Abstract
In textual criticism it is important to detect the genesis of mistakes; sometimes the true reading is only reached through the unmasking of the wrong one. Likewise, in order to use critically the Septuagint it is indispensable to find out first its corruptions and mistranslations. The making of a Greek-Hebrew Index of the Antiochene Text in the Historical Books is an excellent occasion to observe the translation process and find out the most common errors made by the translators. A few examples will be commented concerning the following issues: inner-Greek corruptions and misleading translations caused by the graphic confusion of similar letters (paleography) or sounds (phonetics), and by a different reading or vocalization of the consonantal text. In several cases this analysis may open a window towards a non-Masoretic Hebrew Vorlage.
Highlights
Taking into account that 99% of the ocurrences of oblv have been regularly translated by aicov, it can be deduced, in all confidence, that the Greek translator of this passage read obiv, as was the case in the other ancient versions, and, it can be restored as a genuine reading instead of the dubious and uncertain Dlb^v of Masoretic Text (MT)
The numerous passages characterised as aliter in the Index provide some information on misleading translations caused by a different reading of the Hebrew text and, occasionally, by homophonic translation
In textual criticism it is important to detect the genesis of mistakes; sometimes the tme reading is only reached through the unmasking of the wrong one
Summary
Using the parent text as a control, some Greek corruptions can be detected that have contaminated a part of or the entire manuscript tradition. The same phenomenon of a doublet or alternative reading based on a paléographie, inner-Greek, corruption can be detected in the Antiochene text of 2 Chr 21:19: Kai OÙK ¿Tioíriasv aÙTOÒ ò À-aòç aûxoC èKcpopàv Kai Kka\)üiv Kaià Tf|v K^^auaiv TODv Tiaxspcov auioû. This alternative reading has succeeded in the text transmission because it fits the context of mourning for Asa's death. The Antiochene text, following his tendency to incorporate as doublets alternative readings, retains the corrupted reading of the current Septuagint and introduces a correct translation of the Hebrew, restoring Shallum (Sellem) as keeper of the wardrobe (ifiaxio(puXa^): Kai STiopsiiBri Xe^KÍaç. The reading makes sense, and is consolidated in the text transmission of the Antiochene family of manuscripts ^'\
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