to help further our understanding of various Syriac textual phenomenon. In the second chapter I

compare the first two major sections of the colophon in BnF syr. 27 with similar texts from Origen, Eusebius, and Pseudo-Athanasius, noting that no extant text is an exact match of the Eusebian material, whereas the second major section does indeed draw from Synopsis Scripturae Sacrae. Finally, in the third chapter I make a comparison of the last major section of the colophon with Epiphanius’s On Weights and Measures.

Transcription Folio 88v

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5

10

15

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Folio 88v Cont.

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>

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# C K

? Gܿ܂

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ܕ R 7

3

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+ / ܕ (

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30

35

Folio 88r

ΓΙΤΑ

ΑΚΤΙΟϹ ΜΑΜΑΙΑ ΕΝΙϹ ΜΑΝ ΤΟϹ

S

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<

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# ܥ ܗ ܘ G ܐ ܪ R K + 8

܂

݀ܘܗ ܕ ܐ ܦ ܐ ܕ 0 K I 8 ܐ ܬ S ܝܼ܂W ܗ݀ܘ ܕ ܐ C

? ܘ ܗ ܝ ܗ ܘ G

@

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@ W a P K

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3ܼC

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g ܐ ܦ ܘܼܗ . ë

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# oeFܐ

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40

45

50

55

60

Folio 88r Cont.

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ΛΙΜΝΙϹΚΟΙ ΥΠΟΛΙΜΝΙϹΚΟΙ

ΕΠΙϹΙΜΟϹ

0 )

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!

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ܕ 0

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T X C

? ^※ 3T<7(<̈e.ܘ 3(ܪܗ /0 ܂Dܿ)7S ܐ 6 I Ä

C

>

V

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ܘ T 3 - ܕ 0

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@ X .

<

: ܢ

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ܘ T 3 ܐ

! Ä

T 3 ܕ ܐ C

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<̈

S [ G :

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K +

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<̈

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>

V

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!

?

!

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<

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<

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# P Vܿ

l

!

? C

? ܐ C

? ܐ C j ܕ . K

<

ܗ ܪ a ܕ ܗ݀T

<

ܢ

ܕ Sܿ

CܼW /

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<

ܢ

@

;

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F V K 3 ܕ C Dܼ)

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# ܨ݀@

3 . :

<

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<

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<

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ܕ F 7 M + / ܘ ܬ ܪ C / 0

; Ü

V K 3 S

# C̈

U 3

܂܂

ܙ܂

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# ܕ C / 9

<

F V 3 ܐ ܘ ( +

?

0 U ) : K

<

ܬ G

݀ܝܗ ܕ

! :̈

d ܘ

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? ܐ F

? (

?ܼb

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C

# C M

<

ܬ G ܕ ܗ݀T

<

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<ܼV

܂

@ +

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!̈

: d

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?

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? S W C 3 C

<

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>

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※

÷

÷

65

70

Folio 89v

ܕ

! : d

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?

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D ܐ̈T + /

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@

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# .

<

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<

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# 9

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@ : U ) :̈

K

<

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@ ë

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: ܘ

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P N

!

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!

>

+ Ä

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? C Ä

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ܐ C

? C D C / 0 / F W aܼܪ

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@

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+

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@ +

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>

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8 ^※ 3Pܕܘ<F ܝܗܘ?Cܐ 3Tܗ ܂3ܼUCܕ̈ܘ 3@?̈e@ ܗ 3ܼT

܂ ܐ C e 3 ܕ 0 U

? ( o 6ܼܕ Nܼ+

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<

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+ : /

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<

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<

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<

0 e

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<

ܬ ܬ ܐ ܕ ܘ p +

<

ܢܿ

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0

; Ü

V K 3 F 7 V

<

ܘ .2 3 9 Uܿ

V

<

ܐ̈T + /ܿ

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.ܗ.

ܘ

※

※

75

80

85

90

95

Folio 89v Cont.

ܘ 0 / C

? C W ܘ 0

? S Ä

C /

܂ .

?

!

<

C

? G ܕ C / ܕ ܐ C ) + / ܕ ܐ ܬ ܐ 0 CܼÄ

/

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W ܐ T 3

@ +

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? G

!

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<

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ܕ 0 K Dܿ

C

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M

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܂

@ W C U 3 ܕ (

?

@ 3

ܕ

@ W C

? G (

? C l

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@ e

?

@ 3 P 7 W C 3 : ܐ C e K 3 ܕ ܐ ܦ ܐ S

<

.2 3

T qܼV : ܘ F W ( 3 ܕ 0̈

; U V K 3 6 I W 0 / ܗ . + / F 7 M + / ܘ ܬ Cܼܖ̈

/

܂

ܘ

! + 3 ܐ ܡܼܕ

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? C / F K Gܼ?

܂ ܘ ܬ F M : 2 X G F K

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<

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. +

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? C W ܘ ܐ 0 + Ä

ܢ

܂

7ܼF

<ܼV ܘ .2 3 :ܼ6

<

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?

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W ܘ ܐ ܦ ܐ S

<

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#

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ܐ C j C

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W Gܼܬ

܂

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! + 3 ܐ ܕ ܡ ܬ .

? C / F K

? G

ܘ ܬ F M : 2 X G F K Gܼ?

܂

! + 3 ܐ ܕ ܡ

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K + 3 ܬ F M : 2 3 ܘ ܬ .

? C /

ܘ (

# p l

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<

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100

105

110

Folio 89r

.2 3 0 b

^ Ä

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? C W ܐ C

? T V̈

; /ܿ

܂ ܗ݀ܝ ܕ .

<

ܬ P 7 Ä

C 3

.2 3 0 h C 3 ܕ ܬ ܘܼܗ G

܂ 0 / ܗ ܪ ( 3 (

# ܐ ܪ C

^ K + 8 9 bܿ

N 0 U ) :̈

K

<

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. b

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)2 3 ܐ C ) + / ܕ

@ hܿ

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V

<

ܐ T̈

+ / : ܢ

ܗ . + / F 7 M + / ܘ ܬ ܪ C / ܐ C j ܕ ܐ ܬ ܐ 0 W ܬ ܐ C j C

? C Ä

ܬ G : ܢ

ܐ C

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?

@ M 7 W C 3 ܐ C j ܕ . b N . D . ) U K 3 : ܢ

T

;ܼV

<

. D ܕ C / ܘ 0

; Ü

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! Ä

T 3 : (

# ܬ ܒ ܐ C j

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<

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/

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<

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/ ܕ 6

<

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? P ) + D C /ܿ

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<

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6 +̈

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<

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<̈

( 7 3

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<

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; + 3 ܘ 0 e

>

+ 3

. CܼD /

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<̈

( 7 3

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/

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C

>

V

<

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܂

— ܕ ܐ

@ X .

<

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ܐ C

? C Dܿ

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? G

܀ ܐ ܬ G݁ ܕ ܐ

@ X .

<

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? C Dܿ

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@ ) U K 3 6

<

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115

120

125

130

Folio 89r Cont.

F 7 M + / ܘ ܬ ܪ C / 0ܿ

/ 0

; Ü

V K 3 ܐ 0 + Ä

ܢ ܐ . h ܐ C

? : .

<

ܬ ܕ C /

ܐ S

<

.2 3 ܘ 6

<

0 e

<

ܣ .2 6ܼ 3 +̈

: / ܗܼ ܂ T

<

ܢ R + W F 7 M + /

ܘ ܬ ܪ C / 0

; Ü

V K 3 ܗܼ ܂ T

<

ܢ 0 K D ܘ ܢ :ܼ6

<

ܘ ܐ ܘ 6

;

<

ܐ̈T + /

. :̈

)2 3

܂ .2 3 ܗ ܘ G 6 W C V X C

?

܂ ܐ .2 3 0 )

<

ܢ . +

<

ܬ ܪ T 3

܂

0 I J R + W ܕ ܐ C

? 0̈

)2 3 P 7 Ä

C

? G : ܕ (

# 0

?̈

9 U V / . ) U K 3

C

<

T + 3 .2 3 6

;̈

V / ܕ bܼ̈T

<

C /

! + ) D C / : ܐ ܢ ܐ

! Ä

T +

? G .2 3

0

?̈

ܬ ܘ 6

; / . b : 2 X C

? ܕ 0̈

h ܨ 0 Ü

<

ܕ P / ܘ 0̈

: ) + /

݀ܘܗ 0 2 3 ܕ

@ h C Ä

ܢ ܐ C ) + / ܕ 0 / P 7 W C 3 ܐ ܬ݀9 U g

܂ ܐ . h ܐ C

?

0 I Pܼ J )

? G ܗ ܕ a ܐ ܬ ܬ̈

ܘ 6

; + /

܂ 0 / F 7 M + / ܘ ܬ ܪ C /

0

; Ü

V 3ܼK

܂ ܕ .2 3 ܘܼܗ G 0 b

^ W S W C K 3 C

<

T + 3

܂ 0

# C /

ܐ ܪ C

^ K + 8 P ) + D C / ܕ 0̈

)2 3 ܕ

! U b X C

? ܐ ܬ̈

ܬ ܘ 6

; + /

.2 3 ܕ C / 6 +̈

: /

@ : Ü

) : K

<

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C 3 ܘ ܕ ܐ S

<

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<

0 e ܣܼ<

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@̈

X .

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135

140

145

Folio 90v

0 U

<

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<

( +

? G .2 X C ) + / ܕ P 7 W a

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0

<

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<

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/

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/ ܕ C

? C Ä

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? C D C݀

/

܂ ܘ .2 3

6 +̈

: /

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<

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C 3ܿ

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@ b

# 0 / ܗ . + / 0

; Ü

V K 3

ܕ F W ( 3ܿ

܂ ܐ .2 3 ܐ ܢ

@ U 7 M + / ܘ ܬ ܖ̈

C / ܐ C j P )

? G ܕ S 0ܼ#

?

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; Ü

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; X C

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<

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÷ R X ܪ a Fܼܕ V + J ܬ ܪ C / T

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150

155

160

165

Folio 90v Cont.

ܐ T

# C / R

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<

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ܗ . + / ܕ ܐ C

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@ M 7 W C 3 ܕ ܬ T + / ܬ ܖ̈

ܬ C / ܙ

@̈

K + /

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?ܼF

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ܗ . + / F 7 M + / ܘ ܬ ܪ C / 0 I J P )

? G ܕ S

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? C D C /

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ܘ 6 N ܐ ܪ C

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V

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190

Analysis of Paratextual Features

The scribe makes use of several sigla and numbers. Table 1 provides a brief overview of these signs.

Table 1. Analysis of paratextual features

Sigla Description

( • Generally, indicates where a line has a quotation from the Holy Scriptures.

܀ Marks a significant section break.

.ܐ. Represents the number 1; the first version. Assigned to the seventy-two.

.ܒ. Represents the number 2; the second version. Assigned to Aquila.

.ܓ. Represents the number 3; the third version. Assigned to Symmachus.

ܕ Represents the number 4; the fourth version. Assigned to Theodotion.

.ܗ. Represents the number 5; the fifth version. Assigned to “the fifth.”

ܘ Represents the number 6; the sixth version. Assigned to “the sixth.”

※ Asteriscus; marks where the discussion centers around asterisci in the text.

÷ Lemniscus; marks where the discussion centers around related sigla (— & ܋).

The above sigla appear in the right margin, generally alongside the first line in the text where their signified counterparts are discussed. The sigla ܀, ^※, and ÷ also appear in the text, whereas — and ܋ only appear in the text. In the cases of .ܗ., .ܘ., and

※, these sigla are resumptive, appearing again for a second time where their signified counterparts are discussed again. Further, the ^※is the only siglum to appear three times.

The only paratextual features in the left margin are Greek words that are Syriac transliterations in the text. In general, the Greek word is placed near the line in which the corresponding Syriac transliteration occurs. Two Greek words are in shortened forms:

1) ΕΝΙϹ, which corresponds to the last two syllables of 8+KRܪܐ and 2) ΜΑΝΤΟϹ,

which is split between two lines and does not include the prefix ΑΔ-, as would be expected, reflecting 8IK0ܕܐ.

Relative to other Syriac texts, the colophon in BnF Syr.027 makes use of only a handful of accent marks. Table 2 provides a brief overview of the main accents

employed in BnF Syr.027.

Table 2. Analysis of the main accents²

Accent Sign Description

Påsôqå .ܐ Pausal (major)

Marks syntactically self-contained clauses, whether final clauses or of lengthier self-contained clauses

Level or neutral tone ʽêlåyå ܐ̇܂ Pausal (minor)

Marks the end of minor, subdivided clause Rising tone can suggest exclamation, command, question, etc.

Taḥtåyå ܂ܐܼ Pausal (major)

Found at the end of a non-final clause; often with a following antithesis

Probably falling tone Š'wayyå or

zaugå

:ܐ Pausal (minor)

In older manuscripts, probably equal to Påsôqå Probably level tone

2 J. B. Segal provides an excellent overview of the bewildering array of Syriac diacritical points and accents. See J. B. Segal, The Diacritical Point and the Accents in Syriac (Piscataway, NJ:

Gorgias Press, 2003).

Over the course of Syriac history, the four accents given in table 2 eventually followed a customary, hierarchical order. Verses in Syriac were generally divided into two main syntactic units: the first being šûdåyå and the second, pûrʽånå. The general hierarchy was as follows: The påsôqå marked the end of the verse and the taḥtåyå marked the end of the first main syntactic unit (the šûdåyå). The š'wayyå marked a subdivision in the šûdåyå if length or syntax made it desirable, and the ʽêlåyå likewise marked a subdivision in the pûrʽånå.³

In the colophon analyzed here, these distinctions are sometimes in use but are often not maintained. For example, in many instances, one accent or another seems to operate as the only pausal accent across several clauses; e.g., in lines 2-3 of the colophon two instances of a taḥtåyå occur before the final påsôqå. Caution is necessary when assuming a particular function for the accents in this colophon.

Translation

(1) These are the words of Eusebius Pamphilus as they appear to be:

“Origen also mentions in the first volume of his commentaries of Isaiah the prophet that there is no consensus concerning the years of Jeroboam when he said thus, ‘Therefore, it was necessary that in Matthew’s [account] those who are between Joram and Uzziah—

that is Ahaziah, Joash, and Amaziah—were passed over in silence in such a manner if Matthew was deriving fourteen generations from David until the Babylonian exile.⁴ We were thinking that the manuscripts were mistaken when the names that were required were omitted by scribal error. Indeed, someone says that the error was due to the

similarity of the names (10) since it was supposed that Uzziah was the same as Ahaziah;

3 Segal, The Diacritical Point and the Accents in Syriac, 75.

4 An interesting use of š'wayyå occurs here, illustrating that the hierarchy of the accents may not be the only operative paradigm for their use in this colophon. In this case, the colophon has: 21̇6+ܘ 6/ܘܕ

>

?

@ : ܬ ) ܕ A B C :

! -̈

D

# ) ܐ ܖ̈

A

% , F G : 1 , B F /

0 where the š'wayyå seems to mark off the appositive; i.e., literally “David unto the deportation of Babylon—fourteen generations. We were thinking. . .”

but another says that when Matthew was in need of the number “42,” which was

separated into three periods of fourteen years, he did not worry about the story but passed over in silence the three that were mentioned beforehand. Even by many others it is clearly indicated that there is no consensus about the story, not only from the (15) translated Scriptures,⁵ but among their own Scriptures.⁶ For example, concerning Rehoboam in Third Kingdoms, it is written at the beginning of his account: ‘When he was sixteen years old, he began to reign. And he reigned twelve years in Jerusalem.’⁷ But after the words concerning him [it continues], ‘Rehoboam, being the son of Solomon, ruled over (20) Judah. Jeroboam⁸ began to rule when he was 41 years old. He ruled 17 years in Jerusalem, the city that the Lord chose.’ Further, concerning Rehoboam’s mother, [continuing] from what is written above,⁹ ‘Naanan, the daughter of Hanan, the son of Nahash, King of the Ammonites,’¹⁰ but at the end [is written],¹¹ ‘Naamah the

Ammonitess.’¹²”

These are Origen’s own [words] from the thirtieth volume.¹³

Are we not giving all these [words] according to the translation of the

5 Syriac 2A#̈D, which always means “Scripture(s)” throughout this colophon whether in shorthand or in a full phrase such as 2/Ḧ>ܐ 2A#̈Dܕ.

6 Literally: “in theirs as in theirs.” The contrast is between the Hebrew and the Greek versions of Scripture.

7 3 Kgdms 12:24^a: . . . Ροβοαµ . . . υἱὸς ὤν ἑκκαίδεκα ἐτῶν ἐν τῷ βασιλεύειν αὐτὸν καὶ δώδεκα ἔτη ἐβασίλευσεν ἐν Ιερουσαληµ.

8 3 Kgdms 14:21: Καὶ Ροβοαµ υἱὸς Σαλωµων ἐβασίλευσεν ἐπὶ Ιουδα, υἱὸς τεσσαράκοντα καὶ ἑνὸς ἐνιαυτῶν Ροβοαµ ἐν τῷ βασιλεύειν αὐτὸν καὶ δέκα ἑπτὰ ἔτη ἐβασίλευσεν ἐν Ιερουσαληµ τῇ πόλει, ἣν

ἐξελέξατο κύριος. . . The LXX has Ροβοαµ as the subject here, but the colophon makes J%Aܪ:/ the subject of the clause. This, of course, is part of the confusion.

9 Referring to what continues from the above 3 Kgdms 12:24^a quotation.

10 3 Kgdms 12:24^a: . . . Νααναν θυγάτηρ Αναν υἱοῦ Ναας βασιλέως υἱῶν Αµµων. . .

11 Referring to the end of the 3 Kgdms 14:21.

12 3 Kgdms 14:21: . . . Νααµα ἡ Αµµανῖτις.

13 It is unclear whether this is a correction to line three’s “first volume” or a mistake.

seventy,¹⁴ not as though we do not know that what is translated by many others is the Hebrew [translation] now in use?¹⁵ The account of these things remains.

The list that surrounds [this section] is useful concerning how the different versions of the (30) Holy Scriptures were translated from Hebrew into Greek.

All of these versions were copied from the Hebrew Scriptures into the Greek Scriptures, by those that translated the Holy Scriptures:

ܐ [is] the first version of the seventy-two experts who were summoned from the city of Tiberius by Ptolemy, the king of Egypt. Those are the men who, when they were cloistered in every (35) room and fasted at the same time and turned and prayed earnestly to God, received the Holy Spirit, and translated the Holy Scriptures from Hebrew. And when they compared the Scriptures with each other, they found they were complete and agreed by word and sense in everything. This is that first version.¹⁶

ܒ [is] then the second version of their Scriptures following after the seventy- two: of Aquila.

(40) ܓ [is] the third: Symmachus’s.

ܕ [is] the fourth: Theodotion’s.

When those men looked in the Hebrew Scripture,¹⁷ they indeed placed the same word for some of these [words] but for others they changed [the words] according

14 The “seventy” and the upcoming “seventy-two” are used throughout this text to refer either to the number of translators who originally began the translation of the Septuagint, following after the tradition of the Letter of Aristeas, which is also maintained in Epiphanius’s On Weights and Measures, or to refer to the version of those seventy-two, i.e., the Septuagint. Instead of translating these numbers as

“Septuagint” where the numbers refer to the version of the seventy-two, I have chosen to keep the literal numbers as a record of the textual data in this colophon.

15 Interestingly, the ʽêlåyå, which can be used with questions, predominates as the minor pausal accent throughout this section. The påsôqå is still used to mark the major and final divisions. This and the predominating use of š'wayyå or taḥtåyå in various sections again suggest that the author of this colophon is using one appropriate pausal accent per section without observing a strict hierarchy.

16 In other words, ܐ signifies the first version translated by the seventy-two. Each of the Syriac letters in this and the following paragraphs is set in the right-hand margin and appears to denote the location of the discussion of each of the versions as well as to identify them each with a number.

17 Often plural, but here singular: 2/FB+ 2A#KA.

to the likeness, namely, of the words of truth, (45) that the Jews may gladly use the translators.

But they themselves show that it was not, rather, by the Holy Spirit that they translated but concerning some dispute of their contemporaries according to a perversion of the true books.¹⁸ Henceforward is an explanation that is entirely true: that those first seventy-two who translated [the Hebrew Scriptures] (50) unanimously agreed in everything.

(51) ܗ: Then another version called “the fifth”¹⁹ was also found with other Hebrew and Greek Scriptures in a wine jar near Jericho, after Ezra, in the time of Antoninus, who was also Geta the king, the son of Severus.

(55) ܘ: The version of “the sixth”²⁰ was also found hidden in a wine jar in Nicopolis, which is near Actium, during the time of Alexander, the son of Mamaea.

In the time of Decius, the king, Origen became known, who is also called Adamantius, who was, (60) by way of life, an ascetic. He also translated the Scriptures while diligently looking into all of the translations so that with reference to them when he found, rather, the [version] of the seventy-two to be more accurate and truer, he accepted it. Therefore, as for the little stars (※) that are named asteriskoi²¹ in Greek, and the little arrows²² (—) called obeli, (65) and the other little arrows (÷) that have two dots—one

18 In other words, the versions of the later translators are based on contemporary disputes and should not be considered divinely inspired like the work of the seventy-two. This is the most explicit criticism of the later translators in this colophon.

19 Or “Quinta.” I have chosen to consistently render this the “fifth” for the purposes of recording the textual data in this colophon.

20 Or “Sexta.” I have chosen to consistently render this the “sixth” for the purposes of recording the textual data in this colophon.

21 Henceforth, “asterisci.” Following much of the standard literature and for consistency with the other text-critical sigla, I have chosen to use the Latin form of the names of the critical marks. I transliterate the Greek here to point out the use of the mater lectionis ܘ that is used for the nominative plural ending -οι; see the marginal note: ΑϹΤΕΡΙϹΚΟΙ. The mater lectionis is used in the same way for the upcoming obeli, lemnisci, and hypolemnisci.

22 Generally translated “critical marks.” I have chosen to translate 25ܘܖ̈(L in this way to maintain the descriptive language used here, as well as to parallel the 25:BD:̈D “little stars” in line 63.

above and one below—named lemnisci, and the others that are named (܋) hypolemnisci that take only one point underneath (in the way that they are placed here), when [Origen]

was investigating carefully as to the elucidation of those [translations] (70) mentioned, he placed them in his translations when he wished to point out the consensus of the holy seventy-two translators.

But when a translation, that is, a version, whether “the fifth” or “the sixth,”

was found, because of the obscurity of the ones who translated these, by means of the fifth letter or the sixth, which is called in Greek εpisimos,²³ (75) [Origen] named them

“the fifth” and “the sixth.” After [these is the version of] Lucian, that great ascetic and holy martyr. He also was the one who, while reading the versions mentioned above as well as the Hebrew Scriptures, and accurately seeing that words were missing or (80) were superfluous rather than true, made corrections in places in their version of the Scriptures and he entrusted [his version] to Christian brothers. After the courage and martyrdom of the holy Lucian—after the persecution that was in the days of the tyrants Maximinius and Diocletian—that [version] was found in a book containing a translation that was in his own handwriting in Nicomedia in the days of Constantine the king, with the Jews, in a wall, in a little chest that was white-washed as if for preservation.

(87) Now, another list that is collected in abridged form from the rest that was made by the holy Epiphanius, concerning the asterisci, the obeli, the lemnisci, and the hypolemniscus (90) that have been found written in the holy books.

The asteriscus is thus ※ and the obelus is —, as is the lemniscus, and

hypolemniscus; these signs are found in the Holy Scriptures. This is their list. The sign of the asteriscus is ※; where it is found that it is written, it signifies those words that (95)

23 Transliterated according to the marginal note: ΕΠΙϹΙΜΟϹ, which should be understood as ἐπίσημος, or “symbol” particularly of ς as the number 6 (the sixth letter of Ἰησοῦς). See ἐπίσημος in Franco Montanari and Center for Hellenic Studies, The Brill Dictionary of Ancient Greek, ed. Madeleine Goh, Chad Matthew Schroeder, Gregory Nagy, and Leonard Muellner, transl. Rachel Barritt-Costa (Leiden:

Brill, 2015).

are written in the Hebrew Scriptures, Aquila, and Symmachus, rarely in Theodotion, but which the seventy-two translators left out and did not translate inasmuch as they were considered unnecessary and superfluous. As an example of the things that have been said, I will assert by means of one small quotation so that (100) from it these things may be known as well as the rest. There is written at the beginning of the book of Genesis²⁴ in Hebrew, with which Aquila agrees (as do the other translators except for the seventy- two), “and Adam lived thirty year²⁵ and nine hundred year.” Therefore, when the seventy- two translated from Hebrew (105) to Greek they left out the words that were considered unnecessary and superfluous and did not write them just as [they are in] the Hebrew Scripture, or also, as I was saying, Aquila and as his fellows [did]. But omitting [the words] since they were superfluous, he²⁶ wrote instead of “Adam lived thirty year and nine hundred year,” “Adam lived nine hundred and thirty years.”²⁷ (110) When indeed they left out these words that are in the Hebrew, they were not impeding the reading of the Greek. But again, these [words] excessively repeat, which, with respect to Hebrew, is not possible.²⁸ Therefore, when Origen compared the versions to each other, he found words that the seventy-two omitted and did not translate since they were considered superfluous (115) but are necessarily in the Hebrew as is suitable to the language. But the other translators followed [the Hebrew] even though, according to the Greek language, [the words] are superfluous. [Origen] wrote [the words] down again, not as if the need was incumbent upon them for the reading, that is, the Greek language, for they were unnecessary as it has been said. (120) But so that it did not seem that the version of the

24 Literally, )#/FAܕ 2A#D

25 Singular in text, )#"!. This is also why the example is apt.

26 Singular, ܒ D#ܼ

27 Plural “years”, 29"!̈

28 In other words, Hebrew does not consider it excessive to repeat the words.

seventy²⁹ has translated too little what is in the Hebrew, he placed asterisci by the words signifying, as it has been said, that just as the stars are in the firmament of heaven, and whether by the clouds or by the sun they are hidden, so the (125) asterisci that are written by the words are signifying that these words are written down in the Hebrew version like the stars in the firmament, but the version of the seventy³⁰ veils and hides them as the sun does the stars. These things are what concerns the asterisci.

But of the — obelus, (130) this is its account:

The sign of the obelus is this: ܋, and it is translated into Syriac as aܪXR. And it is written in Holy Scripture by those words that are considered necessary by the

seventy-two but are not written in Aquila or Symmachus. For those (135) seventy-two translators of themselves wrote and added the words, not without cause, but rather for advantage. For there are Hebrew words that, when translated into Greek, are not able to demonstrate their sense if the other [words] are not fittingly given so that they might be understood and might complete (140) what is lacking from what was translated from the Hebrew. For this reason, [these words] are necessarily added by the seventy-two

translators so as not to hinder the reading in Greek. Therefore, Origen necessarily placed the obeli by the words that were usefully added but were not written in the Hebrew versions, Aquila, (145) or Symmachus when by means of these he signifies that just as the aܪXR or the lance destroys those that it passes through, so the obelus has done to the words by which it is written—as if they are come to an end—since they are superfluous and are not written in the Hebrew versions or in one of the (150) other translators, but rather in the seventy-two, according to the necessity mentioned before. But concerning the seventy-two: when they translated the Holy Scriptures, they translated in pairs, as it is

29 Elsewhere, generally “seventy-two”: 0/ܪܬܘ 09%B!; but here there is a small, vertical, dagger- like mark immediately following 09%B!ܕ, perhaps noting the difference.

30 Unlike the previous instance in line 120, no mark follows 09%B! here.