Texts, Manuscripts, Versions, Canon

Abstract

Texts, Manuscripts, Versions, Canon Christopher T. Begg, Fred W. Guyette, Thomas Hieke, Richard A. Taylor, and William J. Urbrock 98. [The MBH Project] Élodie Attia and Léo Pascal, "The MBH Project and the Systematic Study of Late Medieval Hebrew Bibles: New Perspectives and 3D Experiments," The Hebrew Bible Manuscripts, 349-73 [see #894]. The authors present the MBH project, which involves first describing a limited corpus of Hebrew biblical manuscripts, all of which were produced in Ashkenaz up until 1300 and then, using improved quantitative approaches, seeking to better grasp and understand the materialization of the biblical text, i.e., the forms and functions of biblical manuscripts, their social and cultural meaning, and their Sitz im Leben, as well as to reassess the typology of medieval "Hebrew Bibles" by examining their different socio-cultural contexts of production. Their article also explores some 3D photogrametry experiments conducted at several libraries in France and discusses the benefit of photographing various Hebrew and Latin biblical codices in this way in order to improve our comprehension of manuscripts in the digital age. [Adapted from editors' preface, p. xii—C.T.B.] *99. [Deut 34:6] Hans Ausloos, "Deuteronomy 34:6: Moses' Burial in Text and Translation," HTS 77 (1, 2021) 1-5 [see Editor's Notes, p. 367]. Who buried Moses? In a recent article on the final chapter of the Book of Deuteronomy, Serge Frolov argues for the traditional view: "God buried Moses." In his view, it [End Page 29] is clear that the narrator considers Yhwh "the only suitable antecedent of the sentence's masculine singular predicate." See Frolov, "The Death of Moses and the Fate of Source Criticism," JBL 133 (3, 2014) 648-60. But the MT allows for other grammatical possibilities. One such possibility is a passive form: "Moses was buried." Another grammatical possibility is an impersonal form: "Someone buried Moses." The LXX allows yet another possibility: "They buried Moses." For more on these questions, see Philip Yoo, "The Four Moses Death Accounts," JBL 131 (3, 2012) 423-41.—F.W.G. 100. [The LXX and DSS relationship exemplified by 2QDeuta Deut 1:7-9] Hans Ausloos, "How the Septuagint Can Shed New Light on the Dead Sea Scrolls: The Case of Deut 1,8 in 2QDeuta," Bibel und Patristik, 49-59 [see #917]. The manuscript cited in A.'s title is a tiny fragment containing portions of Deut 1:7-9 that was first published by M. Baillet in 1961. In his essay, A. focuses on two instances where the manuscript's readings (may) diverge from those of the MT Deut 1:8 with regard to person or number. The first of these concerns the manuscript's reading of the plural imperative rʾw for the singular imperative rʾh of the MT, while the second involves the divergence between MT's third person form nšbʿ ("and he [Yhwh] swore") and what might be reconstructed as the manuscript's first person singular form nšbʿty ("I [Yhwh] swore"). What makes these two cases of particular interest is the fact that both the manuscript's readings have a counterpart in those of SP and LXX Deut 1:8, a finding that suggests that their readings are not free "inventions" of their respective translators but rather drew on a Hebrew Vorlage of the sort attested by 2QDeuta.—C.T.B. 101. [The Coptic (Sahidic) Text of Isaiah 46–48] Tomasz Bartłomiej Bąk, "Critical Edition and Philological Analysis of the Text of Isa 46–48 on the Basis of the Coptic Manuscript sa 52 (M568) and Other Coptic Manuscripts in the Sahidic Dialect and the Greek Text of the Septuagint," BibAn 11 (4, 2021) 597-635. This article, a continuation of a series that began with Isaiah 40 (see OTA 44 [2021] #1838; 45 [2022] ##1027, 1028), provides a critical edition of the text of Isaiah 46–48 based on the Coptic manuscript sa 52 and other extant manuscripts in the Sahidic dialect. I first present general information on the fragment of the codex sa 52 (M 568) which includes the above three chapters...